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
wants are so And be sure to aske good things to a good end and then if we aske thus according to Gods will in Christs name we know that he will heare us and grant whatsoever petitious we have desired 1 John 5. 14 15. CHAP. VII That it weanes them from the love of the world 4. FOurthly our sufferings weane us from the love of the world yea make us loath and contemne it and contrary wise fix upon Heaven with a desire to be dissolved S. Peter at Christs transfiguration enjoying but a glimpse of happinesse here was so ravished and transported with the love of his present estate that hee breakes out into these words Master it is good for us to bee here hee would faine have made it his dwelling place and being loath to depart Christ must make three Tabernacles Mat. 17. 4. The love of this world so makes us forget the world to come that like the Israelites we desire rather to live in the troubles of Aegypt then in the land of promise Whereas S. Paul having spoken of his bends in Christ and of the spirituall combate concludeth I desire to be dissolved and to be with Christ which is best of all Phil. 1. 22 23. Yea it transported him to heaven before hee came thither as Mary was not where shee was but where her desire was and that was with Christ. Prosperity makes us drunke with the love of the world like the Gadereans who preferred their swine before their soules or him in the parable that would goe to see his farme and lose heaven or the Rich glutton who never thought of heaven till he was in hell and thousands more who if they have but something to leave behinde them 't is no matter whether they have any thing to carry with them But as sleep composeth drunkennes so the crosse will bring a man to himselfe againe for when the staffe we so nourish to bare us becomâ— a cudgell to beat us when we finde the world to serve us as the Jewes did Christ carry us up to the top of the hill and then strive to throw us downe headlong Luke 4. 29. When the minde is so invested with cares molested with griefe vexed with paine that which way soever we cast our eyes wee finde cause of complaint wee more loath the world then ever we loved it as Amnon did his sister Tamor yea when life which is held a friend becomes an enemy then death which is an enemy becomes a friend and is so accounted as who having cast Ankor in a safe Road would againe wish himselfe in the stormes of a troublesome Sea Yea in case wee have made some progresse in Religion and found a good conscience sprinkled with the bloud of Christ the marrow of all comforts and resolved with Joseph to forsake our Coate rather than our Faith yet if the world but make new offers of preferment or some large improvement of profits and pleasures we begin to drawback or at least we know not whether to chuse like a horse that would and yet would not leap a ditch And after a little conflict having halfe yeelded to forsake that with joy which cannot be kept but with danger we resolve thus The same God which hath made my crosses cheerefull can aswell make my prosperity conscionable Why then should I refuse so faire an offer but alas having made our obayce it is not long ere these pleasures and honours these â—icbes and abundance prove as thornes to choake the good seed of Gods word formerly sowâ—e in our hearts as it is Math. 13. 22. For prosperity to Religion is as the Ivy to the Oake it quickly eates out the heart of it yea as the Misselto and Ivy sucking by their straight embraces the very sap that onely giveth vigetation from the rootes of the Oake and Hawthorne will stourish when the Trees wither so in this case the corrâ—ption of the good is alwayes the generation of the evill and so on the contrary crosses in the estate diseases of the body malladies of the minde are the medsons of the soule the impayring of the one is the repayring of the other When no man would harbour that unthrift Son in the Gospell hee turned back againe to his Father but never before Lais of Corinth while she was young doated upon her glasse but when she grew old and withered shee loathed it as much which made her give it up to Venus When Satan is let loose upon us to shew us our sinnes and the danger wee are in then farewell profit farwell pleasure treasure and all rather than I will endure such a racke such a hell in my conscience Whereas if wee should onely heare of misery or reade what is threatned in the word though it might a little fright us it would never mend us Birdes are frighted at first with the husbandmans scar-crowes but after a while observing that they stir not are bold to sit upon them and defile them Thus as harmonious sounds are advanced by a silent darkenesse so are the glad tydings of salvation The Gospell never sounds so sweet as in the night of persecution or of our private affliction When Virtue came downe from heaven as the Poets faigne rich men spurned at her wicked men abhorred her Courtyors scoft at her Citizens hated her and being thrust out of doores in every place she came at last to her sisters poverty and affliction and of them found entertainment When it ceased to bee with Sarah after the manner of the world shee conceived Isaac so when it ceaseth to be with us after the manner of the worlds favorites we conceive holy desires quietnesse and tranquillity of minde with such like spirituall contentments Yea we make faith our onely option whereas before we kept open house for all vices as the States are said to keepe open house for all Religions or if not it fares with piety as with holy water every one praiseth it and thinkes it hath some rare vertue in it but offer to sprinkle them with the â—â—me they shut their eyes and turne away their faces and no marvell for wee never taste this manna from heaven untill we leave the leaven of this Aegypt Now better the body or estate perish than the soule though wee are too sensuall to consent unto it Plus pastor in vulnere gregis sui vulneratur The losse of a gracelesse childe cannot but greive the father though the father himselfe were in danger of mischiefe by that childe as David mourned for Absolom that would have cut his throat True prosperity is hearty meat but not digestible by a weake stomack strong wine but naught for a weake braine The prosperity of fooles destroyeth them Prov. 1. 32. So that all temporall blessings are as they hit but if the minde doe not answer they were better mist. The more any man hath the more cause he hath to pray Lord leade us not into temptation for wee cannot so heartily thinke of our home
he withdrawes the pleasure of the flesh gives delight to the soule crossing us in our wils that he may advance our benefit The Man sicke of a burning feaver cries to his Physitian for drinke he pities him but does not satisfie him he gives him proper physicke but not drinke A man is sick of a Plurisie the Physitian lets him blood he is content with it the arme shall smart to ease the heart The covetous man hath a plurisie of riches God lets him blood by poverty let him be patient it is a course to save his soule But we are so sensuall that no reason can prevaile Wee are sorry to lose the proper cause of our sorrow we are like whiâ—ing Children that will not stay untill their milke be cold but must have it though they be scalded with it Yea it fares with many as with the mother of Nero let them be damd so they may be dubd But our heavenly Father will doe us good though we desire the contrary Wherefore if he scourge us any way so we bleed not or till we bleed so we faint not or till we even faint so we perish not let us be comforted for if the Lord prune his Vine he meanes not to root it up if he minister physicke to our soules it is because hee would not have us dye in our sinnes all is for salvation What if Nâ—ah were pent up in the Arke so long as he was safe in it what if it were his prison so long as it was his Fort also against the waters I might illustrate the point and make it plaine by sundry and divers comparisons We know one naile drives out another one heat another one cold another yea out of admirable experience I can witnesse it that for most constitutions there is not such a remedy for a Cold in the head or extreame tendernesse as a frequent bathing it especially the temples in cold water I can justly say I am twenty yeares the younger for it Yea one sorrow drives out another one passion another one rumour is expelled by another and though for the most part contraries are cured by contraries yet not seldome will Physitians stop a Lask with a Purge they will bleed a Patient in the Arme. to stop a worse bleeding at Nose Againe in some Patients they will procure a gentle Ague that they may cure him of a more dangerous disease Even so deales God with us he often punisheth the worser part of man saith Saint Hierome That is the body state or name that the better part to wit the soule may be saved in the day of judgement Neither are chastisements any whit lesse necessary for the soule than medicines are for the body many a man had been undonâ— by prosperity if they had not been undone by adversity they had perished in their soules if they had not perished in their bodyes estates or good names It is probable Naamans soule had never been cleansed if his body had not beene leaprous but his leaprous flesh brought him to a white and cleane spirit and though affliction be hard of digestion to the naturall man yet the sheepe of Christ know that to feed upon this salt March is the onely preservative against the Rot the experienced Christian knowes that it is good for the soule that the body is sometime sick and therefore to have his inward man cured hee is content his outward man should bee diseased and cares not so the sinnes of his soule may be lessened though the soares of his flesh be increased It is better saith Saint Hierome to have a sick stomack than a grieved mind Yea hee desires with Saint Austin that God will send him any plague rather than the plague of the heart And why is it not so with thee I hope thou desirest thy soules safety above all and thou knowest the stomack that is purged must be content to part with some good nourishment that it may deliver it selfe of more evill humours Of what kinde soever thy sufferings bee it is doubtlesse the fittest for thy soules recovery or else God the onely wise Physitian would not appoint it Now who would not be willing to bleed when by that meanes an inveterate sicknesse may be prevented Yea it is a happy blood-letting which saves the life which makes Saint Austin say unto God Let my body be crucified or burnt or doe with it what thou wilt so thou save my soule And another let me swimme a River of boyling brimstone to live eternally â—appy rather than dwell in a Paradise of pleasure to bee damned after death CHAP. XI That it makes them humble 8. EIghtly that â—e may have an humble conceit of our selves and wholly depend upon God We received the sentence of death in our selves saith the Apostle because we should not trust in our selves but in God who raiseth us up from the dead 2 Cor. 1. 9. When Babes are afraid they cast themselves into the armes and bosome of their mother A Hen leading her Chickens into the Sunne they fall a playing with the dust she may clock them to her long enough they will not come But when they see the Kite then they come without calling And so it fares with Gods Children till affliction come The Prodigall never thought of his Father till hee wanted huskes the Peroniâ— never made out to Christ till all her money was gone The Widow that is left alone trusteth in God saith the Apostle 1 Tim. 5. 5. who while she had an husbaâ—d leaned too much upon him The poore man depends not upon the reliefe of others untill hee â—inds nothing at home Till our meanes is spent wee are apt to trust in uncertaine riches but after in the name of the Lord Zeph. 3. 12. Asa bore himselfe bold upon his forces as being five hundred and fourescore thousand strong till hee was overmatcht with an Army of a thousand thousand Ethiopians this made him cry helpe us O Lord our God for we rest on thee 2 Chron. 14. God crosseth many times our likelyest projects and makes the sinâ—ws of the Arme of flesh to crack that being unbottomed of the creature wee may trust in the living God who giveth us richly all things to enjoy 1 Tim. 6. 17. The people of Layish because they wanted nothing would have businesse with no man Judg. 18. 7. Where is no want is much wantonnesse and to be rich in temporals hastens poverty in spirituals The Moone is never eclipsed but in the full but the fuller she is still the more remote from the Sunne I thought in my prosperity saith David I shall never be moved But thou didst hide thy face and I was troubled Then turned I unto thee c. Psal. 30. 6 7 8. It is high time to humble them that doe not find themselves to stand in need of God When a stubborne Delinquent being committed was no whit mollified with his durance but grew more perverse than he was before one of the Senators said to
hath chosen us If a Convert comes home the Angels welcome him with Songs the Devils follow him with uproare and fury his old acquaintance with scornes and obloquie for they thinke it quarrell enough that we will no longer runne with them to the same excesse of riot 1 Peter 4. 4. That we will no longer continue miserable with them they envy to see themselves casheired as persons infected with the plague will scoffe at such of their acquaintance as refuse to consort with them as they have done formerly It is not enough for them to be bad themselves except they raile at and persecute the good He that hath no grace himselfe is vexed to see it in another godly men are thornes in wicked mens eyes as Job was in the Devils because they are good or because they are deerly beloved of God If a mans person and wayes please God the World wil be displeased with both If God be a mans friend that will be his enemy If they exercise their malice it is where he shewes mercy and indeed he refuseth to be an Abel whom the malice of Caine doth not exercise as Gregory speaks for it is an everlasting rule of the Apostles He that is borne after the flesh will persecute him that is borne after the Spirit Gal. 4. 29. not because he is evill but because he is so much better than himselfe 1 John 3. 12. Because his life is not like other mens his wayes are of another fashion Wisd. 2. 15. I have also shewed the Originall continuance properties causes ends and what will be the issue of this enmity and therein made it plaine that as for the present they suite like the Harpe and the Harrow agree like two poysons in one stomack the one being ever sick of the other so to reconcile them together were to reconcile Fire and Water the Wolfe and the Lambe the Winds and the Sea together yea that once to expect it were an effâ—ct of frenzie not of hope It remaines in the last place that I declare the Reasons why God permits his dearest children so to be afflicted Reasons why The godly are so patient in their sufferings With other Grounds of comfort and Uses and first of the first The Reasons why God suffers the same are chiefly sixteene all tending to his glory and their spirituall and everlasting good benefit and advantage for the malignity of envie if it be well answered is made the evill cause of a good effect to us God and our soules are made gainers by anothers sin The Reasons and Ends which tend to Gods glory are three 1 It makes for the glory of his Power 2 It makes for the glory of his Wisedome 3 It makes much for his glory when those graces which he hath bestowed upon his children doe the more shine through imployment 1. It maketh for the glory of his Power Moses having declared in what manner the Lord permitted Pharaoh to oppresse the children of Israel more and more still hardning his heart shewes the reason of it in these words That I may multiply my miracles and wonders in the Land of Aegypt That I may lay my hand upon Pharaoh and bring out mine Armies even my people by great judgements that my power may bee knowne and that I may declare my Name throughout all the World Exod. 7. 3 4. 9. 16. When that multitude of Amonites and Moabites came to war against Jehâ—saphat and the Children of Israel intending to cast them out of the Lords inheritance and utterly destroy them to the dishonour of God the Lord by delivering them from that sore affliction gained to himselfe such honour and glory That as the Text saith the feare of God was upon all the Kingdomes of the Earth when they heard that the Lord had fought so against the enemies of Israel 2 Chron. 20. 29. The judgement was upon some the feare came upon all it was but a few mens lesse but it was all mens warning 1 Cor. 10. 11. When the Lord brought againe the Captivity of Sion saith the Psalmist Then said they among the Heathen the Lord hath done great things for them Psal. 126. 1. 2. God provides on purpose mighty adversaries for his Church that their humiliation may be the greater in sustaining and his glory may be greater in deliverance yea though there be Legious of devils and every one stronger than many Legions of men and more malicious than strong yet Christs little Flocâ— lives and prospers and makes not this exceedingly for our Makers for our Gardians glory Gods power is best made known in our weakens 2 Cor. 12. 9. And our deliverance is so much the more wondered at by how much the lesse it was expected Impossibilities are the best advancers of Gods glory who not seldome hangs the greatest weights upon the smallest wâ—ars as he doth those bottles of He â—ven being of infinite weight and magnitude in the â—of 〈…〉 where no man can make a feather hang and the massie substance of the whole Earth and Sea upon nothing Job 26. 7. 8. Yea the whole frame of the He â—vens have no other Columns or Supporters to leane upon then his mighty and powerfull word Gen. 1. 6 7 8. For what we leâ—st beleeve can be done we most admire being done the lesser the meanes and the greater the opposition the more is the glory of him who by little meanes doth overcome a great opposition yea it is greater glory to God to turne evils into good by over-mastering them then wholly to take them away Now if thy very enemies thus honour thee how should thy friends bought with thy precious blood glorifie thee But the sweetest of honey lieth in the bottome I passe therefore from the first to the second Reason CHAP. II. That it makes for the glory of his Wisedome 2. SEcondly it maketh for the glory of his marvellons and singular wisâ—dome when he turneth the malice of his enemies to the advantage of his Church I would saith Paul yee understood brethren that the things which have come unto me are turned rather to the furthering of the Gospell So that my bonds in Christ are famous throughout all the ' judgement-Hall and in all other places Insomuch that many of the brethren in the Lord are imboldned through my bonds and dare more frankly speake the word Phil. 1. 12 13 14. The Apostles imprisonment was not the Gospels restraint but inlargement In all other cases a gentle resistance heightens the desire of the seeker in this the strength of opposition meeting with as strong a faith hath the same effect Againe how admirably did the Lord turne the malice of Josephs brethren when they sold him into Aegypt And that devillish plot of Hamm against Mordecay and his people to the good of his Church in generall and of Joseph and Mordecay in particular Gen. 45. 8. 11. Hester 9. 1 2 3. Their plots to overthrow Joseph and Mordecay wereturned by a Divine Providence to the onely
