the Legions of Hell should combine with the Potentates of the Earth to doe their worst they are all nothing without God as in Aâ—ithmeticke put never so many Cyphers together one aâ—ore another and they make nothing but let one figure be added it makes them infinite So is it with men and devils if God bee not with them they are all but Cyphers And yet for the praise of his glory and the good of his Church these enemies of his whether they rise or sit still shall by an insensible ordination performe that will of the Almighty which they least thinke of and most oppose The Inhabitants of Jerusalem and their Rulers because they knew him not nor yet the words of the Prophets which are read every Sabboth day have fulfilled them in condemning him Act 13. 27. so that as Saint Austin speaks by resisting the will of God they doe fulfill it and his will is done by and upon them even in that they doe against his will That even Satan himselfe is limited and can go no furâ—her than his chaine will reach wee may see Revel 20. 2. More particularly he could not touch so much as Jobs body or substance no not one of his servants nor one limbe of their bodies nor one â—aire of their heads nor one beast of their heards but hee must first beg leave of God Job 2. 6. Nay Satan is so farre from having power over us living that hee cannot touch our bodyes being dead yea he cannot find them when God will conceale them witnesse the body of Moses and I doubt not but as the Angels did wait at the Sepulchre of their and our Lord so for his sake they also watch over our graves he could not seduce a false Prophet nor enter into a Hog without licence the whole Legion sue to Christ for a sufferance not daring other than to grant that without his permission they could not hurt a very Swine And when he hath leave from God what can hee doe he cannot goe one hayres breadth beyond his commission Being permitted hee could bring Christ himselfe and set him on the Pinacle of the Temple but he could not through hiâ— downe which even a little Childe might have done with permission As the Lyon 1 Kings 13. kild the Prophet but neither touched the Asse whereon he roade nor yet the dead carkas contrary to his nature True Satan could boast even to Christ himselfe that all the World was his and all the Kingdomes thereof but when it came to the push he could not enter into a very Hog without asking him leave and having leave given him hee presently carryed the whole heard headlong into the Sea Why did he not so to the man possessed no thankes to him he had leave for the one not so for the other and therefore a whole Legion of them were not able to destroy one poore simple man Matth 8. vers 31 32. So that all our enemies are curbed and restrained by the divine providence of our heavenly Father Satan may be his executioner but God is the Judge and the Executioner cannot lay on a stroake more than the Judge appoints I confesse Satan is so strong comparatively and withall so crafty and malitious that wee may with reverence and love wonder at the mercy of God in our delivery But this is our comfort first that Spirit as we have showne can doe nothing without the God of spirits Secondly wee have the Angels ayde as the Prophet Elisha against that bloody King 2 Kings 6. 17. Lot against the Sodomites Gen. 19. 10. Jacob against the feare of Esaâ— Gen. 32. vers 24 28. Hezekiah against Zenacharib Esay 37. 36. and England against that invincible Navy of the Spaniards in Eighty eight True they appeare not ordinarily what then no more doe the evill Angels but the Word of God assures us it is so the Angel of the Lord pitcheth round about them that feare him and delivereth them Psalm 34. 7. And doe but thou get spirituall eyes whereby thou mayest see as with Moses the invisible God so the invisible Angels doe but pray as Elisha for his servant that thine eyes may be opened and then thou shalt see more with thee than against thee 2 Kings 6. 16 17. Yea had wicked men their eyes opened as Balaam once had they would at every turne see an Angel stand in their way ready to resist what they goe about as hee did for this is one of the noble imployments of those glorious spirits to give a strong though invisible opposition to lewd enterprises Many a treacherous act have they hindered without the knowledge of the Traytor Yea O God many are the dangers which we see and feare innumerable those wee neither see nor feare Therefore to take away all attribution to our selves even when we know not thou dost deliver us Now if it be fearfull to think how great things evill spirits can do with permission it is comfortable to think how they can doe nothing without permission for if GOD must give him leave he will never give him leave to doe any harme to his chosen he will never give him leave to doe the least hurt to our soules Now as by way of concession every greater includes the lesse bee that can lift a Talent can easily lift a Pound so by way of denyall every greater excludes the lesse If Satan himselfe cannot hurt us much lesse his instruments weake men but for proofe of this see also an instance or two that a Sparrow cannot fall to the ground without our Heavenly Father and that without lâ—aâ—â— from him our enemies cannot diminish one haire of our heads we have our Saviours expresse testimony Matth. 10. 29. 30. Let the Powder-Traytors plot and contrive the ruine of our State never so cunningly and closely let them goe on to the utmost as there wanted nothing but an Actor to bring on that Catholike doomes-day yet before the Match could be brought to the Powder their artificiall fire-workes were discovered their projection prodition deperdition all disâ—lâ—sed and seasonably returned on their owne heads And the like of their invincible Navy Let Jesabel fret her heart out and sweare by her gods that Eliah shall die yet she shall be f 〈…〉 strate Eliah shall be safe Let the red Dragon spout forth slouds of venome against the Church the Church shall have wings given her to flie away shee shall be delivered Revelat. 12. Let the Scribes and Pharisees with their many false witnesses accuse Christ never so yet in spight of malice innocency shall finde abbetors and rather than hee shall want witnesses the mouth of Pilate shall be opened to his justification Yea let Jonas through frailty runne away from the execution and embassage of GODS charge and thereupon be cast into the Sea thoughâ— the Waves require him of the Ship and the Fish require him of the Waves yet the Lord will require him of the Fish even the Sea and the Fish had as great a
in body goods or good name for of necessity there must bee in that man that can patiently beare such a losse somewhat more than man I know there are some men or rather two legged Beasts that esteeme no more of Bookes and Notes than Esops Cocke did of the Pearle hee found and these accordingly will say this was nothing in comparison of what they suffer as when once a Hot-spur was perswaded to be patient as Job was he replyed What doe you tell me of Job Job never had any suits in Chauncery Yea indeed the meanest of Christs royall Band for patience puts down all the generations of naturall men as even their enemies will confesse Consalvus a Spanish Bishop and Inquisitor wondred how the Protestans had that Commandement Thou shalt love thy neighbour as thy selfe so indelibly Printed in their hearts that no torture could blot it out and make them confesse and betray one another And indeed how should it be otherwise for First if Morall Principles cherished and strengthened by good education will inable the soule against vitious inclinations so that though some influence of the heavens doe worke upon the aire and the aire upon the spirits and the spirits upon the humors and these incline the temper and that inclines the soule of a man such and such wayes Yet breeding in the refineder sort of evill persons will much prevaile to draw them another way what may wee thinke of grace and faith and Gods spirit which are supernaturall Secondly every Christian suffering for Christs sake and for righteousnesse sake hath Gods mighty power to support him and Christ to suffer with him and beare a part in his misery whereas the naturall man suffers all himselfe as a delinquent or malefactor whose guilty conscience addes weight to his punishment A woman called Fâ—licitas whom Saint Austin much praiseth being brought to bed in the time of her imprisonment for the truth and by reason of the great paines shee had in her labour that she could not forbeare schreâ—ching one of the Officers hearing her cry out tauntingly mockt her thus Ah woman if thou canst not beare these sorrowes without such cryingâ— how wilt thou endure when thou shalt be burnt or cut in peeces or torne asunder What thou now sufferest is but sport but the Tragedy is to follow whom shee answered Now said shee I suffer for my selfe and for sinne but then Christ is to suffer in me and I for him And it fell out as she said for when she was thrown to the wild beasts she neither sent out screechings nor so much as a sigh or groane but entertained death with so merry and cheerfull a countenance as if she had beene invited to a Feast And thus you see in the first place that Nature hath but a slow foot to follow Religion close at the heeles that grace and faith transcends reason as much as reason doth sense that patience rightly so called is a Prerogative royall peculiar to the Saints It is well if Philosophy have so much wisedome as to stand amazed at it 2. That it is not true Christian patience except it flow from a pious and good heart sanctified by the Holy Ghost 2 Be done in knowledge of and obedience to Gods command 3 That wee doe it in humility and sincere love to God 4 That it be done in faith 5 That wee ayme at Gods glory not our owne and the Churches good in our sufferings 6 That we â—orgive aswell as forbeare yea love pray for and returne good to our enemies for their evill which being so what hath the Swashbuckler to say for himselfe And what will become of him if he repent not who can afford no time to argue but to execute Yea what hath the more temperate worldling to say for himselfe who hath some small peece of reason for his guide arguing thus I would rather make shew of my passions than smoother them to my cost which being vented and exprest become more languishing and weake better it is to let its point worke outwardly than bend it against our selves and in reason Tallying of injuries is but justice To which I answer it is not reason especially â—arnall reason but Religion which all this while hath beene disputed of which is Divine and supernaturall and that teacheth how good must be returned for evill and that we should rather invite our enemy to doe us more wrong than not to suffer the former with patience as our Saviours words doe imply If saith hee they strike thee on the one cheeke turne to him the other also If they sue thee at the Law and take away thy Coate let him have thy Cloake also Mat. 5. 