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
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
the Lord by this evill of Chastisement for sinnes past preventeth the evills of sin and greater punishments for the time to come The Lord saith Elihu correcteth man that he might turne away from his enterprize and that he might keepe backe his soule from the Pit and that his life should not perish by the sword Job 33. 17 18. This salt doth not onely preserve from Corruption but also eate out Corruption We are chastened of the Lord saith the Holy Ghost that we might not be condemned with the world 〈◊〉 Cor. 11. 32. If we be not chastned here we shall be condemned hereafter Erring soules bee corrected that they may be converted not confounded If Paul had not beene buffetted by Sathan and wicked men he had been exalted out of measure 2 Cor. 12. 7. Pride is so dangerous a poyson that of another poyson there was confected a counterpayson to preserve him from it God would rather suffer this chosen Vessell to fall into some infirmity then to be proud of his singular priviledges Least I should be exalted above measure through the abundance of Revelations there was the poyson of Pride insinuating it selfe I had a Thorne in the flesh the messenger of Sathan to buâ—â—et me There waâ— the Counterpoyson or Antidote which did at once make him both sick and whole And this is no unusuall thing with God who in mercy doth so use the matter that he cures one sinne by another how many proud men have beene healed by the shame of their uncleannesse how many furious men by a rash bloudshed and so in many other cases one Devill being used for the ejection of another Yea we gain strength by every new fall for hence issues deeper humility stronger hatred of sinne fresh indignation against our selves more experience of the deceitfulnesse of our hearts renued resolutions untill sinne bee brought under c. 2 Cor. 7. 11. The Lord sets some messenger of Sathan and our lusts together by the eares as the Aegyptians against the Aegyptians that while two poysons wrestle we may live But my purpose is to speak of affliction not sinne Bodily sicknesse saith S. Gregory clenseth away sinnes committed and curbeth and hindereth those that in health might have beene committed The flesh indeed is nourished by softnes but the spirit by hardnes that is fed by delights and pleasures this groweth by bitternes And hereupon when a Religious man as Rufinus relates prayed John the Ankorite to free him of a certaine Ague he answered him truly thou desirest to have a very necessary companion cast out of doores for saith hee as cloathes are washed with sope so is the minde purified by diseases And the same may be averred of all kindes of crosses For is it not commonly seene that the pleasures of the body are the poysons of the soule heape riches and â—onours upon an evill man you doe but minister wine to him that hath a feaver saith Aristotle hony to one oppressed with choler and meat to one troubled with morbus cealiacus which increaseth the disease saith Plutarch For as Noah was drunk with his owne wine so the cup of prosperity hath intoxicated many a soule and God hath no worse servants in our Land than they that can live of their Lands and care for nothing else Commonly where is no want is much wantonnesse And as we grow rich in temporals we grow poore in spirituals Naball cannot abound but hee must surfeit Turtullus cannot be cloquent but hee must turne the edge of his wit against the Gospell Many cannot have beauty but they must love their faces more than their soules Wee use Gods blessings as Jehu did Jehorams messengers David Goliahs sword We turne them against their owner and giver and fight against Heaven with that health wealth wit those friends meanes mercies that wee received thence abusing peace to security plenty to ease promises to presumption gifts to pride for commonly so much the more prâ—â—d idle secure wanton scornefull impenitent by how much the more we are inriched advanced and blessed And it is just with God to make us know what we had by what we want But I proceed The enjoyment of the Worlds peace might adde to my content but it will indanger my soule how oft doth the recovery of the body state or minde occasion a Relaps in the soule Turne but the Candle and that which keepes me in puts me out The younger brother shall not have all his portion least he run Ryot All the life of Salomon was full of prosperity and therefore we find that Salamon did much forget God but the whole life of David had many enemies and much adversity and therefore we see by his penitentiall Psalmes and others that David did much remember God And indeed if God did not often visit us we should serve him as the Women of Tartary doe their husbands who marry if they be absent but twenty dayes But the fire of correction eates out the rust of corruption And as Vineger with its shaâ—pnesse keepes flowers from corrupting so their malice keeps our soules from festering Bees are drowned in Honey but live in Vineger Now if sweet meates breed surfets it is good sometimes to taste of bitter it is good somewhat to unloade when the Ship is in danger by too liberall a ballast I will tell you a Paradox I call it so because few will beleeve it but it is true many are able to say they have learned to stand by falling got strength by weaknesse The burnt Child dreads the fire and a broken bone well set is faster ever after Like Trees we take deeper root by shaking And like Torches we flame the brighter for bruizing and knocking God suffered Sathan to spoile Job of his substance rob him of his Children punish him in his body Yet marke but the Sequell well and you shall find that he was crost with a blessing As the Physition in making of Triacle or Methâ—idâ—te for his Patient useth Serpents Adders and such like poyson that he may drive out one poyson with another Even so our spirituall Physition is pleased to use the malice of Sathan and wicked men when hee tempereth to us the Cup of affliction that hereby he may expell one evill with another Yea two evils with one namely the evill of sinne and the evill of punishment and that both temporall and eternall Perhaps this byting plaister burneth thee but it healeth thee He suffers us to be afflicted because he will not suffâ—s us to be damned such is the goodnesse of our heavenly Father to us that even his anger proceeds from mercy he scourgeth the flesh that the spirit may be saved in the day of Jesus Christ 1 Cor. 5. 5 Yea Joseph was therefore abased in the dungeon that his advancement might be the greater It is true in our thoughts we often speake for the flesh as abraham did for Ismael O that Ismael might live in thy sight No God takes away Ismael and gives Isaac
tribulation and like some beasts grow mad with bayting or like frantick men wounded who finding ingredients prepared to drâ—sse them teare them all in peeces But let us not be â—â—ke them if Satan robs us of a bag of silver let not us call after him and bid him take a bag of gold also If he afflict thee outwardly yet surrender not to him the inward rayle not at the hangman but runne to the Judge fret not with Joash 2 Kings 6. 33. but submit with Hezekiah Isay 39. 8. When Gods hand is on thy backe let thy hand be on thy mouth If thou beest wronged call not thine adversary to account but thy selfe and let it trouble thee more to doe ill than to heare of it bee more sorty that it is true than that it is knowne Yea neither rage at the Surgion as mad-men nor swoone under his hand as milke-sops but consider with whom thou hast to doe The Lord the Lord strong mercifull and gratious slow to anger and abundant in goodnesse and truth reserving mercy for thousands forgiving iniquity transgression and sinne and that will by no meanes cleare the guilty but visit the iniquity of the fathers upon the children and upon childrens children unto the third and fourth generation Exod. 34. 6. 7. And this if any thing will doe It was before the Lord faith David and therefore I will be yet more viâ—e Reproach in Gods service is our best preferment the Lord so noble the servant cannot be too humble even Bucepâ—alus that disdained any other rider in all his trappings would kneele downe to his Master Alexander and goe away proud of his burthen Yea to goe yet father let us with good old Ely who was a good sâ—nne to God though he had beene an ill Father to his sonnes even kisse the very â—od we smart withall and say It is the LORD let him doe what seemeth him good for whatsoever seemeth good to him cannot but be good how soever it seemes to us Yea let us receive his stripes with all humility patience piety and thankefulnesse resolving as that holy Martyr John Bradford who said to the Queene how much more did hee meane it to the great King of Heaven and Earth If the Queene will give me life I will thanke â—et if shee will banish me I will thanke her if she will burne me I will thanke her if she will condemne me to perpetuall imprisonment I will thanke her A man will easily swallow a bitter pill to gaine health The stomacke that is purged must be content to part with some good nourishment that it may deliver it selfe of more evill humours and the Physitian knowes what is best for the Patiâ—nt the Nurse better than the Infant what is good and fit for it Now the Tenant is more noble than the House therefore why are wee not more joyed in this then dâ—jâ—cted in the other since the least graine of the increase of grace is more worth then can bee equalled with whole pounds of bodily vexation Yea let us take them as tokens and pledges of Gods love and favour who loves his Children so as not to make wantons of them They that would tame pampered Horses doe adde to their travell and abate of their provender as Pharaoh served the Children of Israel Which of us shall see peeces of Tamber cut and squared and plained by the Carpenter or Stones hewne and polished by the Mason but will collect and gather that these are Stones