saith Saint Hierom in the like case by our sinnes are these Infidels made strong and therefore a meane to lessen our punishments is to lessen our sinnes yea even Achior a very Ammonite could say thus to Holefâ—rnes Enquire if this people have offended their God otherwise all our warring will come to nothing And it is very rare in this case if there be not some Achan in the Army some Sheba in the towne some Jonas in the Ship some distemper in the soule disorder in the life that God would have removed and remedied as for instance Jonas how came he into the Whales belly was it not his owne undutifulnesse David whence came all his troubles by Absalom Ammon Adoniah was it not his fondnesse and indulgence aâ—d so of Ely Jacob what might hee thanke for all his afflictions whereof God gave him not a draught but made him a diet drinke so that hee had scarce a merry day for one trouble or another whom had he to thanke for it did he not thrust his owne feet into the stocks by that threefold lye of his uttered in a breath to get the blessing Wherefore if thou lovest thine owne ease deale freely and ingenuously with God and thine owne soule for sinne and punishment are inseparable companions and goe tyed together with chaines of Adamant as the Poet speakes like individuall twins they are borne together live together are attended one by the other as the body by the shadow where sinne is in the Saddle there punishment is on the Crupper whence it is that the Hebrewes have but one and the same word for them both Ob But thou hast repented and râ—solvest to bee reformed An Many in time of distresse have strong resolutions and promise faire even a Candle as bigge as a Mast but trouble being over one of ten in the pound were well which proves they never truly repented Yea in stead of being better they grow worse like one that fals into a relapse from an Agâ—e to a burning feaver which peradventure would be thy case if God should now release the at least thou mayst feare it for to seeke unto God onely in affliction is suspitious and such seekers commonly are rejected with scorne Proverbs 1. 24. to 33. Indeed if thou shalt persevere when thou art released in doing that which now thou purposest it is an infallable signe thy repentance is sound Otherwise not CHAP. V. That it serves to worke in us amendment of life 2. SEcondly the malice of our enemies serves to worke in us amendment of life Every Affliction sanctified rubs off some rust melts off some drosse straines out some corruption c. which done we rise out of trouble as Christ rose out of the grave for when the gold is fined the fire shall hold it no longer The outward cold of affliction doth greatly increase the inward beate and fervor of the Graces of God in us Indeed no Chastisement saith the Author to the Hebrewes for the present seemes to bee joyous but grievous But afterwards it bringeth the quiet fruit of righteousnesse to them that are thereby exercised Heb. 12. 11. We are dunged with reproaches that we may prove a richer soyle for grace as Nazianzen speakes alluding to the parable of the Figtree God beates us that he may better us he hedgeth us about with thornes that he may keepe us within compasse least wee breake over into Satans pastures which indeede will fat us but to the slaughter Yea he pricks us with Goades that he may let out our ill humours and happy thornes or Landsets of tribulation are those which open a veyne for sin to gush out at God strips the body of pleasures to cloath the soule with righteousnesse and oâ—tentimes strengthens our state of grace by impoverishing our temporall estate for commonly the more Prosperity the lesse Piety The poore saith Christ receive the Gospell though the rich are more bound It was an observation of Tacitus that raising of the fortune did rarely mend the disposition onely Vespasâ—an was changed into the better yea if it makes us not worse it is a wonder Evagrius gives it as a high praise of the Emperour Mauritious that in the height of all his Majesty he retained his ancient Piety We serve God as our servants serve us of which many have too good cloathes others too much wages or are too fine fed to doe worke as esops Hen being over fed was 〈◊〉 fat to lay or perhaps too many under them as a Gentleman having but one servant thought him over burdned with worke and therefore tooke another to helpe him but having two one of them so trusted to the others observance that oft-times they were both missing and the worke not done then he chose a third but was worse served then than before whereupon he told his friend when I had one servant I had a servant when I had two I had but halfe of one now I have three I have never an one Few men can disgest great felicity Many a man hath been a looser by his gaines and found that that which multeplyed his outward estate hath abated his inward and so on the contrary David was never so tender as when hee was hunted like a Partridge 1 Sam. 26. 20. Jonah was at best in the Whales belly Stevens face never shone so faire as when he stood before the Counsell Acts 6. 15. Whilst the Romans had warres with Carthage and enemies in Affricke they knew not what â—ices meant in Rome Now if the winter of the one is found to bee the spring of the other and the corruption of prosperity the generation of piety who will esteeme those things good which make us worse or that evill which brings such gaine and sweetnesse Before I was afflicted saith David I went astray but now doe I keepe thy Commandements Psal. 119. 67. These evilâ— doe presse us but it is to God and to holinesse Yea how much lower our afflictions weigh us downe on Earth so much the more earnestly our affections mount up to Heaven An Egg will swim in salt water but sink in fresh so we King David among so many publick and private calamities and dysasters kept his head above water and stood upright in his heart to God but King Salomon his Sonne even sunke in the midst of delights and pleasures Too much ranknesse layeth the Corne and Trees over-laden with Fruit are their owne ruine Happy was hee John 9. in being borne blinde whose gaine of bodily sight made way for the spirituall who of a Patient became an Advocate for his Savieur who lost a Synagogâ—e and found Heaven who by being abandoned of sinners was received of the Lord of glory God rarely deprives a man of one faculty but he more then supplies in another The defect of corporall sight hath not seldome mended the memory for what is taken from one Sense is divided amongst the rest When Zachary was dumbe John Baptist the voice was a breeding Hannibal had
of Israel Judg. 3. 9 15. Elisha 2 Kings 6. 18. Hezekiah 2 Kings 19. 15 16. Stephen Acts 7. 59 60. And lastly in Jehosâ—phat who being told that there was a great multitude comming against him from beyond the Sea out of Aram it followes That Jehosaphat feared and set himselfe to seeke the Lord and proclaimed a fast throughout all Judah Yea they came out of all parts and joyned with him to enquire of the Lord 2 Chro. 20. 3 4 13. Neither doth it make us alone which suffer earnest in prayer but it makes others also labour in prayer to God for us 2 Cor. 1. 10 11. Acts 12. 5 12. As what true members participate not some way of the bodyes smart It is onely a Nero can sit and sing whiles Rome burnes whence we are taught to pray in the plurall number Our Father and certainely he cannot pray or be heard for himselfe that is no mans friend but his owne No prayer without faith no faith without Charity no Charity without mutuall intercession But I proceed Crosses are the files and whetstones that set an edge on our Devotions without which they grow dull and ineffectuall Ionah sleepes in the Shippe but prayes hard in the Whales belly Prayer is the wing of the soule wherewith it flyes to Heaven as meditation is the Eye wherewith wee see God But our hearts are like â—lintstones which must be smitten ere they will cast out these sparkes of devotion Christ never heard of the Canaanitish woman untill her daughter was miserably vexed with a Divell but then shee comes to him and doth not speake but cry need and desire have raised her voyce to an importunate clamour The God of mercy is light of hearing yet he loves a loud and vehement solicitation not to make himselfe inclinable to grant but to make us capable to receive blessings And indeed the very purpose of affliction is to make us importunate hee that heares the secret murmurs of our griefe yet will not seeme to heare us till our cryes be loud and strong as Demosthenes would not plead for his Client till he cryed to him but then answered his sorrow Now I feele thy cause Prayer is as an Arrow if it be drawne up but a little it goes not farre but if it be puld up to the head flyes strongly and pearses deep if it be but dribled forth of carelesse lips it falls downe at our feet the strength of our â—jâ—culation sends it up into heaven and fetches downe a blessing The Childe hath escaped many a stripe by his loud crying and the very unjust Judge cannot endure the widdowes clamour So unto servent prayer God will deny nothing Whereas heartlesse motions doe but teach us to deny Fervent sutes offer violence both to earth and heaven so that if we aske and misse it is because we aske amisse wee beat back the flame not with a purpose to suppresse it but to raise it higher and to diffuse it We stop the streame that it may swell the more and a deniall doth but invite the importunate as wee see in the Canaanitish woman Mat. 15. Our holy longings are increased with delayes it whets our appetite to bee held fasting and whom will not Need make both humble and eloquent If the case be woefull it will bee exprest accordingly the despaire of all other helpes sends us importunately to the God of power but while money can buy Physicke or friends procure inlargement the great Physitian and helper is not sought unto nor throughly trusted in It is written of the children of Israel that so soone as they cryed unto the Lord hee delivered them from their servitude under Eglon King of Moab yet it is plaine they were eighteene yeares under this bondage undelivered Judg. 3. 14 15. Doubtlesse they were not so unsensible of their owne misery as not to complaine sooner then the end of eighteene yeares the first houre they sighed for themselves but now they cried unto God They are words and not prayers which fall from carelesse lips if we would prevaile with God we must wrestle and if we would wrestle happily with God we must wrestle first with our owne dulnesse yea if wee felt our want or wanted not desire wee could speake to God in no tune but cries and nothing but cries can peirce Heaven the best mens zeale is but like a fire of greene wood which burneth no longer than whiles it is blowne Affliction to the soule is as plummets to a Clock or winde to a Ship holy and faithfull prayer as oares to a Boat and ill goeth the Boat without oares or the Ship without winde or the Clock without plummets Now are some afflicted in reputation as Susanna was others in children as Elie some by enemies as David others by friends as Joseph some in body as Lazarus others in goods as Job others in liberty as John In all extremities let us send this messenger to Christ for ease faithfull and servent prayer if this can but carry the burthen to him he will carry it for us and from us for ever Neither can we want incouragement to aske when as the sicke of the palsie but asked health and obtained also forgivenesse of sinnes When Solomon but desired wisedome and the Lord gave him wisedome and honour and abundance of wealth When Jacob asked but meat and cloathing and God made him a great rich man When Zacheus desired onely to â—â—ave a sight of Christ and was so happy as to entertaine him into his hâ—use into his heart yea to be entertained into Christs kingdome We doe not yea in many cases we dare not aske so much as God is pleased to give Neither dost thou O Saviour measure thy gifts by our petitions but by our wants and thine owne mercies True if the all-wise God shall fore-see that thou wouldest serve him as the prodigall sonne served his father who prayed but till he had got his patrimony and then fâ—rsooke him and spent the same in Ryot to the givers dishonour as too many use 〈◊〉 the Ocean of Gods bounty as we doe the Thames it brings us in all manner of provision cloathes to cover us fuell to warme us foode to nourish us wine to cheâ—re us gold to enrich us and wee in recompence soyle it with our rubbish filth common shores and such like excretions even as the Cloud that 's lifted up and advanced by the Sunne obscures the Sun In this case he will either deny thee in mercy as hee did Saint Paul 2 Cor. 12. 8 9. and our Saviour himselfe Math. 26. 39. or graunt thee thy requests in wroth as he did a King to the Israelites and Quayles wherewith hee fed their bodyes but withall sending leannesse into their soules Psal. 106. 15. And well doth that Childe deserve to be so served who will lay out the money given him by his father to buy poyson or weapons to murther him with Wherefore let thy prayers not onely be fervent but frequent for thy