39 40. He speakes comparatively as if he should say rather suffer two wrongs than doe one Indeed the difficulty of the duty the seeming danger and want of Faith in carnall men weakneth the force of the strongest reasons for no more among Ruâ—â—ins but a word and a blow among civill men a word and a writ can you expect But as thrice Noble Nehemiah said to that false Belly-god betraying-Priest Shemaiah should such a man as I flee So the true Christian will encounter all discouragements and frightning Alarums thus should such a man as I feare to doe that which my Master King and Captaine Christ Jesus hath commanded me which is of more necessity than life it selfe Yea seeing Heathens could goe so farre as to subdue their passions for shame let so many of us as would be accounted Christians goe further even to the mortifying of ours or if we goe not before Publicans and Sinners in the Kingdome of grace Publicans and Sinners shall goe before us into the Kingdome of Heaven And seeing the duty of the Childe is the Fathers honour let us that are Christians bee knowne from Worldlings by our practice as once the Grecians were knowne from the Barbarians by their vertuous lives as Quintus Curtius notes Shall a wild Olive Tree growing upon the barren mo 〈…〉 s of Gilboa and nature where neither dew of the spirit nor rayne of grace faleth bare such fruit and shalt not thou a green Olive Tree in the house of God planted beside the waters of comfort bring forth this fruit of the spirit We see that civill honesty severed fâ—â—m trâ—e piety humility saving knowledge sincere love to God true obedience to his word justifying faith a zeale of Gods glory and desire to edifie and win others God accepts not as proceeding from the love of our selves and other carnall respects namely to obtaine praise or profit thereby So that to suffer as the Heathen did without observing other circumstances is but to imitate that foolish Patient who when the Physitian bade him take that prescript eate up the paper Wherefore doe not onely subdue thy passions but sayle with that contrary breath of the Apostle 1 Cor. 4. 12. We are reviled and we blesse and with that of Saint Steven who rowed both against winde and tyde
the indignities offered to God then of our owne dangers And certainly no ingenuous disposition can be so tender of his owne disgrace as the true Christian is at the reproach of his God as we see in Moses who when Aaron and Miriam offered him a private injury it is said his meeknesse was such that he gave them not a word Numb 12. But when the people had fallen to idolatry and he heard them murmure against their Maker hee spares neither Aaron nor the people but in a godly â—it of zeale takes on at them yea breakes the Tables in peeces Exod. 32. A meeke Lambe in his owne cause a fierce Lyon in Gods Yea it was alwayes his manner to plead the peoples cause to God with prayers and teares but Gods cause against the people with sword and revenge And thus it fared with David who was a man deafe and dumb and wholly senselesse at Shemeiâ— private reproach when he cursed him cast stones at him called him murtherer and wicked man 〈◊〉 Sam. 16. But not so at Goliahs publick revilings of God and his Church no not at Michols despising his holy zeale in the publike service of God 2 Sam. 6. In these cases how full of life and spirit and holy impatiency did he shew himselfe to be And our Saviour Christ who suffered himselfe to bee spit upon buffeâ—ed crowned with Thornes c. without giveing an angry word s but when hee saw the Temple abused hee burned in a zealous anger against them tooke a s 〈…〉 rge and whipt the buyers and sellers ouâ— saying Yee have made my Fathers house a den of theeves Matth. 21. 12 13. 3. Touching our actions whether it be in thine owne cause or in the cause of God and Religion thou mâ—ist not be a revenger All that private persons can doe is either to lift up their hands to Heaven for redresse of sinne or to lift up their tongues against the sinne not their hands against the person Who made thee a Judge is a lawfull question if it meet with a person unwarranted True Phinâ—as in the case of Zimry and Cozby lift up his hand and thrust them both through with a Speare And when Moses saw the Aegyptian smiting the Hebrew hee smoate the Aegyptian but they had peculiar warrants signed from Heaven either by instinct or speciall command which we shall expect in vaine Well may we flee from danger as Jacob fled from Esau Moses from Pharoah David from King Saul Elias from Jesabel Paul from the Damascens and Christ himselfe from the Jewes And expect to finde comfort in our flight even a City of refuge as Jacob found favour in Labans house Moses a rich Father-in-Law Elias an Angel to feed him Paul spirituall brethren to comfort him besides the Holy Ghost the true Comforter But the weapons of a Christian in adversity ought onely to be patience and prayer fâ—r as Theodoret saith if Muentius and Maximinian in the heat of zeale shall rayle on wicked Julian at a Feast justly may their deaths be cast upon their petulancy but not upon their Religion Yea the Counsell of Eleberis decreed that if any man did take upon him to breake downe the Heathens Idolls and were slaine in the place that hee should not bee reckoned among the Martyrs Indeed God so loves this heat of zeale in all the carriages of his servants that if it transport us too farre hee pardoneth the errours of our fervency rather than the indifferences of lukewarmenesse as may be seene in that act of Moses when being wroth with the people about the malten Calfe hee brake the Tables in peeces Exod. 32. Neverthelesse if we shall either out of superstition or presumption doe that we have neither calling nor warrant for out of the word such our workes be our intention what it will are but the blinde whelpes of an ignorant zeale and an unadvized zeale when knowledge is not made the Pilot of devotion may bee more prejudiciall than a cold râ—misnesse Swift horses without a skilfull waggonâ—â— and full sayles without a good Pilot endanger more Objection Every base nature will be ready to offer injuries where they thinke they will not be repaid he will many times beat a Coward that would not dare to strike him if he thought him valiant as a Cur that goes through a Village if hee clap his tayle betweene the legs and runne away every Cur will insult over him but if he bristell up himselfe and stand to it give but a counter-snarle there 's not a Dog dares meddle with him Answer Neverthelesse avenge not thy selfe but give place unto wrath and that for conscience sake Rom. 12. 19. If thou receivest wrong in thy person goods or good name it is the Magistrates office to see thee righted and For this cause yee pay also tribute He is the Minister of God for thy wealth to take vengeance on him that doth evill and for the praise of them that doe well neither doth hee beare the sword for nought Rom. 13. 4 5 6. 1 Peter 2. 14. Now in this case he that hath endammaged me much as you have some that will deprive men of their possessions and then perswade them to be content cannot plead breach of charity in my seeâ—ing his Restitution and because patience without discretion wrongs a good cause I will so mit wrongs as I may not encourage others to offer them and so retaine them that I may not induce God to retaine mine to him Have you not seene a Crow stand upon a Sheepes backe pulling off wooll from her side even creatures reasonlesse know well whom they may be bold with that Crow durst not doe this to a Wolfe or a Mastiffe the knowne simplicity of this innocent beast gives advantage to this presumption meeknesse of spirit commonly drawes on injuries and the cruelty of ill natures usually seekes out those not who deserve worst but who will beare most Wherefore patience and mildnesse of spirit is ill bestowed where it exposes a man to wrong and insultation Sheepish dispositions are best to others worst to themselves I could be willing to take injuries but I will not be guilty of provoking them by lenity for harmelesnesse let me goe for a Sheep but whosoever will be tearing my fleece let him looke to himselfe Diogenes the Stoicke teaching his auditors how they should refraine anger and being earnest in pressing them to patience a waggish boy spit in his face to see whether he would practise that which he taught others but Diogenes was not a whit moved at it yet said withall I feare I shall commit a greater fault in letting this boy goe unpunished than in being angry In some cases for reason to take the rod out of the hands of wrath and chastise may be both lawfull and expedient The same which Aristotle affirmed in Philosophy viz. That choller doth sometime serve as a whetstone to vertue is made good Divinity by Saint Paul Be angry but sinne not Ephes. 4.
