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
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
of Israel Judg. 3. 9 15. Elisha 2 Kings 6. 18. Hezekiah 2 Kings 19. 15 16. Stephen Acts 7. 59 60. And lastly in Jehosâ—phat who being told that there was a great multitude comming against him from beyond the Sea out of Aram it followes That Jehosaphat feared and set himselfe to seeke the Lord and proclaimed a fast throughout all Judah Yea they came out of all parts and joyned with him to enquire of the Lord 2 Chro. 20. 3 4 13. Neither doth it make us alone which suffer earnest in prayer but it makes others also labour in prayer to God for us 2 Cor. 1. 10 11. Acts 12. 5 12. As what true members participate not some way of the bodyes smart It is onely a Nero can sit and sing whiles Rome burnes whence we are taught to pray in the plurall number Our Father and certainely he cannot pray or be heard for himselfe that is no mans friend but his owne No prayer without faith no faith without Charity no Charity without mutuall intercession But I proceed Crosses are the files and whetstones that set an edge on our Devotions without which they grow dull and ineffectuall Ionah sleepes in the Shippe but prayes hard in the Whales belly Prayer is the wing of the soule wherewith it flyes to Heaven as meditation is the Eye wherewith wee see God But our hearts are like â—lintstones which must be smitten ere they will cast out these sparkes of devotion Christ never heard of the Canaanitish woman untill her daughter was miserably vexed with a Divell but then shee comes to him and doth not speake but cry need and desire have raised her voyce to an importunate clamour The God of mercy is light of hearing yet he loves a loud and vehement solicitation not to make himselfe inclinable to grant but to make us capable to receive blessings And indeed the very purpose of affliction is to make us importunate hee that heares the secret murmurs of our griefe yet will not seeme to heare us till our cryes be loud and strong as Demosthenes would not plead for his Client till he cryed to him but then answered his sorrow Now I feele thy cause Prayer is as an Arrow if it be drawne up but a little it goes not farre but if it be puld up to the head flyes strongly and pearses deep if it be but dribled forth of carelesse lips it falls downe at our feet the strength of our â—jâ—culation sends it up into heaven and fetches downe a blessing The Childe hath escaped many a stripe by his loud crying and the very unjust Judge cannot endure the widdowes clamour So unto servent prayer God will deny nothing Whereas heartlesse motions doe but teach us to deny Fervent sutes offer violence both to earth and heaven so that if we aske and misse it is because we aske amisse wee beat back the flame not with a purpose to suppresse it but to raise it higher and to diffuse it We stop the streame that it may swell the more and a deniall doth but invite the importunate as wee see in the Canaanitish woman Mat. 15. Our holy longings are increased with delayes it whets our appetite to bee held fasting and whom will not Need make both humble and eloquent If the case be woefull it will bee exprest accordingly the despaire of all other helpes sends us importunately to the God of power but while money can buy Physicke or friends procure inlargement the great Physitian and helper is not sought unto nor throughly trusted in It is written of the children of Israel that so soone as they cryed unto the Lord hee delivered them from their servitude under Eglon King of Moab yet it is plaine they were eighteene yeares under this bondage undelivered Judg. 3. 14 15. Doubtlesse they were not so unsensible of their owne misery as not to complaine sooner then the end of eighteene yeares the first houre they sighed for themselves but now they cried unto God They are words and not prayers which fall from carelesse lips if we would prevaile with God we must wrestle and if we would wrestle happily with God we must wrestle first with our owne dulnesse yea if wee felt our want or wanted not desire wee could speake to God in no tune but cries and nothing but cries can peirce Heaven the best mens zeale is but like a fire of greene wood which burneth no longer than whiles it is blowne Affliction to the soule is as plummets to a Clock or winde to a Ship holy and faithfull prayer as oares to a Boat and ill goeth the Boat without oares or the Ship without winde or the Clock without plummets Now are some afflicted in reputation as Susanna was others in children as Elie some by enemies as David others by friends as Joseph some in body as Lazarus others in goods as Job others in liberty as John In all extremities let us send