above whiles we are furnished with these earthly contenâ—ments below but when God strips us of them straitwayes our minde is homewards Whiles Naomies husband and sonnes were alive wee finde no motion of her retiring home to Judah let her earthly stayes be removed she thinkes presently of removing to her Courstry a delicious life when every thing about us is resplendent and contentfull makes us that we have no minde to goe to Heaven wherefore as a loving mother when shee would weane her childe from the dug maketh it bitter with Wormewood or Aloes so dealeth the Lord with us he maketh this life bitter unto us by suffering our enemies to persecute and oppresse us to the end wee may contemne the world and transport our hopes from Earth to Heaven he makes us weepe in this Vale of misery that wee may the more eagerly long for that place of felicity where all teares shall bee wip't from our eyes Our wine saith Gregory hath some Gall put into it that wee should not be so delighted with the way as to forget whâ—ther wee are going And this is no small abatement to the bitternesse of adversities that they teach us the way to Heaven for the lesse comfort we finde on earth the more we seeke above and the more wee esteeme the best things and wee are very ungratefull if we do not thanke him for that which so overcomes us that it overcomes the love of the world in us Experience shewes that in Countries where be the greatest plenty of fruits they have the shortest lives they doe so surfet on their aboundance Sicily is so full of sweet flowers if we beleeve Diodorus Siculus that dogs cannot hunt there and it is questionable whether the injoying of outward things or the contemning of them be the greatest happinesse for to be deprived of them is but to be deprived of a Dye wherewith a man might either win or lose yea doth not a large portion of them many times prove to the Owner like a treacherout Dye indeed which flatters an improvident Gantester with his owâ—e hand to thrâ—w away his wealth to another Or to yeeld it the uttermost gold may make a man the richer not the better honour may make him the higher not the happier and all temporall delights are but as flowers they onely have their moneth and are gone this morning in the bosome the next in the Besome The consideration whereof made the very Heathen Philosophers hate this world though they saw not where to finde a better Yea it made Themistocles so undervalue transitory thingâ— in comparison of vertue that seeing rich Bracâ—lots of previous stones lie in his path he â—ad his friend take them up saying Thou art not Themistocles And indeed in â—s Heaven onely that hath a foundation Earth hath none God hath hanged it upon nothing and the things therein are very nothing Nothing feeds pride nor keepes off repentance so much as prosperous advantage T is a wonder to see a Favourite study for ought but additions to his Greatnesse God shall have much adoe to make him know himselfe The cloath that hath many staines must passe through many â—arders no lesse than an odious leaprosie will humble Naaman wherefore by it the onely wise God thought meet to sawcâ— the valour dignity renowne victories of that famous Generall of the Syrians If I could be so uncharitable as to wish an enemies soule lost this were the onely way let him live in the height of the worlds blandishments for how can he love a second Mistresse that never saw but one beauty and still continues deeply inamoured on it Why is the Lapwing made an Hieroglyphicke of infelicity but because it hath a little Corronet upon the head and yet feeds upon the worst of excrements The Peacock hath more painted Plumes yet is the Eagle accounted the Queene of Birdes because she flyeth neerest heâ—ven We often see nothing carries us so far from God as those favours he hath imported to us T is the misery of the poore to be neglected of men t is the misery of the rich to neglect their God The Bâ—dger being wounded with the prickles of the Hedghog his invited guest whom at first hee welcomed and entertained in his Cabbiâ— as an inward friend mannerly desiring him to depart in kindnesse as he came could receive no other answer then that hee for his owne part found himselfe very well at ease and they that were not had reason to seeke out another seat that might like them better It is but a fable yet the morrall is true perspicuous profitable Many shall one day repent that they were happy too soone Many a man cryes out O that I were so rich so healthfull so quiet so happy c. Alas though thou hadst thy wish for the present thou shouldst perhaps be a loser in the sequoll The Physitian doth not heare his Patient in what he would yet heareth him in taking occasion to doe another thing more conducible to his health God loves to give us cooles and heats in our desires and will so allay our joyes that their fruition hurt us not he knowes that as it is with the body touching meates the greater plenty the lesse dainty and too long forbearance causes a Surfet when wee come to full food So it fares with the minde touching worldly contentments therefore hee feeds us not with the dish but with the spoone and will have us neither cloyed nor famished In this life Mercy and misery griefe and Grace Good and bad are blended one with the other because if we should have nothing but comfort Earth would be thought Heaven besides if Christ-tide lasted all the yeare what would become of Lent If every day were Good-friday the world would be weary of Fâ—sting Secundus calls death a sleepe eternall the wicked mans feare the godly mans wish Where the conscience is cleare death is looked for without feare yea desired with delight accepted with devotion why it is but the cessation of trouble the extinction of sinne the deliverance from enemies a rescue from Satan the quiet rest of the body and infranchizement of the soule The woman great with childe is ever musing upon the time of her delivery and hath not hee the like cause when Death is his Bridge from woe to glory Though it bee the wicked mans shipwrack t is the good mans putting into harbour And hereupon finding himselfe hated persecuted afflicted and tormented by enemies of all sorts he can as willingly leave the world as others can forgoe the Court yea as willingly dye as dine yea no woman with childe did ever more exactly count her time No Jew did evermore earnestly wish for the Jubily No servant so desires the end of his yeares No stranger so longs to be at home as he expects the promise of Christs comming It is the strength of his hope the sweet object of his faith in the midst of all sorrowes the comfort of his heart the heart
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
day Gods dealing with us is often harsh in the beginning hard in the proceeding but the conclusion is alwayes comfortable The joy of Peter and the rest of the Church was greater after he was delivered out of Prison by the Angell Acts 12. And the joy of Judith and the rest of Bethulia when shee returned with Holefernes head then if they never had beene in distresse Judith 13. The Lord deprives us of good things for a time because they never appeare in their full beauty till they turne their backs and be going away Againe hee deserres his ayde on purpose to increase our desires before it comes and our joy and thankefulnesse when it is come to inflame our desires for things easily come by are little set by to increase our jâ—y for that which hath beene long detained is at last more sweetly obtained What thinke we did hee that was borne blind thinke when his Eyes were first given him how did he wonder at Heaven and Earth the strange and goodly varieties of all the Creatures and cheerefulnesse of the light every thing did not more please than astonish him Lastly our thankefulnesse for suddenly gotten suddenly forgotten hardly gotten hardly forgotten Philoxenus was wont to say it will tast sweeter if it cost me sweetly We love that dearely that cost us deare As mothers love their Children more tenderly than Fathers because they stood them in more Abrahams Childe at hundred yeares of age was more welcome than if he had been given at thirty And the same Isaac had not beene so precious to him if he had not beene as miraculously restored as given his recovery from death made him more acceptable The benefit that comes soone and with ease is easily contemned long and eager pursuite endeeres any favour The wise men rejoyced exceedingly to finde the Sâ—arre The Woman to finde her peece of silver The Virgin Mary to finde her and our JESUS CHRIST alwayes returnes with increase of joy Hee may absent himselfe for a time but he intends it onely as a preparative to make us rellish that sweet food the better he may keepe us fasting but it is on purpose that our tryall may be perfect our deliverance welcome our recompence glorious Yea the delivering of some increaseth the joy of others and causeth them to praise God for and rejoyce in their behalfe that are delivered Acts 12. 14. We never know the worth of a benefit so well as by the want of it want teacheth us the worth of things most truly Contraries are the best Commentaries upon each other and there mutuall opposition the best exposition O how â—eet a thing is peace to them that have beene long troubled with warres and tedious contentions The Thunder of the Cannon is the best Rhetoricke to commend it to us How sweet is liberty to one that hath beene long imm 〈…〉 ed within a case of wals A very Bird never chants it so merryly as when she is got loose into the open Ayâ—e having beene long encaged How deare a Jewell is health to him that tumbles in distempered bloud For then only we begin to prize it when we have lost it Let a man but fast a meale or two oh how sweete is browne bread though it would not downe before Yea when Darius in a flight had drunk puddle water polluted with dead Carkasses he confest never to have drunke any thing more pleasant the reason was he alwayes before used to drinke ere he was a thirst We are never so glad of our friends company as when he returnes after long absence or a tedious voyage The nights darkenes maketh the light of the Sunne more desireable and brings of it letters of recommendations A calme is best welcome after a tempest c. Yea what serves others sorrowes for but to encrease our joy and thankefulnes Thou hast eyes aske the blind whether that be not a blessing thou hast eares aske the deafe whether that be not a great blessing thou hast a tongue what thinkes the dumbe of that thou hast feet hands health liberty life reason c. is all this nothing Yea others bleed we sleepe others beg we abound others starve we surfet others groape in the darke our Sun still shines and shall not we rejoyce and be thankefull Blesse saith our Saviour when ye are cursed and shall not we blesse when thus blessed Yet wo is me we forfeit many of Gods favours for not paying that easie Rent of thankefulnesse like those Nine Luke 17. 12. to 19. we are more apt to pray then to give thankes because we are more sensible of our owne wants then of Gods glory Wee can open our mouthes when wee want any thing either to pray or at least to murmur and why should not our thankes-givings be as frequent as our blessings are The Leppers voyce was not more loud in his sute than in his thankes It were happy for us Christians if wee could but learne of this Samaritane And thus we see that Good things then appeare of most worth when they are knowne in their wants When we have lost those invaluable comforts which we cannot well be without the minde hath time to recount their severall worths and the worths of blessings appeare not untill they are vanisht No wonder then that our estates and conditions are so variable like the face of the Heavens or the Sea or like the weather about Michaelmas which is now faire and presently againe fowle or rather the hard winter which for one faire Sun-shine day hath oftentimes ten foule For God sees that it is very good for us for as seeds that are deepest covered with snow in Winter flourish most in the Spring or as the winde by beating down the flame rayseth it higher and hotter and as when we would have some Fires flame the more we sprinkle water upon them even so when the Lord would increase our joy and thankefulnesse he allayeth it with the teares of affliction misery sweetneth joy yea the sorrowes of this life shall likâ— a darke vayle give a lustre to the glory of the next when the Lord shall turne this water of our earthly afflictions into that wine of gladnesse wherewith our soules shall be satiate for ever Wee deceive our selves to thinke on earth continued joyes would please Plenty of the choycest dainties is no dainty When Pearles grew common at Rome they wore them on their shooes and they had much adoe to save themselves out of the durt as Tertullian speaks Nothing would bee more tedious then to bee glutted with perpetuall Jollyties were the body tyed to one dish alwayes though of the most exquisite delicate that it could make choyce of yet after a small time it would complain of loathing and saciety and so would the soule if it did ever epicure it selfe in joyes I know not which is the more usefull Joy I may chuse for pleasure but Adversities are the best for profit I should without them want much of the joy I
have Well then art thou vexed persecuted and afflicted by some cruell and malitious Saul and is it grievous to thee for the present Why that which hath beene heard to suffer is sweet to remember at last our Songs shall bee louder then our Cryes CHAP. XV. How it increaseth their spirituall wisedome 12 OUr sufferings make us teachable and increase in us spirituall wisedome He delivereth the poore in his affliction and openeth their eare in trouble Job 36. 15. And again He openeth the eares of men even by their corrections Job 33. 16. We are best instructed when we are most afflicted Pauls blindnesse tooke away his blindnesse and made him see more into the way of life then could all his learning at the feet of Gamaliel And what saith Naaman upon the cleansing of his Leprosie Now I know there is no God in all the earth but in Israel O happy Syrian that was at once cured of his Leprosie and his misprision of God The Prodigall sonne regarded not his Fathers admonition so long as he enjoyed prosperity when we smart not we beleeve not and God is not feared till felt but that which makes the body smart makes the soule wise It is good for me saith David that I have beene afflicted that I may learne thy Statutes We grow wise by evills whereas prosperity besottsus Even to lose is some wayes profitable it makes a man wary Yea S. Basil calls want and pennury the inventer of all Arts. And S. Austin the mistris of all Philosophy The best wisedome is dearest bought Algerius the Martyr could say out of experience he found more light in the dungeon then without in all the world The Scottish King prisoner in Mortimers hoale learnt more of Christ then in his pallace he could all his life Luther could not understand some Psalmes till he was in affliction the Christs crosse is no letter yet it taught him more learning then all the letters in the row Yea what will not affliction teach us when even the savagest Beasts are made quiet and docible with abating their food and rest or by adding of stripes That Breefe-braynd fellow in Scaliger had his eare boared with thunder when nothing else would doe it Yea saith Molineus Bonifacias his silly reasons for the Popes supremacy did well enough being propounded with a sword in the hand Even as the Clay with water and the Iron with fire are made plyable and apt to receive impression from the workeman even so when wee are soaked in the flouds of sorrow and softned in the fire of affliction we are aptest to receive the impression of Gods Law into our hearts when hee speakes unto us by his Ministers If the Lord breaks us in peaces with the Plow of his Justice then let the Seedsmen his Ministers sow the seed of his Word we shall receive it through the furroâ—â—es of our eares into the ground of our hearts and grow up in wisedome and saving knowledge Or when the bard heart is grownd to powder betweene the upper and the nâ—ther milstone of the two Tables it will see and imbrace that counsell which before it slighted We heare and reade much of the corruption of our natures odiousnesse of our sinnes necessity of a Saviour sweetnes of Gods love in Christ c. but wee never fully apprehend these things or taste how good the Lord is till some sharpe affliction comes A man knowes not where his house is ill covered till winter Crosses are like pinching frosts that will search us wee learne to know our selves by that we suffer Yea Affliction so brings downe our stomacks that we can see even matter of thankefulnes where our former pride found matter of complayning And that which formerly had no more taste then the white of an egge viz. the glad tydings of the Gospell is now such a spectacle of unspeakable mercy as ravisheth our soules with admiration Many a good word is even spilt upon us till God sets it on with his Rod Naomy will not looke home-ward nor wee heaven-ward till the Almighty have dealt very bitterly with us Zippora falls presently to circumcising her sonne when shee sees her husbands life lyes upon it Were it not for temptations we should be concealed from our selves like t 〈…〉 〈…〉 nchanted Asse in Lucian which returned to his proper shape againe when he saw himselfe in a looking-glasse So long as we prosper like those wives in Jeremy Chap. 44. 17 18. we judge of things by their events and raise our confidence according to the successe we have and so blesse our selves without being blest of God like the Theefe that applauded himselfe for mercyfull because he had never kild any and yet rather then lose a Ring he would cut off the travellers finger but strong affections will give credit to weake reasons O how blinde and partiall are wee before affliction hath humbled us even so stupid that Narsisus like we are inamoured of our owne shaddowes bragging we discharge 4 good conscience when indeed we discharge it quite away and this righteousnesse in opinion is almost the onely cause of all unrighteousnesse Before want came poverty was more contemptible then dishonesty but now it is disgracefull to none except fooles and knaves Then we could censure things indifferent and passe by haynous crimes now wee are able to distinguish them and so judge righteous judgement Before trouble came we were either ungrounded in the principles of Religion or unconscionâ—ble in the practise and by vertue of our mother wit could poste and passe sinne from our selves unto some other as Adam laid the fault upon Eve his wife she upon the Serpent and the Serpent upon God Or excuse or extenuate it which saith Fabius is to dubble it As for Originall corruption that never troubled us which now we bewayle as the mother and nurse of all the rest thinking it worthy our sighes yea of our teares and not without need it being the great wheele in the Clock that sets all the wheeles a moving while it seemes to move slowest Though not one of a hundred taketh it sufficiently to heart as not seeing the evill of it But never did any truly and orderly repent that began not here esteeming it the most foule and hatefull of all as David Psal. 51. 5. and Paul crying out of it as the most secret deceitfull powerfull evill Rom. 7. 23 24. And indeed if wee clearly saw the foulenes and deceitfulnes of it wee would not suffer our eyes to sleepe nor our eye-lids to slumber untill a happy change had wrought these hearts of ours which by nature are no better then so many styes of uncleane devills to be habitations for the God of Jacob. Apt wee were to measure our owne good by anothers want of it and to scoffe at others infirmities but now other mens sinnes shall rather be the subject of our griefe then of our discourse Before feare of the law shame of men and such like base ends bare the