but if we doe any good we doe it faintly and rawly and slackly When did we talke without vanity when did we give without hypocrisie when did we bargaine without deceit when did we reprove without anger or envy when did wee heare without wearisomnesse when did we pray without â—â—diousnesse such is our corruption as if we were made to sinne in deed in word or in thought O the pride passion lust envy ignorance awkwardnes hypocrisie infidelity vaine thoughts unprofitableness and the like which cleaves to our very best actions and how full of infirmity are our primest performances for we have not done any one action legally justifyable all our dayes neither can ought we doe abide the examination of â—hy strict justice untill it be covered with thy Sonnes righteousnesse and the corruption thereof washed away in his most pretious bloud Yea if thou shouldest behold these our prayers as they be in themselves without having respect unto us in Christ Jesus they would appeare no better in thy sight then a menstruous cloth Yet miserable wretches as we are we like our owne condition so well that we are not willing to goe out of our selves unto thee who wouldest new make us according to the Image of thy Sonne for by long custome wee have so turned delight into necessity that we can as willingly leave to live as leave our lusts yea we loâ—e our sinnes so well and so much above our soules that except thou change our hearts we shall chuse to goe to Hell rather then part with them Thou hast used all manner of meanes to reclaime us but nothing will serve neither the menaces and terrours of thy Law nor the precepts and swéet promises of thy Gospellâ— can doe it We are neither softned with benefits nor broken with punishments thy severity will not terrify us nor thy kindnesse mollify us No shouldest thou send an Angel from the dead to warne us all perswasions would bee in vaine since we heare Moses and the Prophets Christ and his Apostles daily and are never the better True O Lord there is a maine reason of it which we cannot now helpe for naturally we have eyes and sée not eares and heare not hearts and understand not Yea we are quite dead in sinne untill thou doest boare our eares soften our hearts and breake in upon our consciences by the irresistible power of thy Spirit and by going along with thy Word shalt quicken our soules and regenerate the whole man anew In the meane time we are reâ—dy to receive all and returne nothing but sinne and disobedience wherein we more then abound for we have done more against theâ— this wéeke then we have done for thee ever since we were borne And whereas the least of thy mercies is greater thâ—n all the â—urteâ—â—es of men we are not so thankefull to thee for them all as we are to a friend for some one good turne Neither doe we alone lay the fault upon our inability or want of â—upply from thee but upon our owne peâ—vâ—rsnesse and want of endeavour and putting forth that strength and ability which thou hast given us for how long hast thou O most gratious God stood at the doores of our hearts and how often hast thou knockt when we have refused to open and let thee in And if at any time we have beene over-ruled by the good motions of thy holy Spirit yet have we still returned with the Dog to our vomit and with the Sow refused the cleare streames of thy Commandements to wallow in the myre of our filthy sinnes whereby wee have justly deserved that thou shouldest have called us to an account in the dead of our sléepe and have judged us to eternall destruction and never have suffered us againe to have seene the light of the Sun the remembrance of which together with our other rebellions when we rightly consider them makes us even spéechlesse like him in the Gospell as neither expecting mercy nor daring to aske it Howbeit when we call to minde thy manifold mercies shewed to Manasses Paul Mary Magdalen the Theefe and the Prodigall Sonne with many others who were no lesse vile then we and who notwithstanding found thee more ready to heare then they were to aske and to give above what they durst presume to beggâ— wee stay our selves and receive some incouragement from the application of the merits of Christ Jesus which thou hast promised shall be a sufficient satisfaction for all our sinnes and the rather for that thou â—allest all that are weary and heavy laden with the burthen of their sinnes unto thee with promise that thou wilt ease them and hast promised that though our sinnes be as red as scarlet thou wilt make them white as snow and that thou wilt not the death of a sinner but that he turne from his wickednesse and live and that at what time soever a sinner doth repent him of his sinnes from the bottome of his heart thou wilt blot out all his wickednesse out of thy remembrance And least we should yet be discouraged thou who diddest no lesse accept the will of David then the act of Solomon hast further promised that if there be but first a willing minde thou wilt accept of us according to that which we have and not according to that which we have not But forasmuch O Lord as thou knowest that it is not in man to turne his owne heart unlesse thou dost first give him grace to convert for thou O Lord must worke in us both the will and the deed and being that it is as easie with thee to make us righteous and holy as to bid â—s be such O our God give us ability and willingnesse to doe what thou commandest and then command what thou wilt and thou shalt finde us ready to doe thy blessed will Wherefore give to us and increase in us all Christian graces that we may know and beleeve and repent and amend and persevere in well doing Create in us O Lord a new heart and renew a right spirit within us take away from us our greedy desire of committing sinne and enable us by the powerfull assistance of thy grace more willingly to obey thee in every of thy Commandements then ever we have the contrary Yea let thy Spirit beare such rule in every one of our hearts that neither Satan that forraine enemy and roring Lyon which seeketh to devoure us may invade us nor our own concupiscence that hâ—mebred traytor may by conspiring with the world worke the ruine and overthrow of our poore soules but that all our wils which have beene altogether rebellious our hearts which have beene the receptacles of uncleane spirits and our affections which are altogether carnall may be wholly framed according to thy holy and heavenly will And that we may the better know how to avoyde the evill and doe the good let thy Word as a light discover unto us all the â—â—eights and snares of our spirituall adversaries yea make it
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
2 Because It is more laudible to forgive then to revenge 3 Because Suffering is the only way to prevent suffering 4 Because Our sins have deserv'd it and a far greater affliction 5 Because Our sufferings are counterpoysed and made sweet with more than answerable blessings 6 Because Our patience brings a reward with it First they beare the slanders and reproaches of wicked men patiently for that they are false and so appertaine not unto them Socrates being rayled upon and called by one all to naught tooke no notice of it and being demanded a reason of his patience said it concernes me not for I am no such man Diogenes was wont to say when the people mockt him They deride me yet I am not derided I am not the man they take me for This reason is of more force from the mouth of an innocent Christian. If a rich man be called poore or a sound Christian an hypocrite he slights it he laughs at it because he knoweth the same to be false and that his Accuser is mistaken whereas if a Beggar be called bankrupt or a dissembler hypocrite he will winch and kick and bee most grievously offended at it Yea as soares and ulcers are grieved not only at a light touch but even with feare and suspition of being touched so will an exulcerate minde saith Seneca And as small letters offend bad eyes so least appearances of contradiction will grieve the ill affected eares of guilty persons saith Plutarch for let mens tongues like Bells give but an indefinite and not a significant sound they imagine them to speak and meane whatsoever their guilty consciences frame in the fancy and whisper in the eare which are those evill surmises of corrupt mindes the Apostle taxeth 1 Tim. 6. 