and Timber which the Master would imploy in some building If I suffer it is that I may raigne And how profitable is that affliction which carryeth me to Heaven Oh it is a good change to have the fire of affliction for the fire of Hâ—ll Who would not rather sinart for a while than for ever It s true these Waspes wicked men sting shrewdly but the Hornet Sathan would sting worse a great deale And not seldome doth the infliction of a lesse punishment avoyde a greater Neither must any man thinke to bee alwayes free from censure aspertions and wrongs nor somtimes from faults The very Heathen could say It is for none but God to feele or want nothing Indeed many are too apt to expect it and therefore can beare nothing like Minderides the Sibarite who was grieved for that some of the Rose-leaves which hee lay upon were rumpled together But this is to vilipend and â—â—dervalue his kindnesse to make no repute nor reckoning of his deepest indulgencies whereas the contrary approves our sincerity beyond all exceptions Every man can open his hand to God while he blesses but to expose our selves willingly to the astlicting hand of our Mâ—ker and to kneele to him while he scourges us is peculiar to the faithfull 3. Use. 3. Thirdly if the sharpe sufferings and bitter conflicts and sore travells of Gods children are usually the fore-runners of a joyfull issue even the happy birth of saving repentance and that the sharpe paine of the Surâ—ions cutting them is onely to ease them of a more durable and dangerous yea a farre heavier paine the stone of the heart If while their enemies goe about to rob them they doe but inrich them As that Sexton who in the night went to rob a Gentlewoman that had beene buried the day before with a gold Ring and having opened the coffin loosed the sheet and chased her finger to get it off she having beene but in a swoone before her spirits returning she revived and for many yeares after lived comfortably If they may bee resembled to the sive loaves in the Gospell which by a strange Arethmetick were multiplyed by Division and augmented by Substraction then let none dare to flatter or flesh themselves because their estate is prosperous especially in an evill way as it fared with Leah whom wee may heare thus chanting her happinesse God saith she hath given me my reward because I have given my mayde to my husband Gen. 30. 18. when she should rather have repented then rejoyced and the like with Micâ—h Judges 17. 13. and Saul 1 Sam. 23. 7. and Dionysius when he found the windes favourable in his navigation after he had dispoiled the Temple of all the gold therein Neither let such as suffer not censure their brethren that doe as those three misjudged of Job that he was an hypocrite and a greater sinner than others and God had cast him off or else it could not goe so ill with him Or as the Jewes censured our Savious Isay 53. 3 4. And those Barbarians Saint Paul Acts 28. 4. which is to condemne the generation of Gods Children Psal. 73. 15. But rather mistrust themselves which was the use our Saviour warned those to make of it who told him of the Galileans whose bloud Pilate had mingled with their sacrifices Luke 13. 1. to 6. And indeed he is blinde that judgeth of mans felicity by his outward prosperity or concludes of ones misery from his calamity Eccles. 9. 1 2. The Sunne of prosperity
Sathan did nought touching Job but what the Lord upon his request gave him leave to doe what then Did God and Belial joyne in fulfilling the same act no sooner shall Stygiâ—n darkenesse blend with light the frost with fire day with night true God and Satan will'd the selfe same thing but God intended good Satan ill Satan aimed at Jobs and God at his confusion God used the malice of Pharaoh and Shemei unto good what then God afflicted his people with another minde than Pharaoh did God to increase them Pharaoh to suppresse them The sinne of Shemeis curse was his owne the smart of the curse was Gods God wils that as Davids chastisement which he hates as Shimeis wickednesse God owed a revenge to the house of Ely and by the delation of Doeg he took occasion to pay it when the Priests were slaine It was just in God which in Doeg was most unjust Sauls cruelty and the trechery of Doeg doe not lose one dâ—am of their guilt by the counsell of God Neither doth the holy counsell of God gather any blemish by their wickednesse If it had pleased God to inflict death upon them sooner without any pretence of occasion his justice had beene cleare from all imputations Now if Saul or Doeg be in stead of a Pestilence or Feavor who can cavill The judgements of God are not ever manifest but are alwaies just Againe the curse of the Serpent bestowed blessednesse on Man yea our first Parents had been lesse glorious if they had not wanted a Saviour What then Doth Satan merit thanks No but the contrary for he onely intended the finall ruine and Destruction of them and all mankinde with the dishonour of their Maker Lastly the Devill does us good in this particular case for while he assaults us with temptations and afflicts us with crosses he in effect helps us to Crownes Yet still no thanks to Satan for to be charitable is more than his meaning it is that Divine and over-ruling providence of God which we are beholding unto and to him give we the thanks But above all our Saviours example will most excellently distinguish the ends of God Satan and wicked Men for if we observe Judas delivered him to death for gayne the Jewes for envy Pilate for feare the Devill provoked each of them through this enmity Christ himselfe to obey his Fathers will God the Father in love to sinners and for their Redemption each furthered one and the same thing but to contrary ends so when this enmity breakes forth in the wicked Satan hath a hand in it as a malitious author as when he entred into Judas and made him betray Christ Luke 22. 3. Man himselfe as a voluntary instrument as when Pharaoh hardned his owne heart against the children of Israel Exod. 9 34. God as a most righteous Judge and avenger as when he also hardned Pharaohs heart so punishing his former hardnesse with further obdurâ—â—ion Exod. 9. 12. But how in this case even by permitting the seed of the Serpent from their owne malitious inclination to hate the Seed of the Woman not by infusing this malice but by withdrawing his grace when he sees it abused he doth not infuse corruption he doth not with-hold the occasion as when the Rider gives his horse the raynes we say he puts him on Whence that distinction of adversities as they come from Satan they are usually called temptations as they come from Men presecutions as from God afflictions Now as God turned the trechery of Judas not onely to the prayse of his justice mercy wisedome power c. but to the good of all beleevers so he turnes this enmity of Satan and wicked men to his childrens great advantage in stopping them in their course of sinne and keeping them in exercise and his owne glory And well may he worke good by evill instruments when every Prince and Magistrate hath the feat to make profitable instruments aswell of evill persons as of good yea when there is nothing in the World be it gall it selfe yea the excrement of a â—og or the poyson of a Serpent but mans shallow invention can finde it is good for something neither doe two contrary poysons mingled together prove mortall And thus you see that the will of God may be done thanklessely when in fulfilling the substance we faile in the intention and erre in circumstances Now see with the like patience how it will fare with these men in the end Pomponius Atticus being destined to famishment and receiving no manner of sustinance for many dayes contrary to the intention was freed by meanes of that abstinance from a violent paine and recovered of a disease which otherwise had cost him his life Prometheus being run in with a Rapier and Jason receiving a great blow on the brest each was restored to health from dangerous and deadly impostumeâ— which otherwise were thought incurable And this is our case for even as that cured them which their enemies intended should have killed them so this enmity of the Serpent and his Seed cures our soules and makes us everlastingly happy Yet they intending onely evill in it or at least the satisfying of their owne wicked wils as they know better than I wherein they imitate the Weesell which doth a man pleasure in destroying of Vermine yet onely intends the satisfying of her owne hunger not his good that keepes the house can no way assume the least praise to themseldes nor expect the more favour That which is ill of it selfe is not to be ventered on for the good which commeth by accident It is no priviledge to be an instrument of good by evill meanes Nor can you expect to fare better without a healing of your errours then the Worme in the stomack which when it hath devoured all the matter proper for it dyes it selfe or Heleborus which after it hath wrought the cure within the body is cast up againe together with the Mallady The Lord often doth good to his Church even by those Instruments whom for their sinnes hee meanes to cast into Hell fire Asser was his Rod to scourge Isâ—ael that done they fell under a sharper lash themselves Those Nations saith God shall serve the King of Babell Seventy yeares and when the Seventy yeares are accomplished I will visit the King of Babell and that Nation for their iniquities and will make it a perpetuall desolation c. Jer. 25. 11 12. and 30. 16. When iniquity hath playd her part vengeance leaps upon the Stage the Comedy is short but the Tragedy is longer Wee use rubbish to scoure our vessell when those vessels are cleered we fling away the rubbish Bridges that helpe men over the streame at last themselves rot and sinke in When Balaams Asse had done speaking humana voce she lived an Asse and dyed an Asse So when God hath sufficiently afflicted the righteous by the rod of the wicked hee will fling the Rod into the fire which is unquenchable Isay 33. 1.