greatest sway with us yea to please men wee could be like certaine pictures that represent to divers beholders at divers stations divers formes but now it is enough to regulate our thoughts words and actions that God seeth and indeed where are braines there needes no more We reade that paphnutius converted Thais and Ephron another famous strumpet from uncleannesse only with this argument that God seeth all things in the darke when the dores are fast the windowes shut the curtens drawne Before too much devotion was made an argument of too little discretion and mischiefe called vertue when it was happy in the successe as with the Papists the Ostentation of the prosperity of their estate is the best demonstration of the sincerity of their Religion yea and thinke also they have clypt the wings of prosperity as the Athenians did the wings of victory that she cannot fly away Before we thought drinking and joviall company the best receit to drive away sadnesse but now nothing like living well as an Heathen hath confest Once we thought Earth Heaven but now we apprehend the World and glory thereof to be like a beautifull harlot a Paradise to the eye a Purgatory to the soule Yea hee that before was indifferent in nothing but conscience and no cause so bad but hee would undertake it for gaine or glory and thinke it well done As Sathan prevailes chiefly by deception of our Reason whereby wee mistake vertue for vice and vice for vertue wherein hee imitates Hanniball who having overcome the Romans put on their Armour and so his souldiers being taken for Romans won a City by that pollicy and to this purpose what stone so rough but he can smooth it what stuffe so pittifull but hee can set a glosse upon it like a Beare he can licke into fashion the most mishapen and deformed lumpe or like a dogge heale any wound he can reach with his tongue yea what golden eloquence will he whisper in our eare what brazen impudence what subtill shifts what quaint querks what cunning conveyances what jugling shuffling and packing will he use to make any sinne feazable like the Hare which if she dare not trust to her speed she will try the turne and so on the contrary to discourage us in good shewing each thing as it were in triangular glasses among the opticks which will represent a way so fowle so deepe that 't is impassable as if it were all covered with Tapestry But as he pleades now with eloquence so when he sees his time hee will speake with Thunder Even such a man I say now hath his eyes opened to discerne good and evill when God speaks and when Satan for Gods chastisements are pills made of purpose to cleare the sight and vertue if it be clearely seene moves great love and affection as Plato speaks Yea when to our cost we can Adam like see good from evill clearely the subtile Serpent can deceive no longer whereas before wee were easily deceived and led away with the multitude into innumerable errours Yea if the fish did know of the hooke or the bird did but see the net though they have but the understanding of fishes and birds yet they would let the bait alone fly over the net and let the Fowler whistle to himselfe Thus Gods corrections are our instructions his lashes our lessons his scourges our schoolemasters his chastisements our advertisements And commonly the soule waxeth as the body wayneth and is wisest to prescribe when the bones and sinnewes are weakest to execute neither doe wee hereby become wise for our owne soules good only but affliction makes us wise and able to doe others good also that are in any the like affliction Blessed be God saith S. Paul which comforteth us in all our afflictions that we may be able to comfort them which are in any affliction by the comfort wherewith wee our selves are comforted of God 2 Cor. 1. 4. Yea the whole Church and every particular member thereof have their wisedome and knowledge improved even by their greatest enemies If Arius and Sabellius had not vexed the Church the deepe mysteries of the Trinity had not beeâ—e so accurately cleared by the Catholike Doctors Subtill arguments well answered breed a cleare conclusion heresie makes men sharpen their wits the better to confute it as Worme-wood though it be bitter to the taste yet it is good to cleere the eyes yea further the very stormes of persecution make us looke to our Tackling Patience and to our Anchor Hope and to our Helme Faith and to our Card the Word of God and to our Captaine Christ whereas security like a calme makes us forget both our danger and deliverer Experience is the best informer which makes Martin Luther say When all is done tribulation is the plainest and most sincere divinity And another most emphatically shewing that knowledge is in many respects cumulative as well as originall like water that besides his owne spring head is fed with other springs and streames That Prayer Reading Meditation and temptations make a Divine So that to be altogether exempt from misery is a most miserable thing CHAP. XVI How it increaseth their patience 13 BEcause the malice of our enemies makes for the increase of our patience We rejoyce in tribulation saith Paul knowing that tribulation bringeth forth patience Rom. 5. 3. My brethren saith S. James count it exceeding joy when ye fall into divers temptations knowing that the tryall of your faith bringeth forth patience James 1. 2 3. Thus the malice of our enemies doth both prove and improve our patience see it exemplified in Job and David whose practise doth most excellently confirme this point you know Job was not so miserable in his afflictions as happy in his patience Job 31. 35 36 37. And David after he had beene so many yeares trayned up in the Schoole of Affliction and exercised with continuall sufferings from innumerable enemies of all sorts became a wonder of patience to all succeeding Ages as take but notice of his carriage towards Shimei and you will say so when this his impotent Subject cursed and cast stones at him and all his Men of War called him Murderer wicked man c. he was so farre from revenging it when hee might so easily or suffering others that you shall heare him make that an argument of his patience which was the exercise of it Behold my sonne saith he which came forth of my bowels seeketh my life how much more now may this Benjamite doe is 2 Sam. 16. 11. The wickednesse of aâ— Absalom may rob his Father of comfort but shall helpe to adde to his Fathers goodnesse it is the advantage of great crosses that they swallow up the lesser One mans sinne cannot be excused by anothers the lesser by the greater if Absalom be a Traytor Shimei may not curse and rebell but the passion conceived from the indignity of a stranger may be abated by the harder measure of our owne Indeed in the
his God banish him his Countrey hee hath his conversation in Heaven kill his body it shall rise againe so he fights with a shadow that contends with an upright man Wherefore let all who suffer in their good names if conscious and guilty of an enemies imputations repent and amend if otherwise contemne them owne them not so much as once to take notice thereof A wicked heart is as a Barrell of powder to temptation let thine bee as a River of water Yea seeing God esteems men as they are and not as they have been although formerly thou hast beene culpable yet now thou mayest answer for thy selfe as Paul did for Onesimus Though in times past I was unprofitable yet now I am profitable and oppose to them that sweet and divine sentence of sweet and holy Bernard Tell me not Satan what I have beene but what I am and will be Or that of Beza in the like case Whatsoever I was I am now in Christ a New Creature and that is it which troubles thee I might have so continued long enough ere thou wouldest have vexed at it but now I see thou dost envy me the grace of my Saviour Or that Apopthegme of Diogenes to a base fellow that told him he had once beene a forger of money whose answer was T is true such as thou art now I was once but such as I am now thou wilt never be Yea thou mayst say by how much more I have formerly sinned by so much more is Gods power and goodnesse now magnified As Saint Augustine hearing the Donatists revile him for the former wickednesse of his youth answered The more desperate my disease was so much the more I admire the Physitian Yea thou mayst yet straine it a peg higher and say the greater my sinnes were the greater is my honour as the Divels which Mary Magdalen once had are mentioned for her glory Thus if we cannot avoid ill tongues let our care bee not to deserve them and t is all one as if we avoyded them For how little is that man hurt whom malice condemnes on Earth and God commends in Heaven let the World accuse mee so long as God acquits me I care not CHAP. XVIII That it is more laudable to forgive than revenge 2. BEcause it is more generous and laudible to forgive than revenge certainely in taking revenge a man is but even with his enemy but in passing it over he is superiour to him for it is a Princes part to pardon yea qouth Alexander There can be nothing more noble than to doe well to those that deserve ill And Saint Gregory it is more honour to suffer injuries by silence than to overcome them by answering againe Princes use not to chide when Embassadours have offered them undecencies but deny them audience as if silence were the way royall to correct a wrong And certainely he injoyes a brave composednesse that seats himselfe above the flight of the injurious claw Like the Emperour Augustus who though of a most tenatious and retentive memory would forget wrongs as soone as they were offered Or Agathocles Antigonus and Caesar who being great Potentates were as little moved at vulgar wrongs as a Lyon at the barking of Curres yea the Orator gives it as a high praise to Caesar that he could forgeâ— nothing but wrongs remember nothing but benefits and who so truely noble as he that can doe ill and will not True it is not rare to see a great man vex himselfe at the neglect of a peasant but this argnes a poore spirit A true Lyon would passe it by with an honourable scorne You 'l confesse then t is Princely to disdaine a wrong and is that all No forgivenesse saith Seneca is a valiant kind of revenge and none are so frequent in pardoning as the couragious Hee that is modestly valiant stirs not till he must needs and then to purpose Like the Flint he hath fire in him but it appeares not untill you force it from him who more valiant than Joshua and he held it the noblest victory to overcome evill with good for the Gibeonites tooke not so much paines in comming to deceive him as he in going to deliver them And Cicero more commends Caesar for overcomming his owne courage in pardoning Marcellus than for the great victories he had against his other enemies Yea a dominion over ones selfe is greater than the Grand Signiory of Turkie For as the greatest knowledge is truely to know thy selfe so the greatest conquest is to subdue thy selfe he is a wise man that can avoid an evil he is a patient man that can indure it but hee is a valiant man that can conquer it And indeed for a man to overcome an enemy and be overcome by his owne passions is to conquer a petty Village with the losse of a large City What saith a Father miserable is that victory wherein thou overcommest thine enemy and the Divell in the meane time overcoms thee thou slayest his body the Divell thy soule now wee deeme him to have the honour of the warre that hath the profit of it But as an Emperour said of the meanes prescribed him to cure his Leprosie which was the blood of Infants I had rather be sicke still than bee recovered by such a medicine so wilt thou in this case if thou hast either Bowels or braines Yea if the price or honour of the conquest is rated by the difficulty than to suppresse anger in thy selfe is to conquer with Hercules one of the Furies To tame all passions is to leade Cerberus in chaines and to indure afflictions and persecutions strongly and patiently is with Atlas to beare the whole World on thy shoulders as saith the Poet. It is no shame to suffer ill but to doe it to bee evill we are all naturally disposed to be holy and good is the difficulty Yea every Beast and Vermine can kill It is true prowesse and honour to give life and preserve it Yea a Beast being snarled at by a Cur will passe by as scorning to take notice thereof I but is it wisedome so to doe Yes first the ancient received opinion is that the sinewes of wisedome are slownesse of beleife and distrust Secondly none more wise than Salomon and he is of opinion That it is the glory of a man to passe by an offence Pro. 19. 11. We fooles think it ignominy and cowardise to put up the lye without a stab a wrong without a challenge but Salomon to whose wisedome all wise men will subscribe was of another judgement and to this of Salomon the wisest heathen have set their seale Pittacus the Philosopher holds That pardon is better than revenge inasmuch as the one is proper to the spirit the other to a cruell Beast But how Socrates whom the Oracle of Apollo prâ—nounced the wisest man alive and all the rest of Philosophers approved of it both by judgement and practice We shall have occasion to relate in the reasons insuing No truer
note of a wise man than this he so loves as if hee were to be an enemy and so hates as if he were to love againe We know a sparke of fire falling upon a solid body presently goes out which falling upon combustable matter kindles and burnes Now as with fire the light stuffe and rubbish kindles sooner than the solid and more compact so anger doth sooner inflame a fâ—ole than a man composed in his resolutions This the Holy Ghost witnesseth Eccles 7. Bee not thou of a hasty spirit to be angry for anger resteth in the bosome of fooles Vers. 9. So much fury so much folly the more chafing the lesse wisedome Some have no patience to beare bitter scoffes their noses are too tender to indure this strong and bitter Wormewood of the braine Others againe like tyled houses can admit a falling sparke unwarmed it may be coales of Juniper without any danger of burning Now what makes the difference the one hath a good head peece and is more solid the other are covered with such light dry straw that with the least touch they will kindle and flame about your troubled eares and when the house is one fire it is no disputing with how small a matter it came I confesse I find some wise men extreamely passionate by nature as there is no generall rule but admits of some exceptions Even God himselfe had particular exceptions from his generall Lawes as the Cherubims over the Arke was an instance against the second Commandement the Israelites robbing the Aegyptians against the eight the Priests breaking the Sabboth Math. 12. 5. against the fourth and Phimiras killing Zimry against the sixth Numb 25. 8. And these as they are more taken with a joy so they taste a discontent more heavily In whom Choler like fire in stubble is soone kindled and soone out for they are stung with a Nettle and alayed with a Dock being like Gunpowder to which you no sooner give fire but they And lastly this of all others is the most divine and Christian-like revenge witnesse our Saviour Christ who by death overcame death as David cut off the head of Goliah with his owne sword and even then tryumphed over his enemies when most they seemed to tryumph over him Col. 2. 15. And the Martyrs who are said by the Holy Ghost to overcome the great Dragon that old Serpent called the Devill and Satan in that they loved not their lives unto the death Revel 12. 11. There conquering was by dying not by killing and can the back of charity now bare no loade are the sinewes of lovâ— growne so feeble And holy David who when he had Sâ—ul at his mercy in stead of cutting off his head as his servants perswaded him onely cut off the Lap of his Garment and after thought that too much also And at another time when the Lord had closed him into his hands finding him asleepe in the Fort in stead of taking away his life as Abishai counselled him hee tooke away his Speare and in stead of taking away his blood from his heart he takes a pot of water from his head That this kinde of revenge for a man to finde his enemy at an advantage and let him depart free is generous and noble beyond the capacity of an ordinary man you may heare Saul himselfe confesse 1 Sam. 24. 