4. When like Caius the humanist one thinks every word spoken tends to his disgrace and is as unwilling to beare as forbeare reproaches But where the conscience is cleare the case is altered Marius was never offended with any report that went of him because if it were true it would â—ound to his praise if false his life and manners should prove it contrary And indeed the best confutation of their slanders is not by our great words but by our good workes Sophocles being accused by his owne children that he grew Dotard and spent their patrimonies idely when hee was summoned did not personally appeare before the Magistrates but sent one of his new Tragedies to their perusall which being read made them confesse This is not the worke of a man that dotes So against all clamours and swelling opprobries set but thine innocency and good life thou needest do no more That body which is in good health is strong and able to beare the great stormes and bitter cold of Winter and likewise the excessive and intemperate heat of the Summer but with a crazie and distempered body it is far otherwise Even so a sound heart and cleere conscience will abide all tryals in prosperity it will not be lifted up in adversity it will not be utterly cast downe whereas the corrupt heart and festred conscience can endure nothing even a word if it be pleasing puffeâ— him up with pride if not it swels him with passion A guilty conscience like Glasse will sweat with the least breath and like a windy Instrument bee put out of tune with the very distemper of the aire but when the soule is steeled with goodnesse no assaults of evill can daunt it No greater signe of innocency when we are accused than mildnesse as we see in Joseph who being both accused and committed for forcing of his Mistresse answered just nothing that we can reade of Gen. 39. 17 18. And Susanna who being accused by the two Elders of an haynous crime which they alone were guilty of never contended by laying the fault upon them but appeales unto God whether shee were innocent or no. The History of Susanna Vers. 42 43. And Hannah whose reply to Ely when hee falsely accused her of drunkennesse was no other but Nay my Lord count not thine Handmaid for a wicked woman 1 Sam. 1. 15 16. Neither is there a greater Symptome of guiltinesse than our breaking into choller and being exasperated when we have any thing laid to our charge witnesse Cain Gen. 4. 9. That Hebrew which struck his fellow Exod. 2. 13 14. Saul 1 Sam. 20. 32 33. Abner 2 Sam. 3. 8. Jeroboam 1 King 13. 4. Ahab 1 Kings 22. 27. Amazia 2 Chron. 25. 16. Uzziah 2 Chron. 26. 19. Herod the Tetrarch Luke 3. 19. 20. The men of Nazareth Luke 4. 28 29. The Pharisees John 8. 47 48. And the High Priest and Scribes Luke 20. 19 20. Sinne and falshood are like an impudent strumpet but innocency and truth will vaile themselves like a modest Virgin 〈◊〉 Pet. 2. 18. The more false the matter the greater noyse to uphold it Paul is nothing so lowde as Tertullus The weakest cause will be sure to forelay the shrewdest counsell or the lowdest Advocates Errour hath alwayes most words like a rotten house that needs most props and crutches to uphold it Simple truth evermore requires least cost like a beautifull face that needs no painting or a comely body which any desent apparrell becomes We playster over rotten posts and ragged wals substantiall Buildings are able to grace themselves So that as sparkes flying up shew the house to bee on fire and as corrupt spittle shewes exulcerate lungs so a passionate answer argues a guilty conscience Why doth the Hare use so many doublings but to frustrate the scent of the Hounds And this is one reason why the former are compared to Sheep and Lambes Emblems of innocency which being harmed will not once bleate and the latter unto Swine which will roare and cry if they bee but toucht But to leave these Swine and returne to the men wee were speaking of A good Conscience is not put out of countenance with the false accusations of slanderous tongues it throweth them off as Saint Paul did the Viper unhurt Innocence and patience are two Bucklers sufficient to repulse and abate the violence of any such charge the Breast-plate of Righteousnesse the brazen wall of a good conscience feareth no such Canons The Conscionable being railed upon and reviled by a foule mouth may reply as once a Steward did to his passionate Lord when hee called him Kavâ— c. Your Honour may speake as you please but I beleeve not a word that you say for I know my selfe an honest man Yea suppose wee are circled round with reproaches our consciences knowing us innocent like a constant friend takes us by the hand and cheeres us against all our miseries A good spirit will bee as Simon to Christ its Crosse bearer A just man saith Chrysostome is imprognable and cannot be overcome take away his wealth his good parts cannot be taken from him and his treasure is above cast him into prison and bonds he doth the more freely enjoy the presence of
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
saith learned Hooker is Isaac's Apologie to his brother Ismael the Apologie which patience and silence make no Apologie and we have our Saviours president for it for when false witnesses rose up and accused him falsely before the Priests Scribes and Elders it is said that Jesus hold his peace that infinite wisdome knew well how little satisfaction there would bee in answers where the Sentence was determined where the Asker is unworthy the Question captious words bootlesse the best answer is silence Let our Answer then to their Reasons be No to their scoffes nothing And yet when the slaâ—â—ders which light on our persons rebound to the discredit of our profession it behoveth us not to bee silent in answering truly when as our adversaries are eloquent in objecting falsely an indignity which onely toucheth our private persons may be dissembled as Austin replyed to Petillian Possumus esse in his eopiosi pariter sed nolumus esse pariter vani But in the other case the retorting of a poysoned weapon into the adversaries owne breast is laudable It is the weaknesse of some good natures the more is the pitty to grieve and to be angry at wrongs received and thereby to give advantage to an enemy But what would malice rather have than the vexation of them whom it perseâ—utes We cannot better please an adversary than by burting our selves and this is no other than to humour envie to serve the turne of those that maligâ—â— us and draw on that malice whereof we are already weary whereas carelesnesse puts ill will out of countenance and makes it with-draw it selfe in a rage as that which doth but shame the Authour without hurt of the Patient In a causelesse wrong the best remedy is contempt of the Author CHAP. XXVI Because it is for our credit to be evill spoken of by them and would be a disparagement to have their good word 3. REasons joyntly respecting our selves and our enemies are two 1 Because it Were a disparagement to have their good word 2 Because it Is the greatest praise to be dispraised of them THese two reasons being neere of kinne in speaking of them I will cast both into the similitude of a Y which is joyned together at one end brancht in the middle And first to joyne them both together The condemnation and approbation of wicked men is equally profitable and acceptable to good men for every word they speak of the conscionable is a slander whether it be good or evill whether in praise or dispraise his very name is desiled by comming into their mouthes or if this doe not hold in all cases yet as a Reverend Divine saith it is a praise to the god'y to be dispraised of the wicked and a dispraise to be praised of them their dispraise is a mans honour their praise his dishonour so that when deboysed persons speake ill of a man especially their Minister the worse the better for to be well spoken of by the vitious and evill by the vertuous to have the praise of the good and the dispraise of the bad is all one in effect as Salomon sheweth They that forsake the Law saith he praise the wicked but they that keep the Law set themselves against them Prov. 28. 4. Thus much of both Reasons joyntly now of each severally and first That it is a disparagement to a godly man to be well spoken of by the wicked When it was told Antisthenes that such an one who was a vitious person spake good words of him he answered What evill have I done that this man speakes well of mee To be praised of evill men saith Bion the Philosopher is as evill as to be praised for evill doing For such like Garlick suck onely the ill vapours from all they come neere Out of which consideration our Saviour Christ rejected the evill spirits testimony which though it were truth yet he would not suffer the Devill to say Thou art the Christ the Sonne of God or that Holy One but rebuked him sharply and injoyned him to hold his peace Luke 4. 35. No he would not suffer the Devils at another time to say That they knew him Vers. 41. And good reason for hee knew that the Devils commendations would prove the greatest slander of all Neither would Saint Paul suffer that maid which had a spirit of Divination to say he was the Servant of the most High God which shewed them the way of Salvation Acts 16. 