limited with the condition of Faith and the fruit thereof unfained Repentance and each of them are so tyed and entayled that none can lay claime to them but true beleevers which repent and turne from all their sinnes to serve him in holinesse without which no man shall see the Lord Hebrews 12. 14. Isay 59. 20. But I want these qualifications without which how can I expect supportation in my sufferings or an happy deliverance out of them however it fares with beleevers whom Christ hath undertaken for yea I have such a wicked heart and my sinnes are so many and great that these comforts nothing concerne me for they that plow iniquity and sowe wickednesse shall reape the same Job 4. 8. Answer So our failings be not wilfull though they be many and great yet they cannot hinder our interest in the promises of â—od Admit thou art a great sinner what then art thou a greater sinner then Matthew or Zache 〈…〉 who were sinfull Publicans and got their livings by 〈…〉 ling and polling oppression and extortion then Mary Magdalen a common strumpet possest of many Devils then Paul a bloudy persecutor of Christ and his Church then the Theefe upon the Crosse who had spent his whole life to the last houre in ab 〈…〉 inable wickednesse then Manasses that outragious sinner and most wicked wretch that ever was an Idâ—later a malitious Persecutor of the truth a desiler of Gods holy Temple a sacrificer of his owne children unto Idols that is Devils a notable witch and wicked â—orcerâ—r a bloody murtherer of exceeding many the deare Saints and true Prophets of the Lord and on who did not runne headlong alone into all hellish impiety but led the people also out of the way to doe more wickedly then did the Heathen whom the Lord cast out and destroyed I am sure thou wilt not say thou art more wicked then he was and yet this Manasses this wretch more like a Devil incarnate then a Saint of God repented him of his sinnes from the bottome of his heart was received I cannot speake it without ravishing wonder of Gods bottomlesse and never â—â—fficiently admired mercy was received I say to grace and obtained the pardon of all his horrible sinnes and most abominable wickednesse and are not these and many the liâ—e 〈◊〉 written for our learning and recorded by the Holy Ghost to the end that we may gather unto our selves assurance of the same pardon for the same sinnes upon the same repentance and beleeving Are thy sinnes great his mercies are infinite hadst thou committed all the sinnes that ever were committed yet in comparison of Gods mercy they are lesse then a moâ—t in the Sun to all the world or a drop of water to the whole Ocean for the Sea though great yet may be measured but Gods mercy cannot be circumscribed and he both can and will as easily forgive us the debt of ten thousand millions of pounds as one penny and assoone pardon the sinnes of a wicked Manasses as of a righteous Abraham if we come unto him by unfaigned repentance and earnestly desire and implore his grace and mercy Rom. 5. 20. The Tenure of our salvation is not by a covenant of workes but by a covenant of grace founded not on our worthinesse but on the free mercy and good pleasure of God and therfore the Prophet well annexeth blessednesse to the remission of sinnes Blessed is he whose transgression is forgiven Psal. 32. 1. Yea the more miserable wretched and sinfull we are the more fit objects we are whereupon he may exercise and shew the infinite riches of his bounty mercy vertue and all-sufficiency And this our spirituall Physitian can aswell and as easily cure desperate diseases even the remedilesse Consumption the dead Apoplex and the filthy Leprosie of the soule as the smallest malady or least faintnesse Yea he can aswell raise the dead as cure the sicke and aswell of Stones as of Jewes make Abrahams children Did he not without the Sunne at the Creation cause light to shine forth and without raine at the same time make the earth fruitfull Why then should you give your selfe over where your Physitian doth not Besides what sinne is there whereof we can despaire of the remission when we heare our Saviour pray for the forgivenes of his murtherers and blasphemers And indeed despaire is a sinne which never knew Jesus It was a sweet saying of one at his death When mine iniquity is greater then thy mercy O God then will I feare and dispaire but that can never be considering our sinnes be the sinnes of men his mercy the mercy of an infinite God Yea his mercies are so great that among the thirteene properties of God mentioned Exod. 34. almost all of them appertaine to his mercy whereas one onely concernes his might and onely two his justice Againe shall it ever enter into our hearts to thinke that God gives us rules to keepe and yet breake them himselfe Now his rule is this Though thy brother sinne against thee seaven times in a day and seaven times in a day turne againe to thee saying it repenteth me thou shalt forgive him The Sonne angers his Father he doth not straight dis-inherit him but Gods love to his people exceeds a Fathers love to his sonne Matth. 7. 11. and a Mothers too Isay 49. 15. I heare many menaces and threats for sinnes but I read as many promises of mercy and all they indefinite excluding none whose impenitency and infidelity excludeth not themselves every sinne deserves damnation but no sinne shall condemne but the lying and continuing in it Wherefore if our clamorous conscience like some sharpe fang'd officer arrest us at Gods suit let us put in bayle two subsidy vertues Faith and Repentance and so stand the tryall the Law is on our side the Law of grace is with us and this Law is his that is our Advocate and he is our Advocate that is our Judge and he is our Judge that is our Saviour even the head of our selves â—esus Christ. For the first of these doe but repâ—â—t and God will pardon thee be thy sinnes never so mâ—â—y and innumerable for multitude nevâ—r so hâ—ynous for quality and mâ—gnitudâ— I say 55. 7. Ezekiell 18. 33. 11. Yea sinnes 〈◊〉 Repentance are so remitted as if they had never beene committed I have put away thy tâ—ansgressions as a cloud and thy sinnes as a mist. 〈◊〉 44. 22. and what by câ—rrupâ—ion hath beene donâ— by repent mee is 〈◊〉 â—s the former examples and many other witnesse Come and let us reason together saith the Lord though your sinnes he as scâ—rlâ—t they shall be as white as snow Isaiah 1. 18. yea whiteâ— for the Prophet David laying open his bloud-guiltinesse and his originall impâ—â—ity useth these words Puâ—ge me with Hâ—sâ—â—p and I shall he cleane wash me and I shâ—ll be whiter then Snow Psal. 51. 7. And in reason did he come to call sinners to repentance and
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
thou who hast so ind 〈…〉 d us to serve thee wouldest also give us hearts and hands to serve thâ—e with thiâ—e owne gifts We no sooner lived then we deserved to 〈◊〉 neither nâ—â—d we any more â—o cond 〈…〉 e us thâ—n w 〈…〉 t we brought into 〈◊〉 worâ—d with 〈…〉 spared us to this 〈◊〉 to try if we 〈…〉 〈◊〉 thee 〈…〉 we 〈◊〉 turned 〈◊〉 〈◊〉 by sinne yet 〈…〉 séemes to 〈◊〉 〈◊〉 in 〈…〉 to no end for wh 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by thy Word we would not â—uffer if in 〈…〉 many â—â—ve 〈…〉 â—â—t we would not suffer it 〈…〉 movâ—d by thy ben 〈…〉 s but 〈◊〉 woâ—ld not suffer them to 〈…〉 with the Devill that we Devill that we would 〈…〉 so fast as they come thy 〈…〉 thy riches covetous thy â—â—ace wanâ—on thy 〈◊〉 â—â—temperate thy mercy secure and all thy benefits serve 〈◊〉 but as weapons to rebell against thee We have propâ—aned thy dayes contemned thy ordinances resisâ—ed thy Word gréeved thy Spirit misused thy Messengers hated our Reprovers slandered and persecuted thy people seduced our friends given ill example to our Neighbours op 〈…〉 ed the mouthes of thine and our adversaries to blaspheme that glorious name after which we are named and the truth we professe whereas meaner mercies and farre weaker meanes have provoked others no lesse to honour thee and the Gospell who may justly rise up in iudgement against us Besides which makes our case farre more miserable we can scarce resolve to amend or if we doe we put off our conversion to hereafter when we were children we deferred to repent till we were men now we are men we deferre untill we he old men and when we be old men we shall defer it untill death if thou prevent us not and yet we looke for as much at thine hands as they which serve thee all their lives Thus while we looke upon our selves we are ashamed to lift up our eyes unto thee yea we are ready to despairâ— with Cain yet when we thinke upon thy Son and the rich promises of the Gospell our feare is in some measure turned into ioy while we consider that his righteousnesse for us is more then our wickednesse against our selves onely give us faith we b 〈…〉 ch 〈◊〉 and settle it in thy beloved that we may draw vertue from his death and resurrection whereby we may be enabled to dye unto sinne and live unto righteousnesse and it sufficeth for all our iniquities necessities and infirmities It is true O Lord as wée were made after thine owne Image so by sinne we have turned that Image of thine into the Image of Satan but turne thou us againe and wee shall be turned into the Image and likenesse of thy Sonne And what though our sinnes bee great yet thy mercy is farre greater then our sinnes either are or can be wée cannot be so bad as thou art good nor so infinite in sinning as thou art in pardoning if wée repent O that wée could repent O that thou wouldest give us repentance for we are weake O Lord and can no more turne our selves then we could at first make our selves yeâ— we are altogether dead in sinne so that we cannot stirre the least joynt no not so much as féele oâ—â— deadnesse nor desire life except thou be pleasâ—d to raise and restore our soules from the death of 〈◊〉 and grave of long custome â—o the life of 〈◊〉 〈◊〉 we are to all evill but reprobate and 〈…〉 