this messenger to Christ for ease faithfull and servent prayer if this can but carry the burthen to him he will carry it for us and from us for ever Neither can we want incouragement to aske when as the sicke of the palsie but asked health and obtained also forgivenesse of sinnes When Solomon but desired wisedome and the Lord gave him wisedome and honour and abundance of wealth When Jacob asked but meat and cloathing and God made him a great rich man When Zacheus desired onely to â—â—ave a sight of Christ and was so happy as to entertaine him into his hâ—use into his heart yea to be entertained into Christs kingdome We doe not yea in many cases we dare not aske so much as God is pleased to give Neither dost thou O Saviour measure thy gifts by our petitions but by our wants and thine owne mercies True if the all-wise God shall fore-see that thou wouldest serve him as the prodigall sonne served his father who prayed but till he had got his patrimony and then fâ—rsooke him and spent the same in Ryot to the givers dishonour as too many use 〈◊〉 the Ocean of Gods bounty as we doe the Thames it brings us in all manner of provision cloathes to cover us fuell to warme us foode to nourish us wine to cheâ—re us gold to enrich us and wee in recompence soyle it with our rubbish filth common shores and such like excretions even as the Cloud that 's lifted up and advanced by the Sunne obscures the Sun In this case he will either deny thee in mercy as hee did Saint Paul 2 Cor. 12. 8 9. and our Saviour himselfe Math. 26. 39. or graunt thee thy requests in wroth as he did a King to the Israelites and Quayles wherewith hee fed their bodyes but withall sending leannesse into their soules Psal. 106. 15. And well doth that Childe deserve to be so served who will lay out the money given him by his father to buy poyson or weapons to murther him with Wherefore let thy prayers not onely be fervent but frequent for thy
he that judgeth me is the Lord 1 Cor. 4. 3 4. and indeed an ounce of credit with God is more worth than a tallent of mens prayses I regard not quoth Plato what every one saith but what he saith that seeth all things hee knew well enough that the fame which is derived from fooles and knaves is infamy Cato was much ashamed if at any time he had committed any thing dishonest but else what was reproved by opinion onely never troubled him yea when a foole struck him in the Bath and after being sorry for it cryed him mercy he would not come so neare revenge as to acknowledge he had beene wronged Light injuries are made none by a not regarding The ignorant multitude among the Jewes said that Saint John had a Devill and that Christ was a Glutton and a Wine bibber But what saith hee by way of answer wisedome is justified of her Children Matth. 11. 18 19. Let none object the Scribes and Pharisees joyning with them who were great Schollers for no man knowes so much but it is through ignorance that he doth so ill Neither doth our Saviour enquire what the Pharisees or Priests reputed him but whom say men meaning those who minded his Doctrine that I the sonne of man am Mat. 16. 13. But this point I have handled at large in another place therefore to avoid a coincidence of discourse I passe it If men shall hate and revile thee for thy goodnesse it must needs â—ollow that they are as foolish as they be ungodly Now yee suffer fooles and Idiots to jest and play upon you yea you take pleasure in it so should yee suffer these fooles gladly because yee are wise as the Apostle speaks 2 Cor. 11. 19. And certainly if the whole world doe contemne a generous Christian he will even contemne that contempt and not thinke it worthy a roome in his very thoughts that common receptacle or place of entertainment Much more if a single person none of the wisest will he heare with patience and say with Tacitus you are able to curse and I to contemne Tu linguae ego aurium sum Dominus you are master of your tongue and I of mine eares What saith one advisedly when we are provoked to fight with women the best way is to runne away And indeed he that le ts loose his anger upon every occasion is like him that lets goe his Hawke upon every bayte True our Gallants that have more heart than braine and more pride than either thinke they play the men when they dare one another to fight like boyes who shall goe farthest into the durt or vie to see who can drop most oathes whereof the deepest is a winning Card in this their game of glory But what saith Salomon if a wise man contend with a foolish man whether hee be angry or laugh there is no rest Prov. 29. 