17 18. well knowing that Sathan did it to this end that by his testimony and approbation he might cause them which formerly beleeved his Doctrine to suspect him for an Impostor and Deceiver and that he did his miracles by the helpe of some Familiar spirit And indeed if the good report of wicked men who are set on worke by Sathan did not derogate from the godly or from the glory of God Sathan should be divided against himselfe and if Sathan be divided against himselfe saith our Saviour how shall his Kingdome stand Now we know he seeketh to advance his Kingdome by all possible meanes and consequently in this Wherefore if wee enjoy any wicked mans love and have his good word we may justly suspect our selves are faulty in one kinde or other for 't is sure he could not doe so except he saw something in us like himselfe If every thing were unlike him how is it possible hee should love us Difference breeds disâ—â—ion and sweet congruity is the Mother of love This made Aristotle when a Rakeshame told him he would rather be hanged by the necke than be so bated of all men as he was reply And I would be hanged by the neck ere I would bee beloved of all as thou art And Phocion to aske when the people praised him what evill have I done It was a just doubt in him and not an unjust in any that are vertuous like him which occasioned one to say their hatred I feare not neither doe I regard their good will Secondly a wicked mans tongue is so farre from being a slander that it makes for our credit to be evill spoken of by them To be evill spoken of by wicked men saith Terence is a glorious and laudable thing and another It is no small credit with the vile to have a vile estimation As a wicked mans glory is his shame so the godly mans shâ—me for doing good is his glory and to be evill spoken of for well-doing is peculiar to good men as Alexander used to speake of Kings Yea saith Epictetus It is the highest degree of reputation for a man to â—eare evill when he doth well And Job is of his judgement which makes him say If mine adversary should write a booke against me would I not take it upon my shoulder and bind it as a Crowne unto me Yes I would c. Job 31. â—5 36 37. And who having the use of Reason especially sanctified will not conclude that Religion and Holinesse must needs be an excellent thing because
winde-mills would not turne about to doe any good service but for the winde of mens praises Now it is one method to practise swimming with Bladders and another to practise dauncing with heavy shoes Wee read of some that in the Monastery could fast whole dayes together with ease but in the dezart they could not hold out untill noone but their bellyes would be craving presently 4. The one doth it in faith which onely crownes good actions for whatsoever is not done in faith is sin Rom. 14. 23. and therefore cannot please God Heb. 11. 6. the reason is this If our best actions be not the fruites of a lively faith they spring from Ignorance and Iâ— fidelity as hearbes may doe from a dunghill And its evident they have not faith for how should they beleeve in him of whom they have not heard Rom. 10. 14. And it were well if all that are meere civill and morall men would looke to the Rock where-out their workes are hewen and to the Pit where-out they were digged for God looketh at no action further then it is the worke of his spirit but the spirit is nowhere but in the sonnes of God Galat. 4. 6. and no sonnes but by faith in Christ Gal. 3. 26. So that obedience without faith is but as the shell without the kernell the huske without the corne the carkasse without the soule which the Lord abhorres as the sacrifice of Fooles Isay 66. 3. Whence it is that all the vertues of the Heathen are called by Divines splendida peccata shining or glistering sinnes sinnes as it were in a silken Robe 5. The summe of all Morall Philosophy is included in these two words sustaine and abstaine and a wicked man may restraine evill as doe the godly but here is the difference the one keepes in corruption the other kils corruption 6. The Philosopher and so all civill and morall men can forbeare the Christian forgive they pardon their enemies we love ours pray for them and returne good for evill And if not we no whit savour of Heaven For if you love them which love you saith our Saviour what thankes shall you have for even the sinners doe the same such as see not beyond the clouds of humane reason But I say unto you which heare Love your enemies blesse them that curse you doe good to them that hate you and pray for them which hurt you and persecute you Matth. 5. 44. Luke 6. 27. 32 33. shewing that if wee will ever hope for good our selves wee must returne good for evill unto others In which words you may note a tripple injunctioâ— one to the heart the treasury of love another to the tonguâ— loves interpreter the third and principall to the hand which is loves Factor or A 〈…〉 oner Wherein our Saviour seemes to set man like a Clock whose master wheele must not onely goe right within nor the bell alone sound true above but the â—and also point straight without as for the motion and setting of the wheele within he saith to the heart love your enemies for the stroke and sounding of the Bell above hee saith to the tongue blesse them that curse you and for the pointing of the hand or Index without he saith to the hand doe good to them that hurt you Now well may naturaâ—l men sayle with the winde of their naturall passions and corrupt affections in rendering evill for evill but Christ the Master and Pylot of his Ship the Church hath charged all passengers bound for Heaven the Haven of their hope and Harbour of their rest like Pauls Marâ—iners Acts 27. to sayle with a contrary winde and weather of doing good for evill and like the Disciples on the Lake of Genazareth Rowe through the raging waves of their enemies reproaches with a contrary breath not rendring rebuke for rebuke but contrariwise to blesse 1 Peter 3. 9. And the better to teach us this lesson he practised it himselfe adding example to precept for his word and his worke like mercy and truth met together his precept and his practâ—se like righteousnesse and peace kissed each other for when they in devillish malice sought nothing but his condemnation he in great love went about the worke of their salvation when they shed his bloud to quench their malice hee sweat water and bloud to wash their soules Yea when the Jewes were crucifying of him he at the same time though the torments of his passion were in t 〈…〉 able incomparable unconceiveable solliciteth God for their pardon Luke 23. 34. Now his prayer could not but be efficatious and a pardon for such murthâ—rers was no meane good turne And this likewise is the practise of the Saints who strive to imitate their Master in all things which he did as man S. Steven at the instant while his enemies were stoning of him kneeled downe and prayed Lord lay not this sinne to their charge Acts 7. 60. Where is one thing very remarkable he stood when he prayed for himselfe but kneeled when he prayed for hiâ— enemies herby shewing the greatnesse of their impiety which easily could not be forgiven as also the greatnesse of his piety And indeed as to render good for good is the part of a man and to render evill for evill the part of a beast and to render evill for good the part of a devill so to render good for evill is onely the part of a Saint be mercifull as your heavenly Father is mercifull Luke 6. 36. It were easie to abound in examples of this kinde how often did Moses returne good unto Pharaoh for his evill in praying and prevailing with God for him to the removall of nine severall plagues notwithstanding his cruell oppression And David what could he have done for Saul that he left undone notwithstanding hee so cruelly persecuted him and hunted after his life And the like I might shew in that man of God to Jeroâ—oam and they that went to Heaven by the bloudy way of Martyrdome who prayed for others even their persecutors and murtherers an easier passage to Heaven Yea Gods people account it a sinne to cease praying for their worst enemies 1 Sam. 12. 23. But what doe I tell them of these transcendent examples when I never yet heard or read of that Philosopher which could parallel Doctor Cooper Bishop of Lincolne in an act of patient suffering who when his wife had burnt all his Notes which he had beene eight yeares a gathering least hee should kill himselfe with overmuch study for she had much adoe to get him to his meales shewed not the least token of passion but onely replyed Indeed wife it was not well done so falling to worke againe was eight yeares more in gathering the same Notes wherewith he composed his Dictionary which example I confesse more admires me than any that ever I heard of from a man not extraordinarily and immediately inspired and assisted by the Holy Ghost and sure he that could indure this could indure any thing whether