sed to all grace and goodnesse yea to all the meanes thereof Wée are altogether of our seâ—ves unble to resist the force of our mighty advers 〈…〉 but doe thou frée our wils and set to thy 〈◊〉 hand in 〈◊〉 â—owne by thy Spirit our 〈◊〉 〈◊〉 〈◊〉 by thy grace subdue our unt 〈…〉 〈◊〉 〈◊〉 wée â—â—all henceforth as much honour 〈◊〉 as 〈◊〉 our wickednesse we have â—ormerly disho 〈…〉 Wherefore of thy 〈◊〉 and for thy great names sake we besâ—â—ch thee tâ—ke away our stony hearts and 〈…〉 of â—lâ—sh enable us to repent what we 〈◊〉 done and never more to doe what we have once repented not fostering any one sinue in our soules reforme and change our mindes wils aâ—d affections which we have corrupted remove all impediments which hinder us from serving of thée and direct all our thoughts spéeches and actions to thy glory as thou hast 〈…〉 ted our eternall salvation thereunto Let not Satan any longer prevayle in causinâ— us to deferre our repentance sicce we know that late repentance is seldome sincere and that sicknesse is no 〈◊〉 time 〈◊〉 so great a worke as many have found that are now in Hell Neither is it reasonable thou shouldest accept of our féeble and decrepit old age when we have spent all the fâ—ower and strength of our youth in serving of Satan not once minding to leave sinne untill sinne left us Yea O Lord give us firmely to resolve spéedily to begin and continually to persevere in doing and suffering thine holy will Informe and reforme us so that we may neither misbeléeve nor mis-live subdue our lusts to our wils submit our wils to reason our reason to faith our faith our reason our wils our selves to thy blessed word and will Dispell the thick mists and clouds of our sinnes which corrupt our soules and darken our understandings separate them from us which would separate us from thee Yea remove them out of thy â—ight also we most humbly beséech thee aâ— farre as the East is from the West and in the merits of thy Sonne pardon and forgive us all thâ—se evils which either in thought word or déed we have this day or any time heretofore committed against thee whether they be the sinnes of our youth or of our age of omission or commission whether committed of ignorance of knowledge or against conscience and the many checks and motions of thy Spirit And because infidelity is the bitter root of all wickednesse and a lively faith the true mother of all grace and goodnesse nor are we Christians indeed except wee imitate Christ and squâ—re our lives according to the rule of thy Word Give us that faith which manifesteth it selfe by a godly life which purifyeth the heart worketh by love and sanctifyeth the whole man throughout Yea since if our faith be true and saving it can no more be severed from unfained repentance and sanctification then life can be without motion or the Sunne without light give us spirituall wisedome to try and examine our selves whether we be in the faith or not that so we may not be deluded with opinion onely as thousands are Discover unto us the emptinesse vanity and insufficiency of the things here below to doe our poore soules the least good that so we may be induced to set an higher price upon Jesus Christ who is the life of our lives and the soule of our soules considering that if we have him we want nothing if we want him we have nothing Finally O Lord give
sooner won by exâ—mple then by precept 163. a King and all his Family won to the Christian â—aith by the devout life of a poâ—â—e Captive woman 163 Experience comâ—ort from â—ormer experience 271. 303 〈◊〉 Mans extr 〈…〉 y is Gods opportunity 273 F FA 〈…〉 ever lo 〈…〉 t. 98 F 〈…〉 s bee 〈◊〉 tâ—oubled to doâ— one thâ—n to heare of it 121 〈◊〉 increased by tryals â—2 signes of it 304. it may be eclipsed not extinguished 30â— that â—aith most commendable that holds 〈◊〉 when 〈…〉 nes are wanting 275. the strongest faith not free from doubying 75. opinion of â—aâ—th without doubting a doâ—age 30â— judge by saâ—th and not by sence 327 〈◊〉 God is noâ— sâ—â—â—ed till â—elt 83. the wicked sâ—are where thâ—y 〈◊〉 not and 〈◊〉 not where they should 181. seare moâ—e the blasts of mens breath then the firâ— of Gods wrath 〈◊〉 he that sâ—â—â—es not to doe evill is alwayes â—â—â—aid to suâ—fer evill 184. â—eare God â—eaâ—e sinne and sâ—â—re nothing 189 the g 〈…〉 y 〈…〉 re not deâ—th 181. many commands not to feare 3â—0 â—â—e make them causes of searâ— which the Holy Ghost makeâ— the greatest causes of joy 350. our fâ—are shall be turned 〈◊〉 joy which cannot be taken from us 360. good is that 〈◊〉 which hinders us from evill 300. men are lesse to 〈◊〉 〈◊〉 for their 〈◊〉 â—0â— â—eare often mentioned in Scripture as an infallible maâ—kâ— of a godly man 302. an humble fearâ—â—â—tter â—â—tter then a presâ—mptuâ—â—s confidence 299 Flee we mâ—y â—â—om danger 218 Forâ—â—â— none so strong as the spiriâ—uall 1â—â— Forgâ—vâ—â—swell â—swell as 〈◊〉 202. if we forgive not we shall noâ— be â—orgivâ—n 1â—5 G GE 〈…〉 sse if it or the word would serve wee should not smaâ—â— 15 Glorious if the conflict be more sharpe the Crowne will bee more glorious 345. the sight of glory future mitigates the sence of misery present 341 God his stripes are speciall tokens of his love 321. nothing can happen to us but by his speciall providence 257. who limiteth the measure continuance c. and ordereth it to his owne glory and our good ibid. wicked but used by him as instruments for our good 258. who in resisting his will doe fulfill it 261. if we are in league with God we need not feare either men or Devils 259. God will change the nature of each Creature rather then they shall hurt us 241. to admire his wisedome goodnesse c. who turnes all our poysonâ— into cordials 237. God resisteth our enemies fustaineth us when we faint and crownes us when we overcome 256. two famous Strumpets converted onely by this argument That God seeth all things 87. if we wrong one for his goodnesse our envy strikes at the Image of God in him 169. God will not give if we abuse his gifts 34. we should suffer injuries patiently for Gods glory 166. 192. and because he commands us 173. and because revenge is Gods office 167. we should commit our cause to God 167. to be more tender of Gods dishonour then of our owne disgrace 217 Godly may sâ—â—â—er from Satan c. in their bodies outward estates or lives aswell as others 266 Go 〈…〉 sse is a Physiâ—ian in sicknesse a Preacher in heavinesse c. 130 Good must bee rendâ—ed for evill 199. a common thing with Christians 211. 199. Death woâ—kes our good 240. yea our sinnes 230. and Satan himselfe 246. A mans good behaviour will best vindicate him from evill report 170 G 〈…〉 e the worlds hatred a good signe of it 235. those that have â—â—oâ—e of gracâ— mourne for the want of it 300. God must both begin and perâ—ect all our gracâ—s 314. the graces of Gods children shine most in affliction 8. Grace was never given as a Target against externall evils 331. we have a share in each others graces 3â—8 G 〈…〉 sse discovers it selfe by impatience 97 H HAppy the most happy worldling compleatly miserable 127 Heaven a glymps of it 135. this life our Hell and the wickeds Heaven 343. the next shall be their Hell and our Heaven ibid. Hope against hope the onely 74. the hopes of the wicked faile them at highest 300 Humble affliction makes humble 61 I IOnorance the cause of feare unbeliefe c. 350 Inâ—idelity the cause of all evill 298 Ingratefull we grudge at a present distresse are ingratefull for favours past 338 Instructed best when afflicted most 83 Innocency mildnesse a true signe of it 95 Ioy none so joyfull as the faithfull 127. solid joy issues onely from a good conscience 128. sorrow increaseth our joy and thankefulnesse 78. wee are afflicted with the causes of our joy 359 Iudge not of mens persons by their outward conditions 233. nor of the Lords dealing by sence 234. we should judge of men as they are and not as they have beene 99 Iustice God in justice will pardon such as repent and beleeve â—95 K KNow wee learne to know our selves by that wee suffer 46. 83 L LAw rules to be observed in going to Law 121 Lives if we lose our lives it is that we may save our soules 266 M MAlice of our enemies God turnes to the glory of his power 3. wisedome 5 and goodnesse 8 Martyrdome for Religion 336 Meanes which wicked men use to establish their power hastens their ruine 7 Mercy of God exceeding great 286. no cause of Gods mercy but his mercy 307. he lets us see our misery that wee may seeke to him for mercy 309. Misery makes after-blessings more sweet 78 O OVercome whiles we overcome our enemy the Devill overcomes us 102. the Martyrs overcame by dying 105 P PArtiall wee are in prosperity 85 Patience sixteene reasons of it 95. First the godly are patient because innocent 95. Secondly because it is more generous 101. more noble ibid. more valiant 102. more wise 103. more divine and Christian like to forgive then revenge 105. Thirdly because suffering is the best way to prevent suffering 108. Fourthly because their sinnes have deserved more 115. Fifthly because their sufferings are counterpoysed with more then answerable blessings 124. Sixthly because patience brings a reward with it here 136. hereafter 132. and is a reward to it selfe 138. Seaventhly because their enemies are ignorant 142. Eighthly and are to be pittied rather then maligned 14â— Ninthly that their expectation may not be answered 153. Tenthly for that it would bee a disparagement to have their enemies good word 157. Eleventhly and is a prayso to have their evill report 159. Twelfthly that their enemies may learne and be won by their example 163. Thirteenthly because it is Gods office to revenge 167. Fourteenthly God hath commanded the contrary 173. Fifteenthly for Gods glory 192. Sixteenthly that they may follow Christs example and imitate the patience of the Saints 207. our patience is proved and improved by enemies 90. the impatient man hath two burthens on his backe the patient but one 140. Faith and patience two miracles in a Christian 140. patience as Larde to the