9. Besides we may apprehend it a wrong when it is none if wee take not heed for those things passe many times for wrongs in our thoughts which were never meant so by the heart of him that speaketh Words doe sometimes fly from the tongue that the heart did never hatch nor harbour wherefore unlesse we have proofes that carry weight and conviction with them let not our apprehension grow into a suspition of evill else while wee thinke to revenge an injury we may begin one and after that repent our misconceptions And it is alwayes seene that a good mans constructions are ever full of charity and favour either this wrong was not done or not with intent of wrong or if that upon misinformation or if none of these rashnesse the fault or ignorance shall serve for an excuse And indeed in things that may have a double sense it is good to thinke the better was intended for so shall we both keep our friends and quietnesse CHAP. XXIV Because they are rather to bee pittied than maligned or reckoned of 2. BEcause their adversaries are rather to be contemptuously pittied than maligned or reckoned of and that whether wee regard their present or future estate Concerning the present If a man distracted and so are wicked men touching spirituall things do raile on us we are more sorry for him than for our selves Yea who will take in evill part the reproaches and revilings of a man in his feaver or who will be angry with a dogge for barking And such an one hath but the minde of a beast in the forme of a man let us then doe the like in a case not unlike and not resemble Ctesipho the wrastler who would not put up a blow at the beeles of an Asse but like an Asse kickt her againe When Jullan in a mock asked Maris Bishop of Chalcedon why his Galilean god could not helpe him to his sight he replyed I am contentedly blinde that I may not see such a Tyrant as thou art Anger alone were it alone in them is certainly a kinde of bâ—senesse and infirmity as well appeares in the weakenesse of those Subjects in whom it raigneth as Children Women Old folkes Sicke folkes yea a â—oare disease of the minde Socrates bidding good speed to a dogged fellow who in requitall of his kinde salutation returned him a base answer the rest of his Company rayling on the fellow were reprehended by Socrates in this manner If any one quoth he should passe by us diseased in his body or distracted in his minde should we therefore he angry or had we not more cause to bee filled with joy and thankefulnesse that wee our selves are in better case What need we returne rayling for rayling All the harme that a common Slanderer can doe us with his foule mouth is to shame himselfe For his words are like dust that men throw against the winde which flyes backe into the throwers face and makes him blinde for as the blasphemer wounds himselfe by wounding Christ so the rayler shames himselfe when he thinkes to shame another Neither have they power to hurt us strong malice in a weake breast is but like a heavy house built upon slender crutches True they conceit of their slanders as the Pope of his censures who if he put a Traytor into the Rubricke he is presently a Saint in heaven if he curse or excommunicate a Christian he must needs be inroled in hell but we know their words meere Idols which as the Apostle witnesseth are nothing in the world and therefore trouble not thy selfe about them What need had David to loade himselfe with an unnessary weapon one sword can serve both his enemy and him Goliahs owne weapon shall serve to behead the Master so this mans owne tongue shall serve to accuse himselfe and acquit thee Yea as David had Goliah to beare his sword for him so thy very enemy shall carry for thee both sword and shield even sufficient for defence as well as for offence Wherefore in these cases it hath beene usuall for Gods people to behave themselves like dead Images which
to fly for his life first to Samuel where Saul pursueth him then to Jonathan where his griefe is doubled than to Abimâ—lech where is Doeg to betray him after that hee flyeth to Achish King of Gath where being discovered he is in greatest feare of all lest the King should take away his life and lastly when he returnes to his owne Ziklag he findes it smitten and burnt with fire and his Wives taken prisoners and in the midst of all his grief when he had wept untill he could weepe no more the people being vexed intend to stone him so that as he had long before complained there was but a step betweene him and death but marke the issue though his heart were now not onely brim-full but ran over with griefe yet within two dayes the Crowne of Israel is brought unto him and he is annointed King 2 Sam. 1. and for the present he was able to comfort himselfe in the Lord his God 1 Sam. 30. 