shall he not shew merey to the penitent Or who would not eâ—st his burthen upon him that doth desire to give ease As I live saith thâ— Lord I would nâ—t the death of a sinner Ezek. 18. 32. 33. 11. Section 5. Objection Ay but I cannot Râ—peat Answer In time of temptation a man is not a competent Judge in his owne case In humane Lawes there is a nullity held of words and actions extorted and wrung from men by feare because in such cases a man is held not to be a free-man nor to have power or command in some sort of himselfe A troubled soule is like troubled waters we can discerne nothing clearly in it wherefore if thou canst lay aside pâ—ejudice and tell mee in cold bloud how it fares with thee at other times though indeed thy words at present are enough to convince thee For first thou sindest sinne a burthen too heavy for thee to heare which thou didst not formerly what 's the reason are thy sinnes more and greater no but the contrary for though they appeare more yet they are lesse for sinne the more it is se 〈…〉 e and selt the more it is hated and thereupon is the lesse Mâ—ates are in a roome before the Sun shines but they appeare onely then Againe secondly the very complaint of sin springing from a displeasure against it shewes that there is something in thee opposite to sinne viz. that thou art penitent in affection though not yet in action even as a Childe is rationâ—ll in power though not in act Yea more thou accâ—sest and condemnâ—st thy selfe for thy sinnes and by accusing our selves we pâ—â—â—ent Satan by judging our selves we preâ—ent God Neither was the Centurion ever so worthy as when he thought himselfe most unworthy for all our worthinesse is in a capable misery nor does God ever thinke well of him that thinkes so of himselfe But to let this passe Are not your faylings your griefe are they not besides yâ—ur will are they not contrary to the current of your desires and the maine bent of your resolutions and endeavours Dost thou determine to continue in the practice of any one sinne yea dost thou not make conscience of all Gods Commandements one aswell as another the first table aswell as the second and the second aswell as the first Matth. 5. 19. Dost thou not grieve for sinnes of all sorts secret aswell as knowne originall aswell as actuall of omission as of commission lesser viz. thoughts aswell as greater yea aswell for the evill which cleaves to thy best workes as for the evill workes Rom. 7. 21. and as heartily and unfaynedly desire that thou maist never commit it as that God should never impute it 2 Tim. 2. 19. Dost thou not feare to displease him not so much because he is just to punish as for his mercy and goodnesse sake and more feare the breach of the Law then the curse Dost thou not love rather to be then seeme or be thought good and seeke more the power of godlinesse then the shew of it Job 1. 1. If so well may Satan and thine own conscience accuse thee of impenitency and unbelief but Christ thy Judge never Yea then notwithstanding your failings you may say with David I have kept thy Word Psal. 18. 21 22 23. for though this be not such a measure of keeping as the Law requireth yet is it such a keeping as God in Christ accâ—pteth for suppose thy knowledge is still small thy faith weak thy charity cold thy heart 〈…〉 ll and hard thy good workes few and imperfect and all thy zealous resolutions easily hindered and quite overthrowne with every small temptation yet God that worketh in us both the will and the worke will accept the will for the worke and that which is wanting in us Christ will supply with his owne righteousnesse He respecteth not what we can doe so much as what we would doe and that which we would performe and cannot he esteemeth it as though it were performed whereas take away the will and all acts in Gods sight are equall As the wicked sinne more then they sinne in their defire so the Righteous doe more good then they doe in their will to doe it If there be a â—aratum cor though there be not a perforatum cor a profser of bloud though no expence of bloud for the honour of Christ it is taken for Mâ—â—tyrdome as Origen testified of one Non ille Martyrio sed Martyrium illi defuit I know thy poverty but thou art rich saith the Spirit to the Church of Smyrua poore in thy condition rich in thy affection to goodnesse Facultas secundum voluntatem non voluntas secundum facultatem aestimanda est God esteemes our charitable beneficence not onely secundum quod habemus but secundum quod tribuere velimus We are charged to forsake all houses lands friends liberties lives for Christ yet many die with houses lands and riches in their possession whom Christ receives and Crownes in Heaven because they did part with all secundum animae praeparationem What we would have done shall be reckoned to us as done we doe it quoad conatum though non quoad effectum In like manner God taketh a heart desirous to repent and beleeve for a penitent and beleeving heart volens dolens The vehement desire of godly sorrow or a sorrow because we cannot sorrow goes for godly sorrow with God so that to sigh and grieve for what wee cannot doe is to come short and yet to doe it too for God likes the will so well that in his Sonne what wee would doe is in acceptance done 2 Cor. 8. 12. Which text one brings in thus O what an unspeakable comfort was this cordiall verse to my afflicted soule And well it might for if we hate our corruptions and strive against them they shall not be counted ours It is not I saith Paul but sinne that dwelleth in me Rom. 7. 20. for what displeaseth us shall never hurt us and wee shall be esteemed of God to be what we love and desire and labour to be The comfort of this Doctrine is intended and belongs to troubled consciences and those that would faine doe better but let no presumptuous sinners meddle with it for what hast thou to doe to take I say not the Childrens bread to eaâ—e Matth. 15. 26. but even the least parcell of Gods word into thy mouth seeing thou haâ—est to bee reformed Psal. 50. 16 17. But if thou beest a weary and heavy laden sinner thou maist comfort thy selfe thus I doe hatefull things but I haâ—e that I doe I breake the Law but yet I love the Law as holy just and good Flesh is in me but I am not in the Flesh. I must not six mine eyes only upon mine owne resistance or fâ—ylingâ— but on Gods â—ssistance and acceptance in his Sonne by which I shall be able to leap over all wals and impediments Psalme 18 29. The Law is given that
this world for temporall things so for the world to come in spirituall things Cantant pauperes lugent divites poore men sing and rich men cry Who is so melancholy as the rich worldling and who sings so merry a note as he that cannot change a groat so they that have store of grace mourne for want of it and they that indeed want it chante their abundance But the hopes of the wicked faile them when they are at highest whereas Gods children finde those comforts in extremity which they durst not expect As there is nothing more usuall then for a secure conscience to excuse when it is guilty so nothing more common then for an afflicted conscience to accuse when it is innocent and to lay an heavy burthen upon it selfe where the Lord giveth a plaine discharge but a bleeding wound is better then that which bleeds not Some men goe crying to Heaven some goe laughing and sleeping to Hell Some consciences aswell as men lie speechlesse before departure they spend their dayes in a dreame and goe from Earth to Hell as Jon as from Israel toward Tarsh sh fast a sleepe And the reason is they dreame their case is passing good like a man which dreamès in his sleepe that he is rich and honourable and it joyes him very much but awaking all is vanisht like smoake yea they hope undoubtedly to goe to Heaven as all that came out of Aegypt hoped to goe into Canaan and inherit the blessed promises when onely Caleb and Joshua did enter who provoked not the Lord. And the reason of this reason is whereas indeed they are Wolves the Devill and their owne credulity perswades them that they are Lambes The Philosopher tels us that those Creatures which have the greatest hearts as the Stag the Doe the Hare the Coney and the Mouse are the most fearefull and therefore it may be God refusing Lyons and Eagles the King of Beasts and Queene of Birds appointed the gentle Lambe the fearefull Dove for his sacrifices A broken and contrite heart O God thou wilt net despise Psal. 51. 17. And sure I am Christ calls to him onely weary and heavy laden sinners Matth. 11. 28. not such as feele no want of him Marke 2. 17. and will fill onely such with comfort as hunger and thirst after righteousnesse not such as are in their conceit righteous enough without him Luke 1. 53. Matth. 15. 