leane meate of adversity 138. the more guilty the more impatient 96. Philosophers endued with great patience 192. yet come not neare a Christian 193. how to know whether our patience and other graces be right 202. rules to be observed in bearing 2â—4 touching thoughts 216. words ibid. actions 217 Paine wee feele more the fingers paine then the health of the whole body 344. our paine will soone cease our joyes never 343 Peace of conscience what a great blessing 125 Perseverance the truth of grace alwayes blest with perseverance 314. it is the gift of God ibid. the crowne of all 〈◊〉 279 Pleasures of the body are poysons to the soule 56 Poverty before affliction more contemptible then dishonesty 86 Prayer the key of Heaven 315. the hand of a Christian ibid. all our strength lyes therein 315. prayers and teares the Churches Armour ibid. patience and prayer the weapons of a Christian 218. prayer can doe all things 3â—5 it even overcommeth God himselfe 316. pray in faith ibid. inducements to prayer 362. Prayer for the Morning 363. a Prayer for the Evening 373. a Prayer for all times 382. none ever came to Christ with a lawfull suite and was denyed 316. yea he gives before we aske ibid. and more then we aske 33. 317. hearty prayer not in our owne power it is the gift of God 319. which hee doth not alwayes bestow in the sam measure ibid. not fall into prayer without preparation 320. wee must not only pray ibid. seeming deâ—yalls must encrease the strength of our cryes 321. in affliction pray our selves in sicknesse get others to pray for us 318. because in extremity we may not be able to pray ibid. we have the benefit of Christ intercession in Heaven 318. and of all the Saints prayers on Earth ibid. affliction makes us servent in prayer 〈◊〉 granting our suites not alwayes an effect of love 352. denyalls better then grants in some cases ibid. in unfit supplications we are most heard when repelled 351. we must not measure Gods hearing us by his present answer 352. not his present answer by our owne sence 353 Prayse to the godly to be dispraysed of the wicked 157. and a disprayse to be praysed of them ibid. Prepared affliction keeps us prepared to the spirituall combat 43 Presence of Gods Spirit and grace many times yet perceive it not 317. yea when we complaine for the want of it ibid. Pride how proud we are by nature 63. an humble pride 350. selfe-confidence is pride without wit 66. we thinke too well of our selves till the Crosse confuteâ— us 63. God lets proud men fall into some soule sinne that they may the better know themselves 64. if we would thinke worse of our selves wee should be better thought of 121. Pride makes us over apprehensive of wrongs 121 Profit we are apt to shrinke from Christ when our profits or pleasures shrinke from us 348 Promises are all generall excluding none that repent and beleeve 297. where is no Commandement there is no Promise 177. if we want Gods Word in vaine we look for his aide 177 Prosperity makes us drunke with the love of the world 35. but the Crosse brings us to our selves againe 36. Prosperity is â—o Religion as the â—vy to the Oake 37. nothing carryes us so farre from God as his favours 41. riches honour health c. would shipwrack the foule if they were not cast over-board 328. it were ill for us if permitted our owne choosers 351. the more prosperity the lesse piety 25. Prosperity no signe of felicity 232. not to judge the better of men for prosperity nor the worse for their misery ibid. long continued prosperity a fearefull signe of judgement 324. of which many examples 325. how apt men are to deceive themselves in thinking God favours them because they prosper 326. what we think most pleasing is most plaguing 327. nature is jocund while it prospereth 347. but to be equally good in a prosperous and adverse condition deserves prayse â—48 if outward things frame not to us let us frame our mindes to them ibid. Punishment we may often read our sinne in our punishment 120. the punishment of our enemies 248. it is deferred not remitted 250 R RAâ—gning the way to it is by suffering 69 Rayling in rayling at us they shame themselves 147 Release God not onely releaseth his but makes their latter end more prosperous 279 Religion no true vertue where is no true Religion 193 Repentance how to know whether we have repented 23. signes of tryall touching repentance 289. true repentance begins at originall sinne 86. affliction brings to repentance 13 Report crediting of evill reports a signe of wickednesse or â—olly 161 Restitution without it no forgivenesse 20 Revenge we are commanded not to revenge 173. if we doe we lose Gods protection 177. neglect will sooner kill an injury then revenge 109. forgivenesse the most noble valiant wise divine and Christian-like revenge 101 Reward for suffering great 340. the greater our sufferings the greater our reward 345. let us looke up to the recompâ—nce of reward and we shall not with our burthen lighter ibid. S SAdnesse nothing will drive it away like living well 87 Safe the way to be safe is never to be secure 43 Salvation nothing availeable to salvation but faith 294 Sanctifie God will either be sanctified of us or on us 227 Satan chiefly prevayles by deception of our reason 87. he will set a fâ—ire glosse on the foulest sinne 87 Scoffe a Christian in name will scoffe at a Christian in deed 47. Scoffiâ—g at Religion no meane sinne 250 Sicknesse we remember not many yeares health so much as one dayes sicknesse 338 Silence nothing more vexeth an enemy then silence 153. the best answer to reproaches is no answer 155 Sinne and punishment inseparable 23. sinne the ground of all griefes 118. the sting of all troubles 189 God doth not meerely though mainly chastisâ— for sinne 21. our sinnes weaken us strengthen our enemies 2â— one sinne keepes possession for Satan aswell as twenty 17. and is enough to condemne ib. small sinnes bring great danger 18. small sins not to be ventured on 179. a godly man feares more the least sin then the greatest trouble 181. be our sins great Gods mercies are infinite 286. be they great and many so they be not wilfull they shall not condemne us 285. what displeaseth us shall never hurt us 290. sinnes upon repentance are so remitted as if they had never beene committed 288 Christ calls onely heavy laden siâ—ners 300. Originall sin the most soule and hatefull of all 86 Sivill honesty how short it comes of Christianity 203 Sorrowes shall not be violent or shall not last 269 Soule neitheâ— Satan nor our enemies can hurt our soules 266 Speake the worsâ— evill men speake of us the better 157. and the better the worse 159. if another speake evill of thee call not him but thy selfe to account 121 Spirit a sound spirit will beare his infirmity 139. a good spirit will be a mans Crosse-bearer 98. the palate but an ill judge of spirituall things 327 Suffering when thou sufferest looke up from the instrument to God the author and to sinne the cause 116. it is nothing to what we have deserved 339. our sufferings doe not satisfie Gods justice for sinne 71. A blessed and happy thing to suffer for Christ 357. it is the greatest preferment that God gives in this world 358 an â—â—ard matter to thinke suffering a speciall favour but so it is 359. God loves those best whom he seemes to favour least ibid. commonly the measure of oâ—r sufferings is according to the measure of graâ—e in us and Gods love to us 324. our sufferings require patience with thankfulnesse 129. we must suffer willingly cheerefully and thankfully 206. a Christian rejoyceth in his sufferings 205. our sufferings are counterpoysed with answerable blessings 124. and as our sufferings exceed so doe our comfortâ— 313. Satan makes suffering seeme more difficult then it is 210. suffering the way to prevent suffering 108. we must suffâ—r patiently because we suffer justly 221. our sufferings shall be either short or tolerable 269. our sufferings are nothing compared with Christs 332. or the Saints in former ages ibid. T TEmptation the greatest not to be tempted 32â— in time of temptation a man is not a competent judge in his owne case 288 Thankfulnesse we must suffer with thankefulnesse 228. to give God thankes once in adversity more acceptable then to doâ— it many times in prosperity 359. we arâ— more apt to pray then give thankes because we are more sensible of our owne wants then Gods glory 81 Time when the time which God hath appointed is come he will deliver us and not before 276. wâ— must not prescribe him the time but waite 312. he will release us in due time that is in his time not in ours 276. he forbeares to try what is in us and what we will doe or suffer for him 312 Tryals small a signe of weakenesse in grace 329 Tribulation we must not rave in tribulation like the wicked nor be patient without sense as the Stoicks 228. but kisse the Râ—d we smart withall 230 V VAlorous nonâ— truly valorous bâ—t such as are truly religious 184 W WAnt where is no want is much wantonnesse 57 Wayâ— examples of such as miscarried being our of their way 177 Waite Gods leisure 311 Weary we are never weary of receiving soone weary of attending 348 Will the will is all in all with God 290. God accepteth the will for the deeâ— 319. the affection for the action ibid. Wise that which makes the body smart makes the soule wise 83 Wish we should strangely intangle our selves if wee could sit downe and obtaine our Wishes 355. none would bee more miserable then he that should cull out his owne wayes 356 World we are weaned from it by calamities 35 Workes the tenure of our salvation is not by a covenant of workes but by a covenant of grace 286 Worthy we are most worthy when wee thinke our selves most unworthy 289 Z ZEale must be mixed with knowledge and discretion 218 FINIS * Sin stigma tized * In a Treatise not yet Printed 3. 4. * In the cure of prejudis Prov. 31. 14. Job 9. 26. â—say 23. 1. Rev. 8. 9.
