leane meate of adversity 138. the more guilty the more impatient 96. Philosophers endued with great patience 192. yet come not neare a Christian 193. how to know whether our patience and other graces be right 202. rules to be observed in bearing 2â—4 touching thoughts 216. words ibid. actions 217 Paine wee feele more the fingers paine then the health of the whole body 344. our paine will soone cease our joyes never 343 Peace of conscience what a great blessing 125 Perseverance the truth of grace alwayes blest with perseverance 314. it is the gift of God ibid. the crowne of all 〈◊〉 279 Pleasures of the body are poysons to the soule 56 Poverty before affliction more contemptible then dishonesty 86 Prayer the key of Heaven 315. the hand of a Christian ibid. all our strength lyes therein 315. prayers and teares the Churches Armour ibid. patience and prayer the weapons of a Christian 218. prayer can doe all things 3â—5 it even overcommeth God himselfe 316. pray in faith ibid. inducements to prayer 362. Prayer for the Morning 363. a Prayer for the Evening 373. a Prayer for all times 382. none ever came to Christ with a lawfull suite and was denyed 316. yea he gives before we aske ibid. and more then we aske 33. 317. hearty prayer not in our owne power it is the gift of God 319. which hee doth not alwayes bestow in the sam measure ibid. not fall into prayer without preparation 320. wee must not only pray ibid. seeming deâ—yalls must encrease the strength of our cryes 321. in affliction pray our selves in sicknesse get others to pray for us 318. because in extremity we may not be able to pray ibid. we have the benefit of Christ intercession in Heaven 318. and of all the Saints prayers on Earth ibid. affliction makes us servent in prayer 〈◊〉 granting our suites not alwayes an effect of love 352. denyalls better then grants in some cases ibid. in unfit supplications we are most heard when repelled 351. we must not measure Gods hearing us by his present answer 352. not his present answer by our owne sence 353 Prayse to the godly to be dispraysed of the wicked 157. and a disprayse to be praysed of them ibid. Prepared affliction keeps us prepared to the spirituall combat 43 Presence of Gods Spirit and grace many times yet perceive it not 317. yea when we complaine for the want of it ibid. Pride how proud we are by nature 63. an humble pride 350. selfe-confidence is pride without wit 66. we thinke too well of our selves till the Crosse confuteâ— us 63. God lets proud men fall into some soule sinne that they may the better know themselves 64. if we would thinke worse of our selves wee should be better thought of 121. Pride makes us over apprehensive of wrongs 121 Profit we are apt to shrinke from Christ when our profits or pleasures shrinke from us 348 Promises are all generall excluding none that repent and beleeve 297. where is no Commandement there is no Promise 177. if we want Gods Word in vaine we look for his aide 177 Prosperity makes us drunke with the love of the world 35. but the Crosse brings us to our selves againe 36. Prosperity is â—o Religion as the â—vy to the Oake 37. nothing carryes us so farre from God as his favours 41. riches honour health c. would shipwrack the foule if they were not cast over-board 328. it were ill for us if permitted our owne choosers 351. the more prosperity the lesse piety 25. Prosperity no signe of felicity 232. not to judge the better of men for prosperity nor the worse for their misery ibid. long continued prosperity a fearefull signe of judgement 324. of which many examples 325. how apt men are to deceive themselves in thinking God favours them because they prosper 326. what we think most pleasing is most plaguing 327. nature is jocund while it prospereth 347. but to be equally good in a prosperous and adverse condition deserves prayse â—48 if outward things frame not to us let us frame our mindes to them ibid. Punishment we may often read our sinne in our punishment 120. the punishment of our enemies 248. it is deferred not remitted 250 R RAâ—gning the way to it is by suffering 69 Rayling in rayling at us they shame themselves 147 Release God not onely releaseth his but makes their latter end more prosperous 279 Religion no true vertue where is no true Religion 193 Repentance how to know whether we have repented 23. signes of tryall touching repentance 289. true repentance begins at originall sinne 86. affliction brings to repentance 13 Report crediting of evill reports a signe of wickednesse or â—olly 161 Restitution without it no forgivenesse 20 Revenge we are commanded not to revenge 173. if we doe we lose Gods protection 177. neglect will sooner kill an injury then revenge 109. forgivenesse the most noble valiant wise divine and Christian-like revenge 101 Reward for suffering great 340. the greater our sufferings the greater our reward 345. let us looke up to the recompâ—nce of reward and we shall not with our burthen lighter ibid. S SAdnesse nothing will drive it away like living well 87 Safe the way to be safe is never to be secure 43 Salvation nothing availeable to