17. to 23. Againe when the King of Syria sent a mighty Host to take Elisha and the Lord had smote them all with blindnesse and shut them into Samaria what doth the Prophet Slay them no. Indeed the King of Israel would saine have had it so his fingers itcht to be doing but Elisha commanded bread and water to bee set before them that they might eate and drinke and goe to their Master 2 King 6. 22. So a Christian truely generous will omit no opportunity of doing good nor doe evill though hee have opportunity for to may and will not is the Christians lawde Which yet is not all for besides that it is the most generous noble valiant wise divine and Christian-like revenge to passe by and forgive injuries our Saviour Christ in whom is the fountaine of all wisedome and knowledge as all the sences are in the head Zach. 4. 12. alowes none for magnanimous but such as together with forgiving Blesse those that curse them and doe good to such as hurt them Math. 5. 44. which is true generosity indeed But how contrary is the opinion of the World to the judgement of God and the wisest of men concerning vallour for should the greatest and gravest Bishop in the Land Preach this our impatient Gallants would not beleeve but that it consists in a brave revenge and that an humble patience is an argument of basenesse and that every wrong or disgracefull word is quarrell just enough to shed blood and least there should want offences or they give place â—nto wroth as the Apostle adviseth Rom. 12. 19 they will strive for the way or contend for the wall even to the death which proves them to be as wise as a wall for they come short of the wisedome of Beasts Pliny tells of two Goates Mutianus being an eye-witnesse which meeting on a straight and narrow Bridge that the one could not passe by the other nor turne aside to returne back againe neither made his way by overturning the other but the one lay downe that the other might goe over him I pray God their too much turning to the right hand before man cause them not to bee set at Christs left hand with those Goates which are destined to everlasting fire But certainly if they amend not their course God shall condemne them for invading his office for vengeance is his and that they call courage he shall judge outrage Woe is me into what unhappy times are we falne and how hath the devill blinded and bewitcht our Gallants that the wretchedst and basest cowardise should ruffle it out in the garbe of valour while the truly valiant passe for and are reputed cowards And how great is the corruption of mans heart which is not ashamed of things shamefull and yet ashamed of things wherein they ought to glory Is this courage to kill one another for the wall as though either of their honours were of more worth then both their soules Yea suppose they overcome is not this power of theirs the greatest infirmity for whether they thus dye or kill they have committed murther if they kill they have murthered another if they die they have murthered themselves Surviving there is the plague of conscience dying there is the plague of torments if they both scape yet it is homeside that they meant to kill O that they would take notice of this and lay it to heart But what 's the reason of this their mistake what makes them judge Job a foole and count David a coward for their humble patience this is the difference there was the faith and patience of the Saints here is the infidelity and
impatience of sinners whom the Devill hath bewitcht to glory in their shame or in plaine English a reprobate judgement is the onely cause for with them every vertue is counted a vice and every vice a vertue as their owne words witnesse in nicknaming each vice and grace with opposite titles But as when it was objected to a Martyr that his Christ was but a Carpenters sonne hee answered yea but such a Carpenter as built Heaven and Earth so we grant wee are cowards as they tearme us but such cowards as are able to prevaile with God Gen. 32. 26. 28. Exod. 32. 10. And overcome the World the Flesh and the Devill 1 John 5. 4. Galat. 5. 24. 1 John 2. 14. which is as much Valour and Victory as we care for CHAP. XIX That suffering is the onely may to prevent suffering 3. BEcause suffering is the onely way to prevent suffering Revenge being one of those remedies which not seldome proves more grievous than the disease it selfe When once Zantippe the wife of Socrates in the open street pluckt his cloake from his backe and some of his acquaintance counselled him to strike her he answers you say well that while we are brawling and sighting together every one of you may clap us on the backe and cry hoe well said to it Socrates yea well done Zantippe the wisest of the twaine When Aristippus was asked by one in dirision where the great high friendship was become that formerly had bin between him and Estines he answers It is a sleepe but I will goe and awaken it and did so least their enemies should make it a matter of rejoycing When Philip of Macedon was told that the Grecians spake evill words of him notwithstanding he did them much good and was withall counselled to chastise them hee answers Your counsell is not good for if they now speake evill of us having done them good onely what would they then if wee should doe them any harme And at another time being counselled either to banish or put to death one who had slandered him hee would doe neither of both saying It was not a sufficient cause to condemne him and for banishing it was better not to let him stirre out of Macedonia where all men knew that he lyed then to send him among strangers who not knowing him might admit his slanders for truth better he speak where we are both knowne then where we are both unknowne And this made Chrysippus when one complained to him that his friend had reproached him privately answer Ah but chide him not for then he will doe as much in publike Neglect will sooner kill an injury than Revenge These tongue-squibs or crackers of the braine will die alone if we revive them not the best way to have them forgotten by others is first to forget them our selves Yea to contemne an enemy is better than either to feare him or answer him When the Passenger gallops by as if his fear made him speedy the Cur followes him with open mouth and swiftnesse let him turne to the brawling Cur and he will be more fierce but let him ride by in a confident neglect and the Dog will never stir at him or at least will soone give over and be quiet To vex other men is but to prompt them how they should againe vex us Two earthen pots floating on the water with this Inscription if we knock we crack was long agoe made the Emblem of England and the Low-Countreys When two friends fall out if one be not the wiser they turne love into anger and passion passion into evill words words into blowes and when they are fighting a third adversary hath a faire advantage to insult over them both As have you not somtimes seen two neighbours like two Cocks of the Game peck out one anothers eyes to make the Lawyers sport it may be kill them As while Judah was hot against Israel and Israel hot against Judah the King of Syria smote them both at least Sathan that common and Arch enemy will have us at advantage For as man delighteth when two Dogs or two Cocks are a fighting to encourage and prick them forward to the combate Even so doth Sathan deale with us controversies like a paire of Cudgels are throwne in by the Devill and taken up by male-contents who baste one another while he stands by and laughs And wee cannot please the Devill better for as the Master of the Pit oft sets two Cocks to fight together unto the death of them both and then after mutuall conquest suppeth perchance with the sighters bodies Even so saith Gregory doth the Devill deale with men Hee is an enemy that watcheth his time and while we wound one another he wounds and wins all our souâ—es Thus like the Frog and the Mouse in the Fable while men fight eagerly for a toy the Kite comes that Prince and chiefe Fowle that ruleth in the Aire and snatcheth away both these great warriors or like two Emmets in the Mole-bill of this earth we sight for the mastery in meane while comes the Robin-red-breast and pickes both up and so devoures them But on the other side by gentlenesse wee may as much pleasure our selves It is said of Aristides when he perceived the open scandall which was like to arise by reason of the contention sprung up between him and Themistocles that hee besought him mildly after this manner Sir wee both are no meane men in this Common-wealth our dissention will prove no small offence unto others nor disparagement to our selves wherefore good Themistocles let us be at one againe and if wee will needs strive let us strive who shall excell other in vertue and love And we reade of Euclides that when his Brother in a variance betweene them said I would I might dye if I be not revenged of thee hee answered againe nay let me dye for it if I perswade thee not otherwise before I have done by which one word hee presently so wonne his brothers heart that he changed his minde and they parted friends And this was Davids way of overcomming 1 Sam. 24. Hee whose Harpe had wont to quiet Sauls frenzie now by his kindnesse doth calme his fury so that now he sheds teares instead of bloud here was a victory gotten and no blow stricken The King of Israel set bread and water before the hoast of the King of Syria when he might have slaine them 2 Kings 6. 23. What did he lose by it or had he cause to repent himselfe No hee did thereby so prevent succeeding quarrels that as the Text saith The bands of Aram came no more into the Land of Israel so every wise Christian will doe good to them that doe hurt to him yea blesse and pray for them that curse him as our Saviour adviseth neither is hee a foole in it for if grace comes and nothing will procure it sooner than prayers and good examples though before they were evill enemies now they shall neither be
from the stone to the hand which threw it and from the effect to the cause What saith Joseph to his envious brethren that sold him into Aegypt ye sent not me hither but God Gen. 45. 8. And Job being robbed by the Sabeans they being set on by Satan doth not say the Devill tooke away or the Sabeans tooke away but the Lord hath taken away Job 1. 21. And David speaking of his sonne Absaloms treason I was dumbe and said nothing why because it was thy doing Psalm 39. 9. And what thinke you was the reason our Saviour Christ held his peace and answered nothing as the Text saith but suffered his enemies The Chiefe Priest Scribes and Pharisees and Pilate to revile him and crucifie him but to approve the equity and justice of God the Author thereof for although it were blasphemy to say hee was a sinner yet taking upon him the sinnes of the whole World he knew those sinnes had deserved as much and therefore he is silent Matth. 26. 62 63. It is true other reasons are given as that hee answered nothing because it was now his time to suffer not to doe his worke was now to be crucified and not to be dignified or as another hee spake not a word to Herod because Herod had taken away his voice in beheading John Baptist but this without doubt was the maine reason Even in like manner it is with the truely gracious they being wronged doe not suffer rage to transport them as it doth beasts to set upon the stone or weapon that hath hurt them like little Children who if they fall will have the ground beaten their false griefe is satisfied with fained revenge But they looke higher even to God that occasioned it Or if they be angry they turne their malice from the person which punisheth them to the sinne by which and for which he came to have leave and power to punish them and to themselves for committing such sins The cause of their suffering doth more vex them than the things which they suffer and they grieve more for the displeasure of God than for the strips of his displeasure It is not the punishment but the cause of it makes them sorrowfull And indeed to speake home to every mans conscience why are we patient or impatient it is worth the noting when sinne lyes light then reproaches and contempt lye heavy whereas if we truely feele the weight of sinne all indignities will be as nothing Or thirdly in case they doe returne an answer it is after the manner of Epictetus who would not deny the sinnes his enemy taxed him with but reproves his ignorance rather in that being unacquainted with the infinity of his crimes he layes only two or three to his charge whereas indeed he was guilty of a Million or according to Philip of Macedon his example who would not punish Nicanor although he openly spake evill of him saying when he heard thereof I suppose Nicanor is a good man it were better to search whether the fault be in us or no so no sooner shall an holy mans enemy accuse him of hypocrisie pride passion covetousnesse c. but he will goe to God and accuse himselfe and complaine I am so indeed yea with Paul I am the chiefe of all sinners I am more vile than his tearmes can make me and I much marvell my punishment is no greater than to heare a few ill and bitter words And indeed one would thinke whatsoever is not paine nor sufferance or admit it be paine and sufferance so long as it is not a curse but a crosse may well be borne without grumbling What said that Gentleman in Athens to his friends when Ashuerus came and tooke away halfe his Plate as he was at dinner with them they admiring that he was not a whit moved thereat I thank God quoth hee that his Highnesse hath left me any thing Yea suppose we lose all we have our goods are furthest off us and if but in these we smart we must confesse to find favour Or admit they hurt our bodyes or kill us which they may soone doe if God but give leave for our life even the best of us is but like a bubble which Boyes blow up in the ayre and presently againe blow into meere ayre Caesar goes an Emperour to the Senate is brought a Corps home againe What ever I say befals us this would be our meditation he that afflicted me for a time could have hold me longer he that touched me in part could have stricken mee in whole he that layd this upon my body hath power to lay a greater Rod both upon my body and soule without doing me the least wrong That all crosses and curses temporall spirituall and eternall even from the paines of the damned to the very Itch as Moses sets downe Deut. 28. 27. are deserved and come not upon us against equity equity I say in respect of God not in respect of men they come from a just Author though from an unjust instrument And that Sinne is the ground of all our griefes the source of all our sufferings wickednesse the roote of our wretchednesse that we are disciplind is from our defects is a truth undenyable appeares plainely for first God affirmes it Deut. 28. Isay 57. 17. Hosea 13. 9. Jer. 30. 15. 4 18. Secondly his servants confirme it 1 Chron. 21. 17. Isay 64. 5. Dan. 9. 7 8. c. Lam. 1. 5. 8. 3. 39. c. Ezra 9. 13. Luke 23. 41. Thirdly good reason makes for it sinfull men smite not their dogs much lesse their children without a cause and shall we think the just God will smite without just cause his Judgements saith a Father are sometimes secret alwayes just No misery had ever afflicted us if sinne had not first infected us What 's the reason we all dye it could not be in justice if wee had not all sinned and so of all other evills even sicknesse originally proceeds from sinne and all weaknesse from wickednesse one man languisheth of a Consumption another labours of a Feaver a third is rackt with the Gowt a fourth swolne with the Dropsie a fift hath his soule let out with a sword every one hath a severall way to bring him to the common end death but sinne is the universall disease Death passed upon all for all have sinned Rom. 5. 12. James 3. 2. Yea as we brought a world of sinne into the world with us so since â—ach man hath broken every one of Gods ten Lawes ten thousand times and ten thousand wayes which is farre from a privative holinesse in reforming that which is evill and a positive holinesse in performing that which is good Ephes. 4. 22 23. and every sinne helpes for as originall sinne is the originall cause of death so actuall sinnes hasten it But to conclude in generall that sinne is the cause we suffer is not sufficient for commonly no judgement comes from God but some particular provocation of man