6. Yea afterâ—his when by that foule sinne of Adultery and Murther hee had brought more enemies about his eares God and Men and 〈…〉 ils having once repented his fault he was able to say with confidence O God thou hast shewed me great troubles and adversities but thou wilt take me up from the depth of the earth and increase my honour Psalme 71. 20. 21. He knew well enough that it is Gods use to bring comfort out of sorrow as he brought water out of the Rocke and that cherishing was wont to follow stripes And indeed how oft hath a Tragick entrance had a happy end Like that we read of Michael who was condemned to death by the Emperour Leo upon a false accusation but before the execution the Emperour dyed and Michael was chosen in his stead And of Mordecay who being in the forenoone appointed to the Gibbet was in the afternoone advanced next of all to the Throne And Queene Elizabeth of blessed memory who Raigned at the same time that she expected to suffer and was Crowâ—ed when shee looked to be beheaded God loves to doe by his Children as Joseph did by his Father first we must have our beloved Joseph a long time detained from us then hee robbes us of Simeon after that sends for our best beloved Benjamin and makes us beleeve he will rob us of all our Children at once all the things that are deare to us But why is it even that when we thinke to have lost all he might returne himselfe and all againe with the greater interest of joy and felicity The LORD saith Hannah killeth and maketh alive first killeth and then maketh alive bringeth downe to the grave and raiseth up the Lord maketh poore and maketh rich bringeth low and exalteth he raiseth the poore out of the dust and lifteth up the begger from the Dunghill to set them among Princes and to make them inherite the seate of glory 1 Sam. 2. 6 7 8. And why all this but that in his owne might no man might be strong Verse 9. That which Plutarch reports of Dionysius how hee tooke away from one of his Nobles almost his whole estate and seeing him neverthelesse continue as jocund and well contented as ever hee gave him that againe and as much more is a common thing with the Lord and thousands can witnesse that though they went weeping under the burâ—hen when they first carried the prceious seed of Repentance yet they still returned with joy and brought their sheaves with them Psalme 126. 5 6. Objection But thou thinkest thou shalt not hold ouâ— if God should long delay thee Answer If he dâ—lay thee never so long he will be sure to support thee as long 1 Cor. 10. 13. which is much at one upon the matter If hee suffer thee to be sorely tempâ—ed hee will not suffer thee to bee tempted above thy strength 2 Cor. 4. 8. 9. 16. His grace shall bee sufficient for thee at the least 2 Cor. 12. 9. Phil. 1. 29. which was Pauls answer and it may suffice all suitors the measure of our patience shall bee proportionable to our suffering and our strength equalled to our Temptations 1 Cor. 10. 13. Now if God doe either take away our appetite or give us meate it is enough True a Ship of never so great a burthen may bee overladen till it sinke again or if we shall weare away all the steele with whetting the Toole is left unprofitable But my thoughts saith God are not as your thoughts nor my wayes as your wayes Isaiah 55. 8. God is nâ— Tyrant to asflict thee unmeasurably neither will he draw a sword to kill Flyes or call for Scorpions when a Rod is too much Hee that made the vessell knowes her burthen and how to ballast her yea hee that made all things very good cannot but doe all things very well Indeed God seemeth to wrestle with us as he did with Jacob but he supplyes us with hidden strength at length to get the better And grace to stand in affliction and to gaine by it is better then freedome or deliverance The Bush which was a Type of the Church consumed not all the while it burned with fire because God was in the middest of it The Ship at Anchor is shrewdly tossed to and fro but cannot be carried away either by waves winde or weather Sinne Satan and the world may disturbe us but they can never destroy us Our head Christ being above we cannot be drowned There can bee no disjunction unlesse wee could be pluckt from his armes that is almighty for our life is bid with Christ in God Colos. 3. 3. Hee doth not trust us with our owne soules life but hides it in his Sonne Jesus because if it were in our owne hands we should easily be tempted to sell it as Adam did for an Apple and Esaâ— for a messe of Pâ—â—tâ—ge whereas now we are safe for to pluck us out of his hands that is almighty requires an adversary stronger then himselfe Neither wants he care he that numbers our very haires what account doth he make of our soules Nor love for if he hath bought us with his bloud and given us himselfe will he deny us any thing that is good for us Wherefore sileâ—ce your Reason and exalt your Faith how pressing or peircing soever your sufferings be which puls off the vizard from his face and sees a loving heart under contrary appearances Trust the mercy of God which is of infinite perfection and the merits of Christ which are of perfect satisfaction and then hope will beare up thy heavy heart as bladders doe an unskilfull swimmer Otherwise if thou shalt walke by sence and not by saith 2 Cor. 5. 