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
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
grace may be required grace is given that the Law may be fulfilled by us evangelically for us by Christ whose righteousnesse is ouâ—s perfectly as Saint Austiâ— speaks The Lâ—w is a glasse to shew us our spots the Gospell a founâ—aine to wash thâ—m away Wherefore cast not both thine â—yâ—s upon thy sinne but râ—servâ— one to behold the â—emedy looke upon the Lâ—w to keep thee from presumption and upon the Gospell to kâ—â—pe thee from despaire Canst not thou aggr 〈…〉 thine owne sinnes but thou 〈…〉 st extâ—nuâ—te and call in question Gods mercy and Christs all-sufficiency spoyle him of his power and glory Though the grievousnesse of our sinnes should inâ—reâ—se our repen 〈…〉 yeâ— they should nâ—â— diminish our faith and assurance of pardon and forgivenesse As the plaistâ—r must not be lesse then the soâ—râ— so the tent must not be bigger then the wound It was a sweet and even course which Saint Paul tooke who when â—eâ— would comfort himselfe against corruption and evill actions Rom. 7. 20. then not I bâ—â—â— sinne dwelling in me when hee would humble himselfe notwithstanding his graces then not I but the grace of God in me 1 Cor. 15. 10. Section 6. Objection But I am not worthy the least mercy I have so often abused it and so little prosiâ—ed by the meanes of grace Answer I think so too for if thou refusest the offer of mercy untill thou deservest it woe be â—o thee But if thou wilt take the right course renounce the broken Reed of thine owne free will which hath so often deceived thee and put all thy trust in the grace of Christ The way to be strong in the Lord is to be weak in thy selfâ— be weak in thy selfe and strong in the Lord and through faith thou shalt be more then a Conquerour Leave â—ugging and strugling with thy sinne and fall with Jacob to wresile with Christ for a blessing and though thy selfe goe limping away yet shalt thou be a Prince with God and be delivered from Esâ—ues hondage But thou standâ—st upon thine owne seet and therefore fallest so soulely thou wilt like a Childe goe alone and of thy seâ—fe and therefore gettest so many knocks And thou wouldest accept of a pardon too if thou mightest pâ—y for it but Gods mercies are free and he bids thee come and buy without silver and without price or elâ—â— he sayes thou and thy money perish Thou wouldest goe the naturall way to worke What shall I doe to inherit etonall life but it is impossible to inherit it by any thing that wee can doe for all our righteousnesses are as filthy ragges Isaiah 64. 6. Yea if our doings could have done it Christ dyed in vaine whereas if Christ had not dyed wee had perished every mothers childe of us 1 Cor. 15. 22. 2 Cor. 5. 14 15. Ephes. 2. 1. Colos. 2. 13. Ezek. 18. 4. John 11. 50. Rom. 5. 6. 8. 14. 9. 1 Cor. 15. 3. Matth. 18. 11. O foole doest thou not know that our sinnes are his sinnes and his righteousnesse our righteousnesse Jer. 23. 6. Pâ—al 4. 1. and that God esteemes of faith above all other graces deeds or acts of thine as what did our Saviour answer when the people asked him What shâ—ll we doe that we might worke the workes of God The worke of God is that yee beleeve on him whom he hath sent John 6. 28 29. and yet thou talkest of thy worthinesse and thou takest this for humility too but it is pride for if thou wouldest deny thy selfe and be nothing in thine owne eyes renounce thine owne righteousnesse and wholly and onely rest on thy Saviour Jesus Christ for thy salvation thou wouldest not hope the more in regard of thine owne worthinesse nor yet doubt in respect of thine owne unworthinesse But thou wouldest first be worthâ— and deserve of God and then accept of Christ and deserve Christ at Gods hands by thy good workes and graces which pride of thine and opinion of merit is a greater sinne then all thy other sinnes which thou complainest of And except you doe abandon it and wholly rely upon the grace and free mercy of God for salvation Christ shall profit you nothing Gal. 2. 16. 5. 1. to 7. Colos. 3. 11. for nothing is avaylable to salvation but faith which worketh by love Gal. 5. 6. whence it is called rightuousnesse through faith Verse 5. Faith is the staffe whereupon we stay our selves in life and death by faith we are blessed Gal. 3. 9. by faith we rejoyce in tribulation Rom. 5. 2. by faith we have accesse unto God Ephâ—s 3. 12. by faith we overcome the world 1 John 5. 4. the flâ—sh Gal. 5. 24. and this is the shield whereby we quench the fiery darts of Satan and resist his power Ephes 6. 16. Yea whosoever seekes to bee justified by the Law they are abolished from Christ and falne from grace Gal. 5. 4. Stand fast therefore in the liberty wherewith Christ hath made us free and be not taugled againe with the yoake of bondage And say Lord we are not worthy to be servants and thou makest us sonnes nay heires and coheâ—res with thee of everlasting glory Objection I grant the Lord is mercifull and gracious slow to anger and abundant in goodnesse and truth forgiving iniquity transgression and sinne but hee is just aswell as mercifull and therefore he will not acquit the wicked Exod. 34. 6 7. but reward them according to their workes Revelations 20. 12 13. 22. 12. Answer He will therefore pardon all thy sinnes if thou unfaignedly repent and wholly rely upon Christ for thy salvation by a lively faith because he is just for as the Lord cannot in justice let sin goe unpunished for the wages of sinne is death Rom. 6. 23. Death in the person if not in the surety and therefore hath punished the sinnes of all men either in his Son or will throughly punish them in the partyes themselves so the same justice will not admit that the same sinnes should be twice punished once in our Saviour and againe in the faithfull or that a debt once payd should be required the second time 1 John 1. 9. Now that Christ hath sufficiently satisfied for all the sinnes of the faithfull and paid our debt even to the utmost farthing it is evident by many places of Scripture as Isay 53. 4 5. 2 Cor. 〈◊〉 21. Heb. 9. 26. 1 Pet. 2. 24. Rom. 3. 25 26. 1 John 1. 7. 9. and sundry others Are we bound to performe perfect obedience to the Law he performed it for us were we for our disobedience subject to the sentence of condemnation the curse of the Law and death of body and soule he was condemned for us and borâ— the curse of the Law he dyed in our steed an ignominious death did we deserve the anger of God he endured his fathers wrathfull displeasure that so hee might reconcile us to hiâ— Father and set us at liberty He that deserved no
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
for him and shall we grumble or thinke much at it No in the greatest extremity of straights let us acknowledge it a favour and give him thankes and so much the rather for that it is more acceptable to God to give him thankes once in adversity then sixe hundred times in prosperity as a grave Divine well observes and indeed it is the summe of all Religion to be thankefull to God in the midst of miseries True it is hard for Jâ—b when the terrours of God fight against him and the Arrowes of the Almighty stick so fast in him that the venome thereof hath drunke up his spirit Joh 6. 2â—3 4. to thinke it a speciall favour and dignity but so it was being rightly considered It was hard for Josephs brethren to heare him speake roughly unto them take them for spies accuse them of theft and commit them to prison Gen. 42. 30. and thinke it is all out of love much more hard for Simeon to he cul'd out from the rest and committed to ward while his brethren are set at liberty Vâ—rse 24. and yet it was so yea he loved him best whom he seemed to favour least yet such is the infirmity of our nature that as weake eyes are dazled with that light which should comfort them so there is nothing more common with Gods Children then to bee afflicted with the causes of their joy and astonied with that which is intended for their confirmation Even Manoah conceives death in that vision of God wherein alone his life and happinesse did consist Judges 13. 22. And the Shepheards Luke 2. who were sore afraid when the Angell of the Lord came to bring them good tydings of great joy to all people viz. their Saviours Birth which was Christ the Lord. Vâ—rs 9 10. But what hath beene the answer of GOD alwayes to his children in such their extasies but this Feare not Gideon Judges 6. 23. Feare not Joseph Matth. 1. 20. Feare not Zachary Luke 1. 12 13. Feare not Abraham for I am thy shield and thine exceeding greaâ— reward Genesis 15. 1. Feâ—re not Paul for I am with thee and no man shall lay hands on thee to doe thee hurt c. Acts 18. 9 10. The wordes are often repeated as Pharaohs dreames were doubled for the surenesse Yea to the end that we should be fearlesse in all our sufferings so long as wee suffer not as evill doers 1 Peter 4. 15. Feare not as one well notes is the first word in th' Annuntiation of Christs conception and the first word in the first Annuntiation of his Birth and the fiâ—st word in the first Annuntiation of his Resurrection and almost the last words in his last exhortation a little before his death are Let not your hearts be troubled and be of good comfort strengthning his followers and sweetning his crâ—sse by divers forcible reasons Luke 21. Marke 13. And the words of dying men have ever beene most emphaticall most effectuall Nay more than all this if yet thou wilt not be comforted look but John 16. 20. and thou shalt have thy Saviour assure thee by a double bond his Word I say Oath Verily verily I say unto you that though for the present you doe feare and sorrow and weepe yet all shall bee turned into joy and that joy shâ—ll no man bee able to take from you Verse 22. And so much of the Patience of the Womans seed And so much of the Innocency of the Womans seed And so much of the Felicity of the Womans seed If you will see the Malice of the Serpents seed If you will see the Subtility of the Serpents seed If you will see the Misery of the Serpents seed Reade two late Treatises SINNE STIGMATIZ'D and THE CURE OF PREJUDICE FINIS Three Prayers for a Family if at any time they shall be thought too long read onely the English letter and passe by the Roman or you may continue any one part which goes betweene Jer. 10. 25. Power out thy sury upon them that know thee not and upon the Familyes that call not on thy name Psal. 145. 18. Rom. 10. 12. The Lord is nigh and rich unto all that call upon him in truth Isay 65. 24. Before thâ—y call I will answer and whiles they are yet speaking I will hâ—â—re Jer. 33. 3. Call unto me and I will answer thee and shew thee great and mighty things which thou knowest not 1 John 5. 14. If we aske any thing according to his will he heareth us John 16. 23. Mat. 21. 22. Whatsoever ye shall aske the Father in my name beleeuing he will give it you Psalm 55. 