hypocrisie of mirth they rejoyce in the face onely and not in the heart as the Apostle witnesseth 2 Cor. 5. 12. or as another hath it Where O God there wants thy grace Mirth is onely in the face Yea their owne consciences bare mee witnesse as that Spanish Judge well considered who when a murther was committed in a tumultuous crowde of people bared all their bosâ—mes and feeling upon their brestâ— discovered the guilty Author by the panting of his heart And Tully who makes it an argument of Roscius Amerinus Innocency that he killed not his Father because hee so secuâ—ely slept Yea as in prophane joy even in laughter the heart is sorrowfull so in godly sorrow even in weeping the heart is light and cheerefull The teares of those that pray are sweeter than the joyes of the Theater saith Saint Augustin For our cheeks may runne downe with teares and yet our mouthes sing forth prayses the face may be pale yet the heart may be quiet and cheerefull so Saint Paul as sorrowing and yet alwayes rejoycing 2 Cor. 6. 10. Neither can it be solid comfort except it hath his issue from a good conscience Indeed we therefore are not merry enough because we are not Christians enough Now if all our sufferings are thus counterpoysed and exceeded with blessings have we any cause to be angry and impatient What saith Job Shall we receive good at the hands of God and not evill Hee was content to eate the crust with the c 〈…〉 mme Indeed his wife like the wicked would onely have faire weather all peacâ— and plenty no touch of trouble but it is not so with the godly who have learnt better things Who will not suffer a few stripes from a Father by whom he receiveth so much good even all that he hath Diogenes would have no nay but Antisthenes must entertaine him his Scholler insomuch that Aptisthenes to have him gone was fore'r to cudgell him yet all would not doe he stirres not but takes the blâ—wes very patiently saying Vse mee how you will so I may be your Scholler and heare your dayly discourses I care not Much more may a Christian say unto God Let me in joy the sweet frâ—ition of thy presence speake thou peace unto my conscience and say unto my soule I am thy salvation and then afflict me how thou pleasest I am content yea very willing to beare it Yea if we well consider the commodity it brings wee shall rather wish for affliction than be displeased when it comes Col. 1. 24. For it even bringeth with it the company of God himselfe I will bee with you in tribulation saith God to the disconsolate soule Psal. 91. 15. When Sidrack Mishack and Abednego were cast into the siery fornace there was presently a fourth came to bear them company and that was God himselfe Dan. 3. 23 to 27. And his presence makes any condition comfortable were a man even in Hell it selfe yea as when S. Paul was wrapt up to the third heaven he was so ravished wiâ—h the joy therâ—of that he knâ—w not whether he had his body about him or not 2 Cor 12. 2. Whetâ—er in the body or out of the body I cannot tell God knoweth So Gods presence so ravisheth the soule that while a man suffers the greatest paine hee knowes not whether he be in paine or no. Yea God is not onâ—ly 〈◊〉 then to comfort them in all their tribulations 2 â—â—r 〈◊〉 〈◊〉 but in them for at the same â—ime when the Diâ—câ—plâ—â— were persecuted they are said to be filled with joy and with the Holy Ghost Acts 13. 52. And 〈◊〉 â—ur sufferings in Châ—ist doe abound so our consolation also aboundâ—th through Christ 2 Cor. 〈◊〉 5 And lasâ—ly b◠〈◊〉 comsort us according to the dayes we are affâ—ctâ—d â—nd according to the yeares we have seene evill Psâ—l 90 15. So that a Christian gaines more by his â—oâ—â—es 〈◊〉 crosses then the happyest worldling by â—ll 〈…〉 is 〈…〉 nities as it was said of Demostheâ—â—s thaâ—â—ee got more by holding his peace than oâ—â—er Lawyers did by their pleading And if so our sufferings require patience with thankfulnesse as it fared with Job Ob. But what ever others find thy sufferings are not thus counterpoysed and sweetned An. What 's the reason get but the light of grace to shine in thy heart thy prison shall be an heaven thy Keepers Angels thy Chaines thy glory and thy deliveranâ—e Salvation grow but heavenly minded and thou shalt be able to extract gaine out of losse peace out of trouble strength out of infi mity out of Teares joy out of sinne holinesse â—ut of persecution profit out of affliction comfort For godlinesse in every sicknesse is a Physitian in every contention an Advocate in every doubt a Schâ—oleman in all heavinesse a Preacher and a comforter unto whatsoever estate it comes making the whole life as it were a perpetuall hâ—lâ—lujaâ— Besides we looke for a Crowne of glory even that most excellent and eternall weight of glory to succeed this wreath of Thornes but if we are never tryed in the field never set foot to runne the race of patience how can wee looke for a Garland Ten repulses did the Israelites suffer before they could get out of Aegypt and twice ten more before they could get possession of the promised Land of Canaan And as many did David indure before he was invested in the promised Kingdome many lets came before the Temple was re-edified All men would come to Heaven but they doe not like the way they like well of Aâ—rahams bosome but not of Dâ—ves doore But God seeth it fit for us to taste of that Cup of which his Sonne dranke so deepe that we should feele a little what sinne is and what his love was that we may learne patience in adversity as well as thankâ—fulnesse in prosperity while one sâ—ale is not alwayes in depression nor the other lifted ever high while none is so miserable but hee shall heare of another that would change calamities with him CHAP. XXII That they are patient because patience brings a reward with it 6. BEcause patience in suffering brings a reward with it in reason a man would forgive his enemy even for his owne sake were there no other motive to perswade him for to let passe many things of no small moment as that if we forgive not we can doe no part of Gods worship that is pleasing to him for we cannot pray aright 1 Tim. 2. 8. Wee cannot communicate in the Sacrament but we make our selves guilty of Christs blood 1 Cor. 11. 27. Mat. 5 24. Wee cannot be good hearers of the Word James 1. 21. and that it maketh a man captive to Satan Ephes. 4. 26 27 and many the like If ye forgive men their trespasses saith our Saviour your heavenly Father will also forgive you but if you forgive not men their trespasses neither will your heavenly Father forgive you your trespasses Mat. 6. 14. 15. So he that will not
heare it or this tongue utter it or this heart conceive it it must needs follow that they were translated already thither Now if this be so how acceptable should death be when in dying we sleepe and in sleeping we rest from all the travels of a toylesome life to live in joy and rest for evermore Let us then make that voluntary which is necessary and yeeld it to God as a gift which wee stand bound to pay as a due debt saith Chrysostome Yea how should we not with a great deale of comfort and security passe through a Sea of troubles that wee may come to that haven of eternall rest How should we not cheere up one another as the mother of Melitho did her sonne when shee saw his legges broken and his body bruised being ready to yeeld up his spirit in Martyrdome saying O my sonne hold on yet but a little and behold Christ standeth by ready to bring helpe to thee in thy torments and a large reward for thy sufferings Or as Jewell did his friends in banishment saying This world will not last ever And indeed we doe but stay the tyde as a fish left upon the sands Ob. I but in the meane time my sufferings are intollerable saith the fainting soule Sol. It is no victory to conquer an easie and weake crosse these maine evills have crownes answerable to their difficulty Rev. 7. 14. No low attempt a star-like glory brings but so long as the hardnesse of the victory shall increase the glory of the triumph indure it patiently cheerefully 2. Secondly as patience in suffering brings an eternall reward with it in Heaven so it procureth a reward here also suffer him to curse saith David touching Shâ—mâ—i here was patience for a King to suffer his impotent subject even in the heat of bloud and midst of warre to speake swords and cast stones at his Soveraigne and that with a purpose to increase the rebellion and strengthen the adverse part but marke his reason It may be the Lord will looke upon mine affliction and do me good Why even for his cursing this day 2 Sam. 16. 12. And well might he expect it for hee knew this was Gods manner of dealing as when he turned Balaams curse into a blessing upon the children of Israel Num. 23. And their malice who sold Joseph to his great advantage Indeed these Shemeis and Balaams whose hearts and tongues are so ready to curse and raile upon the people of God are not seldome the very meanes to procure a contrary blessing unto them so that if there were no offence to God in it nor hurt to themselves we might wish and call for their contempt cruelty and curses for so many curses so many blessings I could adde many examples to the former as how the malice of Haman turned to the good of the Jewes the malice of Achitophel to the good of David when his counsell was turned by God into foolishnesse the malice of the Pharisees to him that was borne blinde when Christ upon their casting him out of the Synagogue admitted him into the Communion of Saints John 9. 34. The malice of Herod to the Babes whom he could never have pleasured so much with his kindenesse as he did with his cruelty for where his impiety did abound there Christs pittie did superabound translating them from their earthly mothers armes in this valley of teares unto their heavenly Fathers boso 〈…〉 e in his Kingdome of glory But more pertinent to the matter in hand is that of Aaron and Miriam to Moses when they murmured against him Numb 12. where it is evident that God had never so much magnified him to them but for their envy And that of the Arians to Paphâ—â—tiâ—s when they put out one of his eyes for withstanding their Heresie whom Constaâ—tine the Emperour even for that very cause had in such reverence and estimation that hee would often send for him to his Court lovingly imbracing him and greedily kissing the eye which had lost his owne sight for maintaining that of the Catholike Doctrine so that we cannot devise to pleasure Gods servants so much as by despighting them And thus you see how patient suffering is rewarded both here and hereafter that we lose what ever wee doe lose by our enemies no otherwise then the husbandman loseth his seed for whatever we part withall is but as seed cast into the ground which shall even in this life according to our Saviours promise returne unto us the increase of an hundred fold and in the world to come life everlasting Marke 10. 29 30. But admit patience should neither be rewarded here nor hereafter yet it is a sufficient reward to it selfe for hope and patience are two soveraigne and universall remedies for all diseases Patience is a counterpoyson or antipoyson for all griefe It is like the Tree which Moses cast into the wateâ—s Exod. 15. 25. for as that Tree made the waters sweet so Patience sweetens affliction it is as Larde to the leane meate of adversity It makes the poore beggar rich teacheth the bondman in a narrow prison to enjoy all liberty and society for the patient beleever though he be alone yet he never wants company though his diet be pe 〈…〉 y his sawce is content all his miseries cannot make him sicke because they are disgested by patience And indeed it is not so much the greatnesse of their paine as the smalnesse of their patience that makes many miserable whence some have and not unfitly resembled our fancies to those multiplying glasses made at Venice which being put to the eye make twenty men in Armes shew like a terrible Army And every man is truely calamitous that supposeth himselfe so as oftentimes we die in conceit before we be truly sicke we give the battell lost when as yet we see not the enemy Now crosses are either ponderous or light as the Disciples or Scholers esteeme them every man is so wretched as he beleeveth himselfe to be The taste of goods or evills doth greatly depend on the opinion we have of them and contentation like an old mans spectacles makes those characters easie and familiar that otherwise would puzzle him shrewdly Afflictions are as wee use them there is nothing grievous if the thougâ—t make it not so even paine it selfe saith the Philosopher is in our power if not to be disanulled yet at least to be diminished through patience very Gally-slaves setting light by their captivity finde freedome in bondage Patience is like a golden shield in the hand to breake the stroke of every crosse and save the heart though the body suffer A sound spirit saith Salomon will beare his infirmity Prov. 18. 14. Patience to the soule is as the lid to the eye for as the lid being shut when occasion requires saves it exceedingly so patience intervening betweene the soule and that which it suffers saves the heart whole and cheeres the body againe And therefore if you marke it when you
though they be railed on and reviled by their enemies yet have eares and heare not mouthes and speak not hands and revenge not neither have they breath in their nostrils to make reply Psal. 115. 5 6 7. If you will see it in an example looke upon David hee was as deafe and dumbe at reproach as any stocke or stone They that seeke after my life saith he lay snares and they that goe about to doe me evill talke wicked things all the day sure it was their vocation to backebite and slander but I was as deafe and heard not and at one dumbe which doth not open his mouth I was as a man that heareth not and in whose mouth are no reproofes Psal. 38. 12 13. This innocent Dove was also as wise as a Serpent in stopping his eares and refusing to heare the voyce of these blasphemous Inchanters charmed they never so wisely And as their words are to be contemned by us so are their challenges to fight when a young Gallant would needs picke a quarrell with an ancient tryed Souldier whose valour had made him famous it was generally held that he might with credit refuse to fight with him untill his worth should be knowne equivalent to his saying your ambition is to win honour upon me whereas I shall receive nothing but disgrace from you The Goshawke scornes to fly at Sparrowes Those noble Dogs which the King of Albany presented to Alexander out of an overflowing of courage 〈…〉 temned to encounter with any Beasts but Lyons and Elephants as for Stagges wilde Boares and Beares they made so little account of that seeing them they would not so much as remove out of their places And so the Regenerate man which fighteth daily with their King Sathan scornes to encounter with his servant and slave the Car 〈…〉 ll mâ—â— And this is so farre from detracting that it addes to his honour and shewes his courage and foâ—tiâ—â—dâ— to be right generous and noble Againe secondly the wager is unequall to lay the life of a Christian against the life of a Ruffion and the blind sword makes no difference of persons the one surpassing the other as much as Heaven Earth Angels men or men beasts even Aristippus being derided by a fearelesse souldier for drooping in danger of ship 〈…〉 acke could answer thou and I have not the like cause to be afraid for thou shalt onely lose the life of an Asse but I the life of a Philosopher The consideration whereof made Alexander when hee was commanded by Philip his Father to wrestle in the games of Olympia answer hee would if there were any Kings present to strive with him else not which is our very case and nothing is more worthy our pride then that which will make us most humble if wee have it that we are Christians When an Embassadour told Henry the fourth that Magnificent King of France concerning the King of Spaines ample Dominions First said hee he is King of Spaine is hee so saith Henry and I am King of France but said the other he is King of Portugall and I am King of France saith Henry Hee is King of Naples and I am King of France Hee is King of Sicily and I am King of France He is King of Nova Hispaniola and I am King of France He is King of the West Indies and I said Henry am King of France He thought the Kingdome of France onely equivalent to all those Kingdomes The application is easie the practice usuall with so many as know themselves heires apparent to an immortall Crowne of glory And as touching their future estate Fret not thy selfe saith David because of the wicked men neither bee envious for the evill doers for they shall soone be cut downe like grasse and shall 〈◊〉 as the greene hearbe Psal. 37. 1 2. This doth excellently appeare in that remarkable example of Samaria besieged by Benhadad and his Host 2 Kings 7. 6 7. As also in Haman who now begins to envy where halfe an howre since he had scorned as what could so much vex that insulting Agagite as to be made a Laqui to a dispised Jew yea not to mension that which followed stay but one howre more the basest slave of Persia will not change conditions with this great favourite though he might have his riches and former honour to boot I might instance the like of Pharoah Exod. 15. ver 9 10 19. Senacharib Esa. 37. vers 36 37 38. Herod Acts. 12. vers 22 23. and many other but experience shewes that no man can sit upon so high a Coguâ— but may with turning prove the lowest in the Wheele and that pride cannot climbe so high but justice will sit above her And thus are they to be contemned and pittied while they live and when they dye 3. After death the Lord knoweth how to deliver the godly out of temptation saith Peter and to reserve the unjust unto the day of judgement to be punished 2 Pet. 2. 9. Alas were thy Enemy sure to injoy more Kingdomes then ever the Devill shewed Christ to bee more healthfull than Moses to live longer than Methuselah yet being out of Gods favour this is the end to have his Body lye hid in the silent dust and his Soule tormented in Hell fire And upon this consideration when Dionysius the Tyrant had plotted the death of his Master Plato and was defeated by Platos escape out of his Dominions when the Tyrant dâ—sired him in writing not to speak evill of him the Philosopher replyed That he had not so much idle time as once to thinke of him knowing there was a just God would one day call him to a reckoning The Moone lookes never the paler when Wolves howle against it neither is she the slower in her motion howbeit some Sbeepheard or Lyon may watch them a good turne Wherefore saith Saint Gregory pray for thine enemies yea saith Saint Paul be gentle toward all that doe thee evill and instruct them with meeknesse proving if God at any time will give them repentance that they may know the truth and come to amendment of life out of the snare of the Devill of whom they are taken prisoners to doe his will 2 Tim 2. 25 26. Which thing himselfe had formerly found of force for with that contrary breath I meane that one prayer which Saint Steven made at his death he was of a foe made a friend of a Saul a Paul of a Persecutor a Preacher of an imposter a Pastor a Doctor of a sedncer of a Pirat a Prelate of a blasphemer a blesser of a theefe a shepheard and of a Wolfe a sheep of Christs fold 4. And lastly if we consider our owne future estate we have no lesse cause to contemne their evill words for it is not materiall to our well or ill being what censures passe upon us the tongues of the living availe nothing to the good or hurt of those that lye in their graves they can neither diminish their joy nor