salvation but faith 294 Sanctifie God will either be sanctified of us or on us 227 Satan chiefly prevayles by deception of our reason 87. he will set a fâ—ire glosse on the foulest sinne 87 Scoffe a Christian in name will scoffe at a Christian in deed 47. Scoffiâ—g at Religion no meane sinne 250 Sicknesse we remember not many yeares health so much as one dayes sicknesse 338 Silence nothing more vexeth an enemy then silence 153. the best answer to reproaches is no answer 155 Sinne and punishment inseparable 23. sinne the ground of all griefes 118. the sting of all troubles 189 God doth not meerely though mainly chastisâ— for sinne 21. our sinnes weaken us strengthen our enemies 2â— one sinne keepes possession for Satan aswell as twenty 17. and is enough to condemne ib. small sinnes bring great danger 18. small sins not to be ventured on 179. a godly man feares more the least sin then the greatest trouble 181. be our sins great Gods mercies are infinite 286. be they great and many so they be not wilfull they shall not condemne us 285. what displeaseth us shall never hurt us 290. sinnes upon repentance are so remitted as if they had never beene committed 288 Christ calls onely heavy laden siâ—ners 300. Originall sin the most soule and hatefull of all 86 Sivill honesty how short it comes of Christianity 203 Sorrowes shall not be violent or shall not last 269 Soule neitheâ— Satan nor our enemies can hurt our soules 266 Speake the worsâ— evill men speake of us the better 157. and the better the worse 159. if another speake evill of thee call not him but thy selfe to account 121 Spirit a sound spirit will beare his infirmity 139. a good spirit will be a mans Crosse-bearer 98. the palate but an ill judge of spirituall things 327 Suffering when thou sufferest looke up from the instrument to God the author and to sinne the cause 116. it is nothing to what we have deserved 339. our sufferings doe not satisfie Gods justice for sinne 71. A blessed and happy thing to suffer for Christ 357. it is the greatest preferment that God gives in this world 358 an â—â—ard matter to thinke suffering a speciall favour but so it is 359. God loves those best whom he seemes to favour least ibid. commonly the measure of oâ—r sufferings is according to the measure of graâ—e in us and Gods love to us 324. our sufferings require patience with thankfulnesse 129. we must suffer willingly cheerefully and thankfully 206. a Christian rejoyceth in his sufferings 205. our sufferings are counterpoysed with answerable blessings 124. and as our sufferings exceed so doe our comfortâ— 313. Satan makes suffering seeme more difficult then it is 210. suffering the way to prevent suffering 108. we must suffâ—r patiently because we suffer justly 221. our sufferings shall be either short or tolerable 269. our sufferings are nothing compared with Christs 332. or the Saints in former ages ibid. T TEmptation the greatest not to be tempted 32â— in time of temptation a man is not a competent judge in his owne case 288 Thankfulnesse we must suffer with thankefulnesse 228. to give God thankes once in adversity more acceptable then to doâ— it many times in prosperity 359. we arâ— more apt to pray then give thankes because we are more sensible of our owne wants then Gods glory 81 Time when the time which God hath appointed is come he will deliver us and not before 276. wâ— must not prescribe him the time but waite 312. he will release us in due time that is in his time not in ours 276. he forbeares to try what is in us and what we will doe or suffer for him 312 Tryals small a signe of weakenesse in grace 329 Tribulation we must not rave in tribulation like the wicked nor be patient without sense as the Stoicks 228. but kisse the Râ—d we smart withall 230 V VAlorous nonâ— truly valorous bâ—t such as are truly religious 184 W WAnt where is no want is much wantonnesse 57 Wayâ— examples of such as miscarried being our of their way 177 Waite Gods leisure 311 Weary we are never weary of receiving soone weary of attending 348 Will the will is all in all with God 290. God accepteth the will for the deeâ— 319. the affection for the action ibid. Wise that which makes the body smart makes the soule wise 83 Wish we should strangely intangle our selves if wee could sit downe and obtaine our Wishes 355. none would bee more miserable then he that should cull out his owne wayes 356 World we are weaned from it by calamities 35 Workes the tenure of our salvation is not by a covenant of workes but by a covenant of grace 286 Worthy we are most worthy when wee thinke our selves most unworthy 289 Z ZEale must be mixed with knowledge and discretion 218 FINIS * Sin stigma tized * In a Treatise not yet Printed 3. 4. * In the cure of prejudis Prov. 31. 14. Job 9. 26. â—say 23. 1. Rev. 8. 9.