24. And yet it is strange yea a wonder to see how many truly humbled sinners who have so tender consciences that they dare not yeeld to the least evill for the worlds goods and refuse no meanes of being made better turne every probation into reprobation every dejection into rejection and if they be cast downe they cry out they are cast away who may fitly be compared to Arteman in Plutarch who when ever he went abroad had his servants to carry a Canopy over his head least the Heavens should fall and crush him or to a certaine foolish melancholy Bird which as some tell stands alway but upon one legge least her owne weight should siâ—ke her into the Center of the Earth holding the other over her head least the Heavens should fall Yet he not offended I cannot thinke the worse of thee for good is that feare which hinders us from evill acts and makes us the more circumspect And God hath his end in it who would have the sinnes to die but the sinner to live Yea in some respect thou art the better to be thought of or at least the lesse to be feared for this thy feare for no man so truly loves as he that feares to offend as Salvianus glosses upon those wordes Blessed is the man that feareth alway And which is worth the observing this feare is a commendation often remembred in Holy Scripture as a speciall and Infallible marke of Gods Children as for example Job saith the Holy Ghost was a just man and one that feared God Job 1. 1. Simeon a just man and one that feared God Luke 2. 25. Cornelius a devout man and one that feared God Acts 10. 3. And so of Father Abraham a man who feared God Gen. 22. 12. Joseph a man who feared God Gen. 42. 18. The Midwives in Aegypt feared God Exod. 1. 17. so that evermore the fearing of God as being the beginning of wisedome is mentioned as the chiefe note which is as much as to say if the fearing of God once goe before working of righteousnesse will instantly follow after according to that of the wise man He that feareth the Lord will doe good And this for thy comfort when Mary Magdalen sorrowed and wept for her sinnes Luke 7. 50. Christ tels her Thy faith hath made thee whole intimating that this wesping this repenting faith is faith indeed And the like to the Woman with the bloudy issue who presuming but to touch the hem of his garment fell downe before him with feare and trembling Marke 5. 27. to 35. And that humble Canaanite Matth. 15. 22. to 29. And that importunate blinde man Luke 18. 38. to 43. as if this humble this praying faith were onely the saving faith Neither can thy estate be had for as Saint Ambrose told Monica weeping for her seduced Sonne Fieri non potest ut filius istarum lachrymarum pereat It cannot be that the Sonne of those teares should ever perish Wherefore lift up thy selfe thou timorous fainting heart and doe not suspect every spot for a plague token doe not die of a meere conceit for as the end of all motion is rest so the end of all thy troubles shall bee peace even where the dayes are perpetuall Sabbaths and the diet undisturbed feasts But as an empty vessell bung'd up close though you throw it into the midst of the Sea will receive no water so all pleas are in vaine to them that are deasened with their owne feares for as Mary would not be comforted with the sight and speech of Angels no not with the sight and speech of Jesus himselfe till hee made her know that he was Jesus so untill the holy spirit sprinkleth the conscience with the bloud of Christ and sheddeth his love into the heart nothing will doe No Creature can take off weath from the conscience but he that set it on Wherefore the God of peace give you the peace of God which passeth all understanding Yea O Lord speake thou Musicke to the wounded conscience Thunder to the seared that thy justice may reclaime the one thy merey releeve the other and thy favour comfort us all with peace and salvation in Jesus Christ. Section 8. But secondly if this will not satisfie call to thy remembrance the times past and how it hath beene with thee formerly as David did in thy very case Psal. 77. 2. to 12. And likewise Job Chap. 31. for as still waters represent any object in their bottome clearely so those that are troubled or agitated do it but dimly and imperâ—ectly But if ever thou hadst true
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
and these groanings are from the blessed Spirit A Father delights more in the stammering of his little Childe then in the eloquence of the best Grator Neither is hearty prayer in our owne power but it is the gift of God which at some times in plentifull measure he bestoweth upon his children and at other times againe he pulleth backe his liberall hand that by the want thereof we may learne to ascribe the glory and prayse of this grace to the giver who worketh in us the will and the deed which prayse otherwise in pride of heart we would arrogate unto our selves as being in our owne power Also that we may more highly esteeme it and with more joy and diligence use it when we have it bestowed on us If it bee aâ—ked why God reckons so highly of a few sighes and groanes and why the prayers of the faithfull are so powerfull it is because they be not ours but the intercession of Gods owne Spirit in us powred out in the name of Christ his owne Son in whom he is ever well pleased for as for us wee know not what to pray us we ought but the Spirit it selfe maketh request for us with sighes which cannot be expressed Rom. 8. 26. It is the Spirit whereby wee cry Abbu Father Vers. 15. Gal. 4. 6. Now if thou wouldest have the Spirits assistance and be heard of God when thou makest supplication to him doe not as too many doe fall into prayer without preparation and utter a number of words without devotion or affection for no marvell if we aske and misse when wee thus aske amisse James 4. 3. Neither doe as Children which never looke after their Arrow but like Daniel Dan. 9. take notice of thine inlargements in prayer and of thy successe after Nor onely pray and no more for to pray and to do nothing else is in effect to doe nothing lesse But let your Prayers be ushered in by Meditation and attended by zealous devotion and then beleeving that you shall receive whatsoever you aske in Christs name and according to his will 1 John 5. 14. John 16. 23. God will be sure to give you that you desire 1 John 5. 14 15. Marke 11. 23 24. or that which is better for you Deut. 34. 4 5. And suppose thou art not presently heard yet continue asking still as Peter continued knocking till the doore was opened for after an ill harvest we must sowe and after denyals we must woe God Yea if it be possible with the Woman of Canaan let delayes and seeming denyals encrease the strength of thy cryes And commonly they be earnest sutes which issue from a troubled soule like strong streames in narrow straights which beare downe all that stands in their way Nothing so strong as the Lyon of the Tribe of Iudah for it overcame the roring Lyon yet the Prayer of Faith from the knees of humility and a broken heart will conquer even that Conquerer Matth. 15. 28. And thus you see that nothing can befall us without the speciall appointment of our good God who not onely takes notice of our sufferings but sweetneth them with his presence takes our part stintes our enemies and so ordereth the whole that our griefe is either short or tolerable and that though hee is oftentimes harsh in the beginning and progresse and late in comming yet he comes on the sudden and is alwayes comfortable in the conclusion And lastly that if he defer his helpe it is on purpose that our tryals may be perfect our deliverance welcome our recompence glorious And may not this comfort thee CHAP. XXXVII That stripes from the Almighty are speciall tokens and pledges of his adoption and love 3. WE shall beare the Crosse with more patience and comfort if we consider that stripes from the Almighty are so far from arguing his displeasure that contrarily there are no better tokens and pledges of his Adoption and love As many saith God as I love I rebuke â—nd 〈…〉 sten Revel 3. 19. My Sonne saith the Author to the Hebrewes out of Solomons Proverbs Despise not the câ—â—stening of the Lord neither faint when thou art rebuked of him for wâ—â—m the Lord loveth hee câ—â—steneth and hee 〈◊〉 〈◊〉 sonne whom hee receiveth If you endure chast 〈…〉 God offereth himselfe unto you as unto sonnes for 〈◊〉 soâ—â—e is it whom the Father chasteneth not If therefore yee be without correction whereof all are partakers then are yee â—â—staâ—dâ— and not sonnes Heb. 12. 5. to 13. Prov 3. 