precious oyntment may not have the least fly in it nor a delicate Garden the least weed though the Wildernesse bee overgrowne with them I know the blind World so blames the Religious and their Religion also for this nicenesse that they thinke them hypocrites for it but this was Jobs comfort in the aspersion of hypocrisie my witnesse is in heaven and my record on high And as touching others that are offended their answer is take thou O God who needest not our sinne to further thy worke of grace the charge of thy Glory give us grace to take charge of thy Precepts For sure we are that what is absolutely evill can by no circumstance be made good poyson may be quallified and become medecinall there is use to bee made of an enemy sicknesse may turne to our better health and death it selfe to the faithfull is but a doore to life but sinne be it never so small can never be made good Thus you have seen their feare but looke also upon their courage for they more feare the least sin than the greatest torment All the feare of Satan and his instruments ariseth from the want of the due feare of God but the more a man feares God the lesse he feares every thing else Feare God honour the King 1 Pet. 2. 14 1â—7 Hee that feares God doth but honour the King hee need not feare him Rom. 13. 3. the Law hath not power to smite the vertuous True many have an opinion not wise that Pieâ—y and Religion abates fortitude and makes vallour Feminine but it is a foundation-lesse conceit The true beleever feares nothing but the displeasure of the highâ—st and runs away from nothing but sin Indeed he is not like our hot-spurs that will sight in no cause but a bad that feare where they should not feare and feare not where they should feare that feare the blasts of mens breath and not the fire of Gods wrath that feare more to have the World call them Cowards for refusing then God to judge them rebels for undertaking that tremble at the thought of a Prison and yet not feare Hell fire That can governe Townes and Cities and let a silly woman over-rule them at home it may bee a servant or a Child as Themistocles Sunne did in Gâ—eece What I will said hee my Mother will have done and what my Mother will have my Father doeth That will undertake a long journey by Sea in a wherry as the desperate Marriner hoyseth saile in a storme and sayes none of his Ancestors were drowned That will rush fearelesly into infected houses and say the Plague never seaseth on valiant blood it kils none but cowards That langushing of some sicknesse will strive to drinke it away and so make hast to dispatch both Body and Soule at once that will runne on high battlements gallop downe steep hils ride-over narrow Bridges walke on weake Ice and never thinke what if I fall but what if I passe over and fall not No he is not thus fearelesse for this is presumption and desperate madnesse not that courage and fortitude which ariseth from faith and the true feare of God but from blindnesse and invincible ignorance of their owne estate as what thinke you would any man put his life to a venter if he knew that when hee dyed he should presently drop into hell I thinke not But let the beleeving Christian who knowes hee hath a place reserved for him in Heaven have a warrant from Gods Word you cannot name the service or danger that he will stick at Nor can he lightly faile of successe It is observed that Trajan was never vanquished because he never undertooke warre without just cause In fine as he is most fearefull to offend so hee is most couragious in a good cause as abundance of examples witnesse whereof I 'le but instance two for the time would be too short to tell of Abraham and Moses and Caleb and David and Gideon and Barack and Sampson and Jâ—phâ—ha and many others of whom the Holy Ghost gives this generall testimony that by faith of weake they were made strong waxed valiant in Battell turned to slight the Armies of the Aliants subdued Kingdomes stopt the mouthes of Lyons quenched the violence of the fire c. Heb. 11. 22. to 35. Nor will I pitch upon Joshua whom neither Caesar nor Pompey nor Alexander the Great nor William the Conquerour nor any other ever came neare either for valour or victories but even Jonathan before and the Martyrs after Christ shall make it good As what thinke you of Jonathan whom neither steepnesse of Rocks nor multitude of enemies could discourage or disswade from so unlikely an assault Is it possible if the dâ—â—ine power of faith did not adde spirit and courage making men more than men that two should dare to thinke of encountring so many thousands and yet behold Jonathan and his Armour-bearer put to flight and terrified the hearts of all the Philistims being thirty thousand Charrets sixe thousand Hose-men and Foot-men like the sand of the Sea shore 1 Sam. 14. 15. O divine power of faith that in all attempts and difficulties makes us more than men and regardes no more Armies of adversaries than sworntes of flyes A naturall man in a project so unlikely would have had many thoughts of discouragement and strong reasons to disswade him but his faith dissolves impediments as the Sunne doth dewes yea he contemnes all feares over-lookes all impossibilities breakes through all difficulties with a resolute courage and flyes over all carnall objections with celestiall wings because the strength of his God was the ground of his strength in God But secondly to shew that their courage is no lesse passive then active looke upon that Noble Army of Martyrs mentioned in Ecclesiasticall History who went as willingly and cheerefully to the stake as our Gallants to a Play and leapt into their beds of flames as if they had beeue beds of Downes yea even weake women and young striplings when with one dash of a pen they might have beene released If any shall yet doubt which of the two the Religious oâ— Prophane are most valiant and couragious let them looke upon the demeanor of the twelve spyes Numbers the 13. and 14. Chapters and observe the difference between the two faithfull and true hearted and the other ten then will they conclude that Piety and Religion doth not make men Cowards or if it doe that as there is no feast to the Churles so there is no fight to the Cowards True they are not soone nor easily provoked but all the better the longer the cold fitt in an Ague the stronger the hot fitt I know men of the Sword will be loth to allow of this Doctrine but truth is truth aswell when it is not acknowledged as when it is and experience tolls us that he who feares not to doe evill is alwayes afraid to suffer evill Yea the Word of God is expresse that none can be truly
not onely through the raging waves of his enemyes reproaches but even in a stormâ— of stones being as earnest to save their soules as they were to slay his body Meere Civill and morrall men have speculative knowledg if thine be saving it will take away barreâ—nes and make thee fruitfull in the workes of obedience who planteth a Vineyard and eateth not of the fruit thereof we expect this of the Earth that hath onely nature and shall not God expect it of us who have sence to governe nature Reason to governe sence grace to governe reason Jesus Christ to governe all The little World Man is so the compendium and abridgement of all creatures that whatsoever is imprinted with Capitall Letters in that large Volume as in Folio is sweetly and harmoniously contracted in decimo sexto in the breefe text of man who includes all Planets have being not life Plants have life not sence Beasts have sence not reason Angels have being life reason not sence man hath all and containes in him more generality than the Angels being with Planets life with Plants sence with Beasts reason with Angels But the beleever hath over and above Gods spirit and faith which are peculiar prerogatives belonging to the godly which no man being a meere man is capable of Here also if it were as orderly as pertinent I might take occasion to shew another peculiar and proper adjunct belonging to the patience of a Christian which a Philosopher may sooner envy than imitate yea it must put him besides his reason before hee can conceive it possible namely That a Christian rejoyceth in his sufferings Wee rejoyce in tribulation saith Saint Paul knowing that tribulation bringeth forth patience and patience experience and experience hope c. Rom. 5. 3. Yea hee goeth yet further and saith I am filled with comfort I am exceeding joyfull in all our tribulation 2 Cor. 7. 4. Which is to over abound exceedingly with joy such an eâ—uberation of joy as brake forth into thankefulnesse And Saint James the like saying My brethren count it exceeding joy when ye fall into divers temptations knowing that the trying of your faith bringeth forth patience and let patience have her perfect worke that ye may be perfect and intire lacking nothing James 1. 3 4. Gods people doe not onely acknowledge that they suffer justly from God even when they suffer unjustly from men as Josephs brethren did who were no Spyes nor eozoners as they were accused yea they had faithfully presented their Moneyes for their Wheat neither had they stolne their Lords Cup yet say they justly is this evill come upon us because we have sinned against our brother Genesis 42. 21. Aâ— a trespasse being committed perhaps thirty or forty yeares agoe and no punishment till now inflicted behold thy Creditor is now come and thou must pay the debt hast thou any wrong done thee I trow not But this is not all though nature will scarce acknowledge so much for wee must proceed and not alwayes continue in the nethermost Forme like drones he is not uppermost in this Schoole of patience who suffereth things patiently that must bee suffered but hee who doth it willingly cheerefully and thankefully Paulus Dioconus relates how the Empresse Irene being deposed from ruling by her owne servant said I thanke God who of his free mercy advanced me an unworthy Orphane to the Empire but now that he suffereth me to be cast downe I ascribe it wholly to my sinnes blessed be his name for his mercy in the one in the other for his justice And Saint James being cut into peeces limbe by limbe was heard to say God bee thanked upon the cutting off of each member or joynt The very Heathen saith Saint Hierome know that thankes are to bee given for benefits received but Christians onely give thankes for calamities and miseries But because this path leads from the way of my intended discourse and you affect not to have mee digresse come wee to the sixteenth Reason CHAP. XXXI T 〈…〉 at they may follow Christs examples and imitate the patience of the Saint in all Ages 16. Reason 6. IN the sixth and last place they beare the slanders and persecutions of wicked men patiently that they may follow Christs example and imitate the patience of the Saints in all ages Christ also suffered for you saith Saint Peter leaveing you an example that you should follow his steps 1 Pet. 2. 21. And it is written of him that When he was reviled he reviled not againe when he suffered he threatned not 1 Pet. 2. 23. He was called of his enemies Conjurer Samaritane Wine-bibber c. was scoft at scorned scourged Crucified and what not yea he suffered in every place in every part First In every place hunger in the desart resistance in the Temple sorrow in the Garden contumelyes in the Judgement Hall Crucifying without the City and so forth Secondly in every part his eyes run downe with teares his temples with blood his eares tingled with buffettings glowed with reproaches they afflicted his taste with Gall spit in his face pearst his head with thornes his hands with nayles his side with a speare his heart was full of sorrow his soule of anguish his whole body was sacrificed as an offering for sinne and yet he suffered all for us to the end he might leave us an example that wee should follow his steps Neither was it so much what he suffered as with what affection willingnesse and patience he suffered that did Nobilitate the merrit of his sufferings As touching the first why descended he to take our flesh but that we might ascend to take his Kingdome he descended to be crucified that we might ascend to be glorified he descended to Hell that wee might ascend to heaven Touching the second what King ever went so willingly to be Crowned as he to be crucified Who so gladly from execution as hee to it What man was ever so desirous to save his life as Christ was to lose it witnesse that speech I have a Bapâ—isme to bee baptized with and how am I pained till it be accomplished Luke 12. 50. His minde was in paine till his body and soule came to it And to him that disswaded him from it he used no other termes than avoid Satan And thirdly with what patience he suffered all let both Testaments determine he was oppressed and afflicted yet did he not open his mouth he was brought as a Sheepe to the slaughter and as a Sheepe before the Shearer is dumbe so opened he not his mouth Isaiah 53. 7. His behaviour was so mild and gentle that all the malice of his enemies could not wrest an angry word from him Yea when his owne Disciple was determined to betray him I see not a frowne I heare not a check from him againe but what thou doest doe quickly O the admirable mecknesse of this Lamb of God Why doe wee startle at our petty wrongs and swell with anger and breake into furious