hath chosen us If a Convert comes home the Angels welcome him with Songs the Devils follow him with uproare and fury his old acquaintance with scornes and obloquie for they thinke it quarrell enough that we will no longer runne with them to the same excesse of riot 1 Peter 4. 4. That we will no longer continue miserable with them they envy to see themselves casheired as persons infected with the plague will scoffe at such of their acquaintance as refuse to consort with them as they have done formerly It is not enough for them to be bad themselves except they raile at and persecute the good He that hath no grace himselfe is vexed to see it in another godly men are thornes in wicked mens eyes as Job was in the Devils because they are good or because they are deerly beloved of God If a mans person and wayes please God the World wil be displeased with both If God be a mans friend that will be his enemy If they exercise their malice it is where he shewes mercy and indeed he refuseth to be an Abel whom the malice of Caine doth not exercise as Gregory speaks for it is an everlasting rule of the Apostles He that is borne after the flesh will persecute him that is borne after the Spirit Gal. 4. 29. not because he is evill but because he is so much better than himselfe 1 John 3. 12. Because his life is not like other mens his wayes are of another fashion Wisd. 2. 15. I have also shewed the Originall continuance properties causes ends and what will be the issue of this enmity and therein made it plaine that as for the present they suite like the Harpe and the Harrow agree like two poysons in one stomack the one being ever sick of the other so to reconcile them together were to reconcile Fire and Water the Wolfe and the Lambe the Winds and the Sea together yea that once to expect it were an effâ—ct of frenzie not of hope It remaines in the last place that I declare the Reasons why God permits his dearest children so to be afflicted Reasons why The godly are so patient in their sufferings With other Grounds of comfort and Uses and first of the first The Reasons why God suffers the same are chiefly sixteene all tending to his glory and their spirituall and everlasting good benefit and advantage for the malignity of envie if it be well answered is made the evill cause of a good effect to us God and our soules are made gainers by anothers sin The Reasons and Ends which tend to Gods glory are three 1 It makes for the glory of his Power 2 It makes for the glory of his Wisedome 3 It makes much for his glory when those graces which he hath bestowed upon his children doe the more shine through imployment 1. It maketh for the glory of his Power Moses having declared in what manner the Lord permitted Pharaoh to oppresse the children of Israel more and more still hardning his heart shewes the reason of it in these words That I may multiply my miracles and wonders in the Land of Aegypt That I may lay my hand upon Pharaoh and bring out mine Armies even my people by great judgements that my power may bee knowne and that I may declare my Name throughout all the World Exod. 7. 3 4. 9. 16. When that multitude of Amonites and Moabites came to war against Jehâ—saphat and the Children of Israel intending to cast them out of the Lords inheritance and utterly destroy them to the dishonour of God the Lord by delivering them from that sore affliction gained to himselfe such honour and glory That as the Text saith the feare of God was upon all the Kingdomes of the Earth when they heard that the Lord had fought so against the enemies of Israel 2 Chron. 20. 29. The judgement was upon some the feare came upon all it was but a few mens lesse but it was all mens warning 1 Cor. 10. 11. When the Lord brought againe the Captivity of Sion saith the Psalmist Then said they among the Heathen the Lord hath done great things for them Psal. 126. 1. 2. God provides on purpose mighty adversaries for his Church that their humiliation may be the greater in sustaining and his glory may be greater in deliverance yea though there be Legious of devils and every one stronger than many Legions of men and more malicious than strong yet Christs little Flocâ— lives and prospers and makes not this exceedingly for our Makers for our Gardians glory Gods power is best made known in our weakens 2 Cor. 12. 9. And our deliverance is so much the more wondered at by how much the lesse it was expected Impossibilities are the best advancers of Gods glory who not seldome hangs the greatest weights upon the smallest wâ—ars as he doth those bottles of He â—ven being of infinite weight and magnitude in the â—of 〈…〉 where no man can make a feather hang and the massie substance of the whole Earth and Sea upon nothing Job 26. 7. 8. Yea the whole frame of the He â—vens have no other Columns or Supporters to leane upon then his mighty and powerfull word Gen. 1. 6 7 8. For what we leâ—st beleeve can be done we most admire being done the lesser the meanes and the greater the opposition the more is the glory of him who by little meanes doth overcome a great opposition yea it is greater glory to God to turne evils into good by over-mastering them then wholly to take them away Now if thy very enemies thus honour thee how should thy friends bought with thy precious blood glorifie thee But the sweetest of honey lieth in the bottome I passe therefore from the first to the second Reason CHAP. II. That it