11 12. He is a Thistâ—â— and not good Corne that commeth not under the Flayle Yea what use of the Graine it self if it passe not the edge of the Sickle the stroakâ— of the Flayle the winde of the Fanâ—â— the weight of the Milstone the heat of the Oven Many a mans felicity driveth him from God and where happinesse domineereth vertue is commonly banished And doth not experience shew that feare and joy sweet and sower sharpe and flat one with another doe better then either alone for if you be too harsh you make the Childe a foole if too fâ—nd a wanton The bridle governes the horse the spurre quickens him the weight upon the line makes the Iacke goe the oyle upon the wheele makes it goe glib and nimble The sayles give the speed the ballast steadinesse to the motion of the Ship And hereupon God weighs out to us our favours and crosses in an equall ballance and so tempers our sorrowes that they may not oppresse and our joyes that they may not transport us Each one hath some matter of envy to others and of griefe to himselfe Thou dealest mercifully with us least wee should fall from thee and despaire thou beatest us least wee should forget thee and so perish saith Saint Austin He that knowes our frame knowes we are best when we are worst and live holiest when wee are miserablest wherefore by affliction he separates the sinne that hee hates from the sinner whom he loves and we are by much the better for this scowring It is the wont of Fathers to hold in their owne Children when they suffer the Children of bond-men to goe at large and doe as they list yea when divers children are playing the wantons if we see a man take one from the rest and whip him soundlâ— we conclude that alone to be his Childe Yea wise and discreet Fathers will force their Children earnestly to apply themselves to their study or labour and will not let them be idle although it bee Holy-day yea constraine them to sweat and oftentimes to w 〈…〉 when their Mothers would sâ—t them on their lâ—ppâ—â— and keepe them at home all day in the shadow â—oâ—â—uâ—ning their white Jacob is bound prentise while prophâ—â—e Esau rides a hunting Of Elkanaâ— his two wives 〈◊〉 was in more esteeme with God yet barren and Peninnah lesse yet she was fruitfull 1 Sam. 1. They were all grosse inconsequences for Gedeon to argue Gods absence by affliction his presence by
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
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
hope of salvation my Anchor passive obedience the Capstaine holy revenge the Cat and Fish to hawle the sheate Anchor or last hope feare of osfending is the Buoy vertues are the Cabloâ— hol 〈…〉 d 〈…〉 ires and sodaine ejaculations the shrouds the zeale of Gods glory is my Main-mast prâ—meditation the foâ—e-mâ—st desire of mine owne salvation the Mizzâ—n-mast saving knowledge the B 〈…〉 sprit Circumspection a sounding line my Light is illumination Justice is the â—ard Gods Word the Compasse the meditation of lifes brevity a Foure-houregâ—asse Contemplation of the Creatures the Crosse-staffe or Jacobs stasfe the Creede a Sea-grammar the life of Christ my Load-starre the Saints falls are Sea-markes Good examples Land-markes Repentance Pumps out the sinke of my sinnes a good Conscience keepes me cleane imputative righteousnesse is my Flagge having this Motto BEING CAST DOWNE WE PERISH NOT The Flag-staffe is sinceâ—ity the Shippe is vict 〈…〉 led afresh by reading hearing receiving Bookes are Long-boates Letters are little Sciffes to carry and re-carry my spirituall merchandize Perseverance is my speed and Patience my name my fire is lust which will not be cleane extinguished full feeding and strong drinke is the fuell to maintaine it whose slame if it be not supprest is jealousie whose spâ—rkes are evill wordes whose ashes is envy whose smoake is infamy Lascivious talke is as â—â—int and steele Concupiscence as tinder opportunity is the match to light it Sloath and idlenesse are the Servants to prepare it The Law of God is my Pilot Faith my Captaine Fortitude the Master Chastiâ—y the Masters mate my will the Coxen Conscience the Preacher Application of Christs death the Chirurgion Mortification the Cooke Viviâ—ication the Calker Selfe-denyall is an Apprentice of his Temperance the Steward Contentation his Mate Truth the Purser Thankefulnesse the Pursers mate Reformation the Boatswam The 4. humors Sanguin Choler c. are the Quarter-masters Christian vigilancy undertakes to supply the office of Starbord and Larbord watch Memory is Clerke of the Checke Assurance the Corporall the Armour Innocency the Mariners Angels Schismaticks are searchers sent aboard my understanding as Master Gunner culls out from those two Budgecaskes of the New and Old Testament certaine threats and promises which is my onely Powder and Shot and with the assistance of the Gunners mate holy anger against sin chargeth my tongue which like to a Peece of Ordnance shootes them to the shame and overthrow of my spirituall Adversaries My Noble Passengers are Joy in the Holy Ghost and the peace of Conscience whose reâ—inue are divine graces my ignoble or rather mutinous passengers are worldly cogitations and vaine delights which are more then a good many besides some that aee arrant theeves and traytors namely pride envy prejudiâ—e but all these I 'le bid farewell when I come to my journeys end though I would but cannot before Heaven is my Countrey where I am registred in the Booke of life my King is Jehovah my tribute Almes-deeds they which gather it are the poore Love is my Countries badge my language is holy conference my fellow companions are the Saints I am poore in performances yet rich in Gods acceptation The foundation of all my good is Gods free Election I became bound into the Corporation of the Church to serve him in my baptisme I was inrolled at the time when he first called me my freedome is Justification it was purchased with the bloud of Christ my evidence is the earnest of his Spirit my priviledges are his sanctifying Graces my Crowne reserved for me on high is Glorification My Maker and Owner is God who built me by his Word which is Christ of earth which was the materiall he fraught it with the essence of my soule which is the Treasure and hath set me to sayle in the Sea of this world till I attaine to the Port of Death which letteth the terrestriall part into the 〈…〉 ur of the grave and the celestiall into the Kingdome of Heaven in which voyage conveniency of estate is as Sea-roome good affections serve as a tyde and prayer as a prosperous gale a winde to helpe forward But innumerable are the impediments and perils for here I meet with the proffers of unlawfull gaine and sensuall delights as so many Syrens the baytes of prosperity as high bankes on the right hand or weather-shoare and there with evill suggestions and crabbed adversity as Rocks on the left hand or Lee-shore ready to split me the feare of Hell like quicke-sands threatens to swallow me Originall sinne like weeds clogge me and actuall transgressions like so many Barnacles hang about me yea every sinne I commit springs a new leake my senses are as so many stormes of raine haile and snow to sinke me lewd affections are roaring billowes and waves selfe-confidence or to rely upon any thing but divine assistance is to lose the Boltsprit Restitution is heaving goods over-board to save the Ship Melancholy is want of fresh-water the scoffes of Atheists and contempt of Religion in all places is a notable becalming the lewd lives and evill examples of the most a contagious aire Idlenesse furres it and is a shrewd decay both of Hull and Tackling Moreover sayling along and keeping watch for they that are Christs friends you know must looke for all they meet to be their enemies we no sooner looke up but presently we ken a man of warre and then we must be for warre too and provide for a skirmish Now the Gallyon that hath our Pinnace in chase and alwayes watcheth for advantages to surprise it is the Piracy of Hell the Synagogue of Satan her fraight is Temptations and Persecutions with all the Engines of mischiefe in which the Devill is Master malice the Masters mate cruelty the Captaine Murder the Cooke Flattery the Calker Prophanenesse a Quarter-master Ryot the Steward Never-content his mate Pride the Cockeson Superstition the Preacher Hypocrisie the Boatswain Covetousnesse the Purser Lust the Swabber Fury the Gunner Presumption the Corporall Sedition the Trumpeter Drunkennesse the Drummer Vices are the Sayles Custome the Main-mast Example of the multitude the Fore-mast Lusts and passions the Cables Blindnesse of minde the Rudder Hardnesse of heart the Helme the wisedome of the flesh the Card the mystery of iniquity the Compasse the five senses or if you will scosling Atheists prophane fowle-mouthed drunkards and all the rabble of Hell are the Mariners lewd affections the Passengers little conscience the Load-starre she hath two Tyre of great Ordnances planted in her heresie and irreligion being either for a false God or none Oathes Blasphemy and Curses are the Powder and Shot which they spit against all that worship the Lambe or fight under the ensigne of faith her Armour is carnall security the Flag in her top is infidelity the Motto There is no God but Gaine Her ballast which keepes her upright is ignorance most of her Tackling she has from Rome Antichrist as Pilot steares her in such a course that she