it so that she is troubled in her minde why even that shall make her pray and weepe sore unto the Lord and make vowes yea and when God gives Samuel to her shee will give Samuel backe againe to God Lastly Saint Paul in this schoole of Affliction will learne in what estate soever he is prosperous or adverse therewith to be content Phil. 4. 11. And thou mayest foulely suspect thy selfe if thou beest not the better for thy being the worse He is no true borne Christian who is not the better for his evils whatsoever they be no price can buy of the true beleever the gaine of his sinnes Yea Sathan himselfe in his exercise of Gods Children advantageth them And looke to it if the malice and enmity of wicked men hath beaten thee off from thy profession thou wert at the best but a counterfeit and none of Christs owne Band. A little faith even so much as a graine of Mustard-seed would be able to remove greater mountaines of feare and distrust out of thy soule than these for know this that Good men are like Diamonds which will shine in the durt yea they resemble Glow-wormes which shine most in the darke or Juniper which smels sweetest in the fire or Pummander which becomes more fragrant by chafeing or Roses which are sweeter in the Still than on the stalke 2. Use. 2. If the malice of our enemies as it is husbanded to our thirst by a divine and supreame providence doth make so much for our advantage and benefit here and hereafâ—er as namely that it opâ—ns our eyes no lesse than peace and prosperity had formerly sâ—ut them that nothing doth so powerfully call home the conscience as affliction and that we need no other art of memory for sinne besides misery if commonly we are at variance with God when we are at peace with our enemies and that it is both hard and happy not to be the worse with liberty as the sedentary life is most subject to diseases if vigor of body and infirmity of minde doe for the most part lodge under one roofe and that a wearish outside is a strong motive to mortification if God the all-wise Physitian knowes this the fittest medicine for our soules sicknesse and that we cannot otherwise be cured if our pride forceth God to doe by us as Sertorius did by his Army who perceiving his Souldiers puft up through many victories and hearing them boast of their many conquests led them of purpose into the lap of their enemies to the end that stripes might learne them moderation If this above all will make us pray unto him with heat and fervency as whither should we flye but to our Joshua when the powers of darkenesse like mighty Aramites have besieged us If ever we will send up our prayers to him it will be when we are beleager'd with evils If true and saving joy is only the daughter of sorrow if the security of any people is the cause of their corruption as no sooner doth the Holy Ghost in sundry places say Israel had rest but it is added They committed wickednesse Even as standing waters soone grow naysome and Vines that grow out at large become wilde and fruitlesse in a small time if it weanes us from the love of worldly things and makes us no lesse inamored with heavenly as Zeno having but one Fly-boat left him hearing newes that both it and all therein was cast away said O Fortune thou hast done well to send me again to our Schoole of Philosophy Whereas if we finde but a little pleasure in our life wee are ready to doate upon it Every small contentment glewes our affections to that we like neither can we so heartily thinke of our home above whilest we are furnished with these worldly contentments But when God strips us of them straightwayes our minde is home-ward if this world may be compared to Athens of which a Philosopher said that it was a pleasant City to travell through but not safe to dwell in if by smarting in our bodyes states or names we are saved from smarting in our soules If it was good for Naaman that he was a Leaper good for David that hee was in trouble good for Bartimeus that hee was blinde if with that Athenian Captaine we should have perished for ever in case wee had not thus perished for a while if our peace would have lost us in case wee had not a little lost our peace then refuse not the chastening of the Lord neither be grieved with his correction as Solomon adviseth Proverbs 3. 11. And so much the rather 1. First because our strugling may aggravate cannot redresse our miseries 2. Secondly because the Lord will bee sanctiâ—ied either of us or on us one of the two as Saint Austin speakes 3. Thirdly because that is little which thou sufferest in comparison of what thou deservest to suffer for thou hast deserved to be destroyed and he that hath deserved hanging may be glad if he scape with whipping Besides as David told Saul he could as easily have cut his throat as hee had his coat or as Caesar boasted to Metellus he could as soone make him hop headlesse as bid it be done so the Lord may expostulate with thee and much more Wherefore be patient I say but not without sence be not of those Stoicks stocks rather you may stile them who like beasts or rather like blocks lie under their burthen and account it greatest valour to make least adoe and lay it as little as may be to heart For if you meane to be the Kings sonnes you must bring him the fore-skins of a hundred Philistims shew him the fruit of your former sufferings But above all let us not resemble the wicked who if affliction comes to them receive the curse with cursing and if the Devill throw but one crosse to them they will take their soules and throw them againe to him for they presently break out either into some cursed rage or into the rage of cursing or into some cursed action A usuall thing when men are crossed by the creatures I might say their owne husbands or children to fall a cursing and blaespheming them to whom we may say as the Prophet did to Senacharib 2 Kings 19. 22. Whom hast thou blasphemed and against whom hast thou exalted thy selfe even against the holy one of Israel Whom are you angry withall doth the raine and waters or any other creature displease you Alas they are servants if their master bid smite they must not forbare They may say truly what Rabshakeh usurped are we come without the Lord Isay 36. 10. Yea are we not sent of the Lord in love and to doe you good and to give you occasion of rejoycing afterward if you beare the crosse patiently and make that use of it which others doe and the Lords intends Yea Saint Paul could rejoyce even in tribulation But alas these are so farre from rejoycing with that blessed Apostle that they rave in
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
charge for the Prophet as the Prophet had a charge for Niniveh for this is a sure rule if in case God gives any of the creatures leave to afflict us yet he will be sure to lay no more upon us than we are able or he will make us able to beare yea than shall make for our good and his glory He hath a provident care over all the Creatures even Beasts and Plants and certainly wee are more pretious than Fowles or Flowers yet the Lord cares for them Will the Householder take care to water the Herbes of his Garden or to fodder his Cattell and suffer his Men and Maides to famish through hunger and thirst Or will he provide for his Men and Maides and let his owne Children strave Surely if a man provide not for his owne He hath denyed the faith and is worse than an Infidell 1 Tim. 5. 8. Farre bee it then from the great Housholder and Judge of all the Earth not to provide for his deare Children and Servants what shall bee most necessary for them Indeed we may feare our owne flesh as Saint Paul did but God is faithfull and will not suffer us to be tempted above our strength but will even give the issue with the temptation and in the meane time support us with his grace 2 Corinth 12. 9. You have an excellent place to this purpose Jeremiah 15. 20. 21. Section 2. Objection But we see by experience that GOD gives wicked men power oftentimes to take away the very lives of the godly Answer What then If we lose the lives of our bodies it is that wee may save the lives of our soules and attaine the greater degree of glory Luke 9. 24. and so we are made gayners even by that losse Now if God takes away temporall and gives eternall life for it there is no hurt done us he that promiseth ten peeces of silver and gives ten peeces of gold breaks no promise Peace be unto this house was the Apostles salutation but it was not meant of an outward peace with men of the world and Christ saith You shall have rest Matth. 11. 28 but it is rest vnto your soules Againe then hast mâ—rited a three-fold death if thou art freed from the two worser spirituall and eternall and God deale favourably with thee touching thy naturall death hee is mercifull if not thou must not thinke him unjust Though the Devill and the World can hurt us aswell as other men in our owtward and bodâ—ly estates as the Devill had power over Job in his Ulcers over his Children in their death over Mary Magdâ—len that was possessed and over that daughter of Abraham Luke 13. whom he kept bound loâ— 18. yeares Vers. 16. yet they can doe us no hurt nor indanger our soules they shall lose nothing but their drosse as in Zachary 13. 9. Isaiah 12. Let them sâ—uce out our bloud our soules they cannot so much as strike let wild beasts teare the body from the soule yet neither body nor soule are thereby severed from Christ. Yea they can neither deprive us of our spirituall treasure here nor eternall hereafter which makes our Saviour say Feare yee not them which kill the body but are not able to kill the soule but rather feare him which is able to destroy both soule and body in Hell Matth. 10. 28. The body is but the Barke Cabinet Case or Instrument of the Soule and say it falls in peeces there is but a Pitcher broken the soule a glorious Ruby held more sit to be set in the Crowne of glory than here to be trodden under foot by dirty Swine and therefore so soone as separated the Angels convey her hence to the place of everlasting blisse Alas what can they do they cannot separate us from the love of God in Christ Jesus Rom. 8. 38 39. Yea they are so farre from doing us harme as that contrarywise wee are much the better for them In all these things we are more than conquerours through him that loved us Verse 37. Whatsoever then becomes of goods or lives happy are we so long as like wise Souldiers we guard the vitall parts while the soule is kept sound from impatience from distrust c. Our enemy may afflict 〈◊〉 he cannot hurt us Objection Neverthelesse that which I suffer is exceeding grievous Answer Not so grievous as it might have beene for he that hath afflicted thee for a time could have held thee longer he that toucheth thee in part could have stricken thee in whole hee that laid this upon thy body hath power to lay a greater Rod both upon thy body and soule Again there is no chastisement not grievous the bone that was disjoynted cannot be set right without paine no potion can cure us if it worke not and it workes not except it makes us sick Nay my very disease is not so painfull for the time as my remedy how doth it turne the stomack and wring the intrayles and work a worse distemper than that wherof I formerly complained neither could it be so wholsome if it were lesse unpleasing neither could it make me whole if it did not first make me sicke But we are contented with that sicknesse which is the way to health there is a vexation without hurt such is this wee are afflicted not overpressed needy not desperate persecuted not forsaken cast downe but perish not how should wee when all the evill in a City comes from the providence of a good God which can neither be impotent nor unmercifull It is the Lord let him doe what he will Woe worth us if evils could come by chance or were let loose to light where they list now they are over-ruled wee are safe In the name of God then let not the tall stature of the Anakims nor the combination of the Edomites nor the politick counsels of all the Achitophels and Machivilians nor the proud lookes noâ— the big words of all the Amaziahs combining themselves together deter or dismay you Let not the overtopping growth of the sonnes of Zerviah seeme too hard for you for God is infinitely more strong and mighty to save us than all our enemies are to dâ—stroy us and he hath his Oâ—re in their Boate he hath a speciall stroke in all actions whatsoever and can easily over-reach and make starke fooles of the wisest by making their owne counsels and endeavour like Hushais to overthrow those intentions which they seeme to support As touching the continuance of afflictions God so ordereth and tempereth the same in his mercifull wisedome that either they be tollerable or short either our sorrowes shall not be violent or they shall not last if they be not light they shall not be long grievous and sore tryals last but for a season 1 Peter 1. 6. A little while John 16. 16. Yea but a moment 2 Cor. 4. 17. He endureth but a while in his anger saith the Psalmist but in his favour is life weeping may abide for a night but
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 the body and so likewise for the soule If it be an afflicted conscience waiting Gods leasure for the assurance of his love is the best remedy and so in all others cases Section 10. Objection But when will there be an end of this long disease this tedious affliction this heavy yoake of bondage c. Answer It is a signe of cold love scarce to have begun to suffer for Christ and presently to gape for an end It was a farre better speech of one Lord give me what thou wilt as much as thou wilt when thou wilt Thou art Gods Patient prescribe not thy Physitian It is the Goldsmiths skill to know how long his gold must be in the Crusible neither takes he it out of that hot bath till it be sufficiently purified What if the Lord for a time forbeare comming as Samuel did to Saul that hee may try what is in thee and what thou wilt doe or suffer for him that hath doâ—e and suffered so much for thee as why did God seâ— Noah about building the Arke an hundred and twenty yeares when a small time might have finished it It was for the tryall of his patience Thus hee led the Israelites in the Desarts of Arabia forty yeares whereas a man may travell from Ramesis in Aegypt to any part of Canaan in forty dâ—yes this God did to prove them that hee might know what was in their hearts Deut. 8. 2. He promised Abraham a Sonne in whom he should be blessâ—d this heâ— pâ—rformed not in thirty yeares after He gave David the Kingdome and annointed him by Samuel yet was he not possessed of it in many yeares insomuch that he said Mine eyes faile for thy Word Psal. 119. 123. Joseph hath a promise that the Sunnâ— and Moone should do him râ—verence but fiâ—st he must be bounâ— in the Dungeon This God doth to â—ry 〈◊〉 for in 〈◊〉 〈◊〉 we shâ—w our selves and our 〈◊〉 Whâ—â— saith God to his 〈…〉 Psal. 75. When 〈◊〉 I â—ee 〈◊〉 â—ime I will execute jud 〈…〉 ment 〈◊〉 Verse a. he doth not â—â—y 〈◊〉 you thinke the time convenient Let us tarry a little the Lords leasure deliverance will come peare will come joy will come in meane while to be patient in misery makes misery no misery Againe secondly he may delay his comming for other ends of greater consequence Marthae and Mary send to Christ as desiring him to come and restore Lazarus their sicke brother to healthâ— John 11. 3. expecting him without delay now he loved both Martha and her Sister and Lazarus Verse 5. yet he neglects comming for many dayes le ts him dye be put in the grave untill he stanke but what of all this he that would not restore sicke Lazarus to health restored dead Lazarus to life which was a greater mercy then they either did or durst aske Neither did this onely increase their joy and thankefulnesse give them occasion ever after to beleeve and hope above and against all hope but it made many of the Jewes beleeve in him which before did not Verse 45. Thirdly and lastly he delayes thee the longer that when he comes he may bring with him the greater recompence of reward for he will comfort us according to the dayes we have beene afflicted and according to the yeares that we have seene evill Psal. 90. 15. Neither will he stay over-long for behold saith he I come quickly and my reward is with me to give every man according as his workes shall be Revel 22. 12. and suffering is accounted none of the meanest workes So that the harder the conflict the more glorious the conquest Wherefore hold out yet a little and helpe shall not be wanting to the co 〈…〉 batants nor a crowne to the conquerours Yea sight to the last minute for the eye of thy Saviour is upon thee if thou faint to cheere thâ—e if thou stand to it to second thee if thou conquer to crowne thee whereas no combate no conquest no conquest no triumph Objection But my sufferings are so great that if they continue I shall never be able to hold out Answer True if thou trustâ—st to thine owne strength for perseverance is the gift of God yea it is hee that worketh in us both to will and to doe at his good pleasure Phil. 2. 13. â—irst mans will is a fugitive Onesimus and God must call home that runnagate subdue that rebell besore we can chuse that which is good Neither when we have begun can we continue perficit qui efficit He that begun a good worke in 〈◊〉 will performe it Phil. 1. 6. Jesus is the founder and finisher of our faith Hebr. 12. 2. Neither can wee of our selves suffer for him Datur pati It is given to us to suffer for his sake Phil. 1. 29. Without me ye can doe nothing Iohn 15. 5. not parum but nihil But in him and through him all things I can doe all things through him that strengthens me Phil. 4. 13. In our selves we are weake Captives in him wee are more then Conquerours Rom. 8. 37. Whence it is many sicke men undergoe patiently such pressures as when they were in health they would not have beleeved they could have borne The truth of grace be the measure never so small is alwayes blest with perseverance because that little is fed with an everlasting spring Yea if grace but conquer us first we by it shall conquer all things else whether it be corruptions within us or temptations without us for as the fire which came down from Heaven in Elias time licked up all the water to shew that it came from God so will this fire spend all our corruptions No affliction without or corruption within shall quench it Wherefore doe but thy endeavour to hold out I meane with patience for that Spirit which came in the likenesse of a Dove will not come but upon a Dove and pray for divine assistance this sadnesse shall end in gladnesse this sorrow in singing But above all pray unto God for Prayer is the Key of Heaven as Saint Austin tearmes it and the hand of a Christian which is able to reach from Earth to Heaven and to take forâ—h every manner of good gift ouâ— of the Lords Treasury Did not Elias by turning this Key one way lock up the whole Heaven from raining for three yeares and six moneths and another while by turning the same Key of Prayer as much another way in the turning of a hand unlock all the doores and windowes of Heaven and set them wide open that it rained and the Earth brought forth her fruit Yea as all Sampsons strength lay in his haire so all our strength lyeth in Prayer Prayers and teares are the Churches Armour Prayers and patience her weapons and therefore when Peter was imprisoned by cruell Herod the Congregation joyned their forces to pray for him and so brake his chaynes blew open the Iron Gates and fetcht him out Acts 12. 4. to 18. Armâ— Christianorum
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
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.
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