17. Evening and Morning and at Noone will I pray A Prayer for the Morning O Lord prepare our hearts to pray O Most glorious Lord God and in Jesus Christ our most mercisull and loving Father in whom we live and moâ—e and have our being in the multitude of thy mercies wee desire so approach unto thée from whom all good things doe procéede who knowest our necessities before we aske and our ignorance in asking It is true O Lord if wee should consider onely our owne unworthinesse and how we have heretofore abused 〈◊〉 goodnesse and long suffering towards us 〈…〉 ht rather despaire with Iudas and like Adam run from thée then dare to approach thy glorious presence For we confesse O Lord to the shame and confusion of our owne â—ares that as we brought a world of sinne into the World with us and deserved to dye so soone as we began to live so ever since that thou hast spared â—s we have done nothing but add 〈◊〉 unto sinne as thou hast added mercy to mercy For we have beene no lesse rebellious unto thée then thou hast beene beneficiall unto us We doe dayly and hourely breake all thy commandements adding unto that our originall corruption which we were conceived and â—orne 〈◊〉 all manner of acâ—uall transgressions by sinnes of Omissiâ—n sinnes of Commission sinnes of Ignorance sinnes of Knowledge sinnes against conscience yea sinnes of Presumption and Wilfulnesse and that in thought word and 〈◊〉 We have sinned against thy Law and against thy Gospell against thy merâ—ies and against thy judgements against the many warnings and the abundance of meanes afforded by thee to reclaime us against the spirit of grace continually knocking at the doores of our hearts with infinite checks and holy motions Our eares have beene alwayes open to the Tempter shut unto thée we have abused our eyes to wantâ—nnesse our mouthes to filthinesse and our féet have beene swift to all evill slow to ought that is good And as we have committed one sinne on the neck of another so we have multiplyed and many times repeated them by falling often into the same wickednesse whereby our sinnes are become for number as the sands of the Sea and as the Stars of Heaven Thus as our first Parents left us a large stock of sinne so we have improved the same beyond measure O that we could have
so improved that stock of grace which wee have recâ—ived from thee But whereas thou gavest us as large a portion we suddenly lost it We were created indeed by thee after thine owne Image in righteousnesse and holinesse and in knowledge of the truth But alas now our understandings are so darkened and dulled our judgements so blinded our wills so perverted our affections so corrupted our reason so â—xiled our thoughts so surprised our desires so entrapped and all the faculties and functions of our Soules so disordered that wee are not sufficient of our selves to thinke much lesse to speake least of all to doo ought that is good And yet usually like Bladders we are not more empty of grace than we are blowne up with pride whereby with Laodicea wee not once see our owne spirituall misery and nakednesse But thinke we are rich and good enâ—ugh as wanting nothing when as scarce any sparke of grace yet appeares in us Yea so farre have we be 〈…〉 from loving and serving thee that wee have hatâ—d those that doe it and that for their so doing And so farre have wee beene from performing that vow which wee mâ—de to Christ in our Baptisme when we tooke his presâ—e money to be his souldiers and serve him in the fâ—â—ld of this world against his and our enemies that wee have renounced our vow made to him and fled from his standard yea sought for Satan and the Woâ—ld seeking to win all wee could from Christ by rempting to sinne and by persecuting such as were better than our selves so that all our recompence of thy love unto us hath beene to doe that which thou hatest and to hate those whom thou lovest Yeâ— we cannot deny but wee have persecuted thee with Paul denyed thee with Peter be 〈…〉 ayed thee with Judas and crucified thee with those cruell Jewes Now Lord it being thus with us how can wee expect that thâ—n shouldâ—st heare our prayers and grant our â—â—quâ—sts yea how can wee looke for other at thinâ— hands then great and gâ—iâ—vous yea then double damnation as most justly wee have deserved Yet most mercifull Father being that thou hast given thy Sonne and thy Sonne hiâ—selfe for the ransome of so many as shall truâ—ly 〈◊〉 〈◊〉 unfainedly beleeve in him who hâ—th 〈◊〉 〈◊〉 sakes fulfilled all righteousnesse 〈◊〉 〈◊〉 on the Crosse and there made full satis 〈…〉 on fâ—r the sins of all thine Elect and sâ—â—ing thou haâ—â—â—ppoynted Prayer as one speciall meanes for the obtaining of thy grace unto which thou hast annexed this comfortable promise that where two or thrée bee gathered together in thy name thou wilt be in the â—idst of them and grant their requests and since our Redéemer hath assured us that whatsoever we shall aske thee in his name thou wilt give it us And likewise knowing that mercy pleaseth thee and that the sole perfection of a Christian is the imputation of Christs righteousnesse and the not imputation of his owne unrighteousnesse We are emboldened to sue unto thee our God for grace that we may be able to repent and beléeve Wherefore for thy promise sake for thy Sonnes sake and for thy great names sake we beféech thee send downe thine holy Spirit into our soules regenerate our hearts câ—ange and purifie our natures subdue our reason rectifie our â—udgements strengthen our wils renew our affections put a stop to our madding aâ—d â—â—raâ—ing fancies beate downe in us whatsoever stâ—nds in opposition to the Sâ—epter of â—esus Christ and enable us in some measure both to withst 〈…〉 that which to evill and performe that which is good and pleasing in thy sight Yea â—ive us repentance never to bee repented of and possesse ouâ— soules with sucâ— a dreadfull awe of thy 〈◊〉 that we may feare as well to commit small sinnes aâ— great ones considering that the least sinne is moâ—â—all without our repentance and thy mercy as well feare to sinne in secret as openly since there is nothing hid from thee as well condemne our selves for evill thoughts as evill déedes considering that the Law is spirituall binding the heart no lesse then the haâ—ds as well abstaine from the occasions of sinne as sinne it selfe and consider that it is not enough to abstaine from eâ—ill unlesse wée hate it also and doe the contrary good And because every day which does not abate of our reckoning will increase it and that by procrastinating we shall but heape unto our selves wrath against the day of wrath Good Lord suffer us not we beseech thee to deferre our repentance lest the custome of evill makes it altogether unalterable in us or lest we dye before we begin to live or lest thou â—esusest to heare us another day calling upon thee for mercy because we refuse to heare thee now calling to us for repentance Wherefore if we be not yet converted let this be the happy houre of our conversion that as our bodies are risen by thy power and providence from sleepe so our soules may daily bee raised from the sleepe of sinne and the darkenesse of this world that so we may enjoy that everlasting light which thou hast prepared for thinâ— and purchased with the bloud of thy deare Son our Saviour Jesus Christ. Give unto us we beseech thee a true lively and justifying faith whereby we may lay hold upon those gracious promises which thou hast made unto us in him and wherewith we may vanquish all our spirituall adversaries Seale up unto us the assurance of our salvation by the testimony of thy blessed Spirit Give to us thy servants that wisedome which descendeth from above that we may be wise unto our eternall salvation so shall our hearts instead of a Commentary helpe us to understand the Scriptures and our lives be an Exposition of the inward man Give us grace to account all things in this world even as drosse and dung that we may win Christ Jesus and Heaven and happinesse by meanes of him Give us single hearts and spirits without guile that wee may love goodnesse for it selfe and more seeke the power of godlinesse then the shew of it and love the godly for thy sake and because they are godly Grant that in the whole course of our lives we may doe unto all others as we would that they should doe unto us considering that whether we doe good or evill unto any one of thy members thou takest it as done unto thy selfe Discover unto us all our owne sinnes that wee may not be so forward tâ—â—â—nsure others as we have beene heretofore Give us patience to beare thy Fatherly chastisements which through thy grace sanctifying them to us become both Medicines to cure us and Antidotes to preserve us from the sicknesse of sinne considering that all the afflictions of this life are not worthy those joyes which shall be revealed unto us Finally good Father we beséech thée inable us so to walke in thy feare that in mirth we be not vaine in knowledge we be not proud
unto us and increase in us all spirituall graces inlighten our mindes with the knowledge of thy truth and inflame our hearts with the love of whatsoever is good that we may esteeme it our meate and drinke to doe thy blessed will Give us religious thoughts godly desires zealous affections holy endeavours assured perswasionâ— of â—aith stedfast waiting through hope constancy in suffering through patience and hearty rejoycing from love regenerate our mindes purify our natures turne all our joys into the joy of the Holy Ghost and all our peace into the peace of conscience and all our feares into the feare of sinne that we may love righteousnesse with as great good will as ever we loved wickednesse and goe before others in thankefulnesse towards thee as farre as thou goest in mercy towards us before them Give us victory in temptation patience in sicknesse contentment in poverty joy in distresse hope in troubles confidence in the houre of death give us alwayes to thinke and meditate of the houre of death the day of judgement the joyes of Heaven and the paines of Hell together with the ransome which thy Sonne paid to redeeme us from the one and to purchase for us the other so shall neither thy benefits nor thy chastisements nor thy word returne ineffectuall but accomplish that for which they were sent untill we be wholly renewed to the Image of thy Sonne And now O Lord séeing the time approacheth which thou hast appointed for rest and because we can neither wake nor sléepe without thee who hast made the day and night and rulest both therefore into thy hands we commend our soules and bodies beséeching thee to watch over us this night and preserve us from all our spirituall and bodily enemies from theeves fire and from all other dangers These things we humbly beg at thy fatherly hands and whatsoever else thou knowest in thy divine wisedome to be needfull and necessary for our soules or bodies or estates or names or friends or the whoâ—â— Church better thâ—n we our selves can either aske or thinke and that for thy names sake for thy promise sake for thy mercies sake for thy Sonnes sake who suffered for sinne and sinned not and whose righteousnesse pleadeth for our unrighteousnesse in him it is that we come unto thee in him we call upon thee who is our Redeemer our Preserver and our Saviour so whom with thee and thy blessed Spirit be ascribed as is most duâ— all honour glory praise power might maiesty