7. feare will no lesse multiply â—oils then faith would diminish them and thou shalt resemble Bucâ—phalus who was not afraid of his burthen the shadow onely frighted him Section 4. Objection Although Christ in the Gospell hath made many large and pretious promises yet there are none so generall which are not
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
were ill for the best of us if we were permitted to be our owne choosers Let Peter have his desire and his Master shall not dye so Peter himselfe and the whole world had beene lost in unfit supplications we are most heard when we are repelled our God oftentimes doth answer our prayers with mercifull denyals and most blesseth us in crossing our desires We may aske either bad things to a good purpose or good things to a bad purpose or good things to a good purpose but in an ill season Now if wee aske what is either unsit to receive or unlawfull to beg it is a great favour of our God to be denyed granting is not alwayes the effect of love if so then had Paul beene lesse loved then Satan Satan beg'd but once and had his prâ—yer granted conceâ—ning Job S. Paul beg'd thrice that he might not be bufferted yet was dâ—nyed Satan beg'd his shame who envied his successe Saint Paul that freedome from temptation which would have beene woâ—se had then wanted yea if granting were alwayes an effect of love then was our â—â—â—ssed Saviour lesse loved than Satan for the Lord would not let the Cup of his passion passe from him upon his earnest prayer which he made as he was Man But you must know that denyals in some cases are better than grants the Lord will not take away the body of sinne from us upon our earnest prayers yet he granteth us that which is equivalent viz. Grace to subdue our corruptions and withall takes away the occasion of pride which is better for certainly he is more supported of God that hath grace given him to conquer a temptation as had the Martyrs in bâ—ing able to suffer those tortures than another who is excused to fight Againe we must not measure Gods hearing of our suit by his present answer or his present answer by our owne sense touching the first Zachary a long time failed of a Sonne for all his Prayer but when he had even forgot that Prayer he had a Sonne the Angell brings him good newes Luke 1. 13. Thy prayer is heard When did he make this Prayer Not lately for then he was growne old and had given over all hope of a childe so that his request was past over many yeares and no answer given The like example we have in Hâ—nnah who powring out her soule before the Lord in the trouble of her spirit God did not immediately tell her by râ—velation that she should conceive a Sonne but he gave her for the present faith which did worke in her jâ—y and peace of conscience for saith the text she looked no more sad and when she had waited his leisure a certaine time The Lord remembred her with a Sonne 1 Sam. 1. There is nothing betweene God and thee but time prescribe not his wisedome hâ—sten nâ—t his mercy his grace is enough for you nâ—w his glory shall be more than enough hereafter Tarry a little the Lords leisure deliverance will come peace will come joy will come thy teares are reserved tâ—ine hunger shall be satiâ—fied thy sorrow shall be comforted In the meane while to be patient in misery makes misery no misery while we consider that when a little brunt is once past troubles will cease but joyes shall never cease Wherefore let us never give over but in our thoughts knit the beginning progresse and end together and then shall we see our selves in Heaven out of the reach of all our enemies 2. To prove that we are not to judge of GODS answering our prayers by our owne sense I need but to instance the Woman of Canaan as what can speed well if the prayer of saith from the knees of humility succeed not and yet behold the further she goes the worse she fares her discouragement is doubled with her suite it is not good saith our Saviour to take the Childrens bread and cast it to dogges here was cold comfort yet stay but a while he cleares up his browes and speaks to her so comfortably that 't were able to secure any heart to dispell any seares O Saviour how different are thy wayes from