dominion and hearty thankes-giving the rest of this night following and for evermore Amen A Prayer to be used at any time O Almighty Eternall most Glorious and onely wise God giver to them which want comforter of them which suffer and forgiver of them that repent whom truly to know is everlasting life We thy poore creatures acknowledge and confesse unto thee who knowest the secrets and desires of all hearts that of our selves we are not worthy to lift up our eyes to Heaven much lesse to present our selves before thy Majesty with the least confidence that thou shouldest heare our prayers or accept of our services but rather that thou shouldest take these our confessions and accordingly condemne us to the lowest place in Hell for our continually abusing thy mercy and those many meanes of grace which in thy long-suffering thou hast afforded for our reclayming We are the cursed séed of rebellious Parents we were conceived in sinne and borne the Children of wrath And whereas thou mightest have executed thy fierce displeasure upon us so soone as thou gavest us béeing and so prevented our further dishonouring thee we have instead of humbling our selves before thee our God and â—â—â—king reconciliation with thy Majesty none nothing from our infancy but added sinne unto sinne in breaking every one of thine holy Lawes which thou hast given us as rules and directions to walke by and to kéepe us from sinning Yea there is not one of thy righteous precepts which we have not broken more times and wayes then we can expresse so far have we béen from a privative holinesse in reforming that which is evill and a positive holinesse in performing that which is good which thou mayest justly require of us being we had once ability so to doe if we had not wilfully lost it for thou diddest forme us righteous and holy had not we deformed our selves whereas now like Satan we can doe nothing else but sinne and make others sinne too who would not so sinne but for us for we have an Army of uncleane desires that perpetually fight against our soules whereby we are continually tempted drawne away and enticed through our owne concupiscence Yea thou knowest that the heart of man is deceitfull above all things and that the imaginations thereof are onely and continually evill O the infinitely intricate windings and turnings of the darke Labyrinths of mans heart who findes not in himselfe an indisposition of minde to all good and an inclination to all evill And according to this our inclination hath béene our practice we have yéelded our hearts as cages to entertaine all manner of uncleane spirits when on the contrary we have refused to yéeld them as temples for thine holy Spirit to dwell in We have used all our wisedome to commit the foolishnesse of sinne our whole conversation hath béene to serve Satan and fulfill the lusts of the flesh We even sucke in iniquity like water and draw on sinne as it were with cart-ropes Neither is there any part power function or faculty either of our soules or bodies which is not become a ready instrument to dishonour thee for as our heart is a root of all corruption a seed-plot of all sinne so our eyes are eyes of vanity our eares eares of folly our mouthes mouthes of deceit our hands hands of iniquity and every part doth dishonour thee which yet would be glorified of thee The understanding which was given us to learne vertue is apt now to apprehend nothing but sinne the will which was given us to affect righteousnesse is apt now to love nothing but wickednesse the memory which was given us to remember good things is apt now to keepe nothing but evill things for sinne like a spreading leaprosie is so growne over us that from the crowne of our heads to the soale of our feet there is nothing whole therein but wounds and swellings and soares full of corruption Yea our soules and bodies are even a very sinke of sinne for like the common shoare we have not refused to welcome any the most loathsome pollutions that either the world our owne corruption or the Devill at any time hath offered unto us Or admit we are exempt from some evils wee may thanke thee and not our selves for it for we are ready without thy restrayning grace to run out into all manner of enormities whatsoever we are swift to all evill but to all good immoveable when we doe evill we doe it chearefully and quickly and easily
unto us as the Star which led unto Christ and thy benefits like the Pillar which brought to the Land of Promise and thy Crosse like the Messenger that compelled guests unto the Banquet Give us O Lord to consider that although sinne in the beginning seeme never so sweet unto us yet in the end it will prove the bane and ruine both of body and soule and so assist us with thy grace that we may willingly part with our right eyes of pleasure and our right hands of profit rather then sin against thee and wrong our owne consciences considering that it would be an hard bargain for us to win the whole world and lose our owne soules Blesse preserve and keepe us from all the temptations of Satan the world and our wicked hearts from pride that Lucifer-like sinne which is the fore-runner of destruction considering that thou resistest the proud and givest grace to the humble from covetousnesse which is the root of all evill being taught out of thy Word that the love of money hath caused many to fall into divers temptations and snares which drown them in perdition and destruction from cruelty that infernall evill of which thou hast said that there shall be judgement mercilesse to him that sheweth not mercy â—â—om hypocrisie that sinne with two faces whose reward is double damnation and the rather because wickednesse doth most rankle the heart when it is kept in and dissembled and for that in all the Scriptures wee reade not of an hypocrites repentance from whoredome which is a sinne against a mâ—ns owne body and the most inexcusable considering the remedy which thou hast appointed against it for the punishment whereof the Law ordained death and the Gospell excludeth from the Kingdome of Heaven from prophanaâ—ion of thy Day considering thou hast said that whosoever sanctifieth it not shall bee cut off from thy people and diddest command that he should be stoned to death who onely gathered a few sticks on that day from swearing which is the language of Hell considering that because of oaths the Land doth mourne and thou hast threatned that thy curse shall never depart from the house of the swearer from drunkennesse that monster with many heads and worse then beast-like sinne which in thy Word hath many fearefull woes denounced against it and the rather for that it is a sin like the pit of Hell out of which there is small hope of redemption Finally O Lord give us strength to resist temptation patience to endure affliction and constancy to persevere unto the end in thy truth that so having passed our pilgrimage here according to thy will we may be at rest with thee hereafter both in the night of death when our bodies shall sleepe in the grave and in the day of our resurrection when they shall awake to iudgement and both bodies and soules enjoy everlasting blisse Be favourable to thy people every where look downe in much compassion upon thy Militant Church and every severall member thereof blesse it in all places with peace and truth hedge it about with thy providence defend it from the mischievous designes and attempts of thine and her malitious enemies let thy Gospell goe on and conquer maugre all opposition that Religion and uprightnesse of heart may bee highly set by with all and all prophanenesse may bee trod under foot More particularly be mercifull to this sinfull Land thy Servant our dread Soveraigne his Honourable Counsell the Civill Magistrates the painfull Ministers the two Vniversities those people that sit yet in darkenesse all the afflicted members of thy Sonne Lord comfort the comfortlesse strengthen the weak binde up the broken hearted make the bed of the sicke be a father to the fatherlesse and an husband to the widdow cloath the naked feed the hungry visit the prisoners releive the oppressed sanctifie unto them all their afflictions and turne all things to the best to them that feare thee Prosper the Armies that fight thy battles and shew a difference betweene thy servants and thine enemies as thou didst betweene the Israelites and the Aegyptians that the one may be confirmed and the other reclaymed These and all other good things which for our blindnesse we cannot aske vouchsafe to give us thine unworthy servants not for our sakes but for thy mercies sake and for thy Sonne our Saviour Jesus Christs sake in whom thou art well pleased and in whom thou wast fully satisfied upon the Crosse for our sinnes who with thee and the Holy Ghost liveth and reigneth ever one God world without end Let thy mighty hand and out-stretched arme O Lord be still our defence thy mercy and loving kindnesse in Jesus Christ thy deare Sonne our salvation thy true and holy Word our instruction thy grace and holy Spirit our comfort consolation illumination and sanctification now and for ever Amen Babes that are inexpert in the Word of righteousnesse use milke But strong meate belongeth to them that are of full age Heb. 5. 13 14. THE STATE OF A CHRISTIAN lively set forth by an Allegorie of a Shippe under Sayle MY body is the Hull the Keele my backe my Neâ—ke the Stem the Sides are my Ribbeâ— the â—e 〈…〉 es my bones my flesh the plankes Grâ—stles and ligaments are the 〈◊〉 and â—nâ—e-â—imâ—â—rs Arterâ—es veynes and sinewes the severall se 〈◊〉 of the Ship my bloâ—d is the ballast my heart the principall Hold my stomack the Co 〈…〉 e my Liver the Cisterne my Bowels the Sinke my Lungs the Bellowes my Teeth the Chopping-knives except you divide them and then they are the 32 pâ—ints of the Sea-card both agreeing in number Coâ—coction is the Caldron and hunger the Salt or Saw 〈…〉 my belly is the lower Decke my Kidnyes Close Caâ—â—ins or recepâ—acles my thighes are long Galleries for the grace of the Ship my armes and hands the Canâ—ookes my Midriffâ— is a large Partition or Bulk-head within the circumference of my head is placed the Steeridge roome and chiefe Cabbâ—ns with the Round house where the Master lyeth and these for the more safety and decency are inclosed with a double fence the one Dur 〈…〉 ter something hard and thicke the other Pi 〈…〉 mater very thinne and soft which serveth instead of hangings The cares are two doores or Seuttles fitly placed for â—ntertainment the two Eyes are Casements to let in light under them is my mouth the Stowidge or Stewards roome my lippes are Hatches for receit of goods my two Nostrils serve as Gratings to let in ayre at the one end stands my chin which is the Beakehead my forehead is the upper decke all which being trimmed with my fat instead of pitch and haire instead of Oâ—kham are coloured with my skinne The fore-decke is humility the stearne charity active obedience the sayles which being hoysed up with the severall Yards Halliers and Bowlings of holy precepts and good purposes are let downe againe by ficklenesse faintings and inconstancy Reason is my Rudder experience the Helme