ours when even thy severity argues savour The tryâ—ll had not beene so sharpe if thou hadst not found the faith so strong if thou hadst not meant the issue so happy it is no unusuall thing for kindnesse to looke sternly for the time that it may indeare it selfe more when it lists to be discovered It was cold comfort that the Câ—iple heard from Peter and Jâ—hn when he begg'd of them an almes Silver and Gold have I none but the next clause Rise up and walke made amends for all O God we may not alwaies measure thy meaning by thy semblance sometimes what thou most intendest thou shewest least in our afflictions thou turn'st thy backe upon us and hidest thy face from us when thou most mindest our distresses So Jonathan shot the arrowes beyond David when he meant them to him So Joseph calls for Beâ—jamin into bands when his heart was bound to him in the strongest affection so the tender mother makes as if she would give away her crying Childe whom she hugges so much closer in her bosome If thou passe by us whiles we are strugling with the tempest we know it is not for want of mercy thou canst not neglect us Oh let not us distrust thee if thou commest it is to relieve us if thou stayest it is to try us howsoever thy purpose is to save us Surely God will worke alone and man must not be of his councell Wherefore many times he deales with wicked men as Eutrapllus sometimes did with his Subjects who when he was minded to do a poor man a mischief would give him abundance of wealth whereas contrarily his Children s 〈…〉 de themselves crost with a blessing As when Isibel Queene of England was to re-passe from Zealand into her owne Kingdome with an Army in favour of her Son against her Husband had utterly beene cast away had she come unto the Port intended being there expected by her enemies but providence against her will brought her to another place where shee sasely landed Yea this I have seene two men striving for the way one receiving a switch over the face drawes his Rapier to kill the other but by a providence in making the offer his sadle swayed to the horse belly whereby in all likelihood the one was saved from killing the other from hanging for before he could make after him he was rid a mile And have not some been detained by a violent storme from comming home whereby they have beene exempt from feeling the dâ—wnefall of their house Sure I am the letting fall of my Glove in the darke once proved a meanes of saving me from drowning while another stepping before me found the danger to his cost And indeed how infinitely should wee intangle our selves if wee could sit downe and obtaine our wishes do we not often wish that which we after see
in zeale we be not bitter instruct us by thy woâ—d direct us by thy Spirit mollifie us by thy grace humble us by thy corrections wâ—â— us by thy benefits reconcile our nature to thy will and teach us so to make profit of every thing that we may sée thée in all things and all things in thee And as we are â—uiters unto thy Maâ—esty for these thy blessings spirituall so likewise we humbly beg at thy mercifull hands all necessaries appertaining to our temporall welfare beseeching thee to blesse us in our persons with health strength and liberty in our estates with sufficiency and the right use of it considering that if wee spend what wee have 〈◊〉 our owne lusts we may aske but we shall not receive in our good names with an unreproveable report and so blesse and sanctifie unto us all the things of this life that they may be furtherances of us in the way to a better And now O Lord since thou hast safely brought us to the beginning of this day we beseech thée to defend and direct us in the same and as thou hast blest us in our lying downe and in our rising up so protect and prosper us in our going forth and in our comming home shield and deliver us from the snares of the Hunter who lyeth in waite for our soules and is continually labouring our everlasting destruction And no lesse arme us against the allurements of the world wherein wee shall méet with many provocations and temptations and that we may not lead our selves nor be led into temptation give us wisedome to beware of men even of associating our selves with the vitious like Ioseph leâ—t otherwise with David we be drawne to dissemble or with Peter to deny thee for sinne is of a catching and infectioâ—s quality and our corrupt hearts are like tinder which will kindle with the least sparke especially O Lord kéepe us from yéelding to their solicitations or following their customes of drinking swearing sâ—andering and making the worst construction of things of mocking and scoffing aâ— religion or the religious let not custome and example any whit prevayle with us without or against thy written word lest we misse of the narrow way which alone leadesh unto life onely give us wisedome and grace to looke upon thy Sons whole life and see how he would speake and doe before we speake or doe any thing and then having thy word for our warrant and thy glory for our ayme let no ceusures nor â—â—owtes of any discourage us And seeing that it is in vaine for us to labour except thy blessing goe along with it neither can our endeavours succeed well except thou prosper them blesse every one of us in our severall places and callings and so direct us in all we shall take in hand that whatsoeâ—er we doe may tend to thy glory the 〈◊〉 of others and 〈◊〉 comfort of our owne soules when wee shall come to make our finall account unto thee for them And in these our prayers we are not mindefull of our selves alone but forasmuch as then hast commanded us to pray one for another as being the members of one and the same mysticall body wee beseech thee to blessâ— thy whole Church Vniversall wheresoever dispersed and howsoever distressed or despised farre and wide over thâ— face of the whole earth and vouchsafe unto thy Gospell such a free and effectuall passage that it may sound throughout all Nations Yea we humbly pray thee let it convert and reclaime the Turkes sewes Infidels Indians Atheists Epicures Heretickes and Schismaticks Prevent all plots and projects against the Kingdome of thy Christ let thy Word and Spirit alone beare rule in all places Extend thy tender mercy O Lord to all Protestants beyond the Seas to all Christians under the Turkes or other Infidels strengthen all such as suffer for thy cause and let thy presence with them counterpoyse whatsoever is laid upon them and inable them to continue constant in thy faith and truth to the end More particularly be good unto that part of thy Church planted here amongst us in this sinfull Land which is even sicke with long peace and prosperity and indue us with thy grace as thou hast already with other blessings that they may not rise up hereafter in judgment against us In a more speciall manner be propitious to thy Servant Charles our gratious King Governour to his Royall Consort to the Noble Prince Charles and the reâ—t of that Royall Race together with the Nobility Gentry and Communalty Blesse the Tribe of Levi all Ministers of thy Word and Sacraments let their lippes O God preserve knowledge and their lives righteousnesse and forever blesse thou their labours increase the number of those that are faithfull and painfull and reforme or remove such as are either scandalous oâ— idle and for a constant and continuall supply of their mortality blesse all Schooles of learning and good literature especially the Vniversities Remember in much mâ—râ—y all that are afflicted whether in body or in minde or in both whether in conscience groaning under sinne or for a good conscience because they will not sinne and as thou makest them examples to us so teach us to take example by them and learne wisedome by thy hand upon them And as we pray unto thee so we desire also to prayse thee rendring unto thy Maâ—esty upon the bended knees of our hearts all possible laud and thankesgiving for all thy mercies and â—aâ—ours spirituall and corporall temporall and eternall for that thou hast freely elected â—s to salvation from all eternity when thou hast passed by many millions of others both Men and Angels whereas we deserved to perish no lesse then they and thou mightest â—â—stly have chosen them and leâ—t us for that thou hast created â—s Men and not Beasts in England not in Aethiopia or any other savage Nation in this cleare and bright time of the Gospell not in the darkenesse of Paganisme or Popery For thine unexpressible loâ—e in redeeming us out of Hell and from those unsufferable and endlesse forments by the pretious bloud of thy deare Sonne who spared not himselfe that thou mightest spare us For calling us home to thee by the Ministry of thy Word and the worke of thy good Spirit For the long continuance of thy Gospell with us the best of blessings For sparing us so long and giving us so large a time of repentance For iustifying and in some measure sanctifying us and giving us ground for assured hope of being glorifyed in thy heavenly Kingdome For preserving us from so infinite many perils and dangers which might easily have befalne us eâ—ery day to the taking away of either our estates our limbes or our lives For so plentifully and graciously blessing us all our life long with many and manifold good things both for necessity and delight For peace of conscience and content of minde For our health wealth limbes senses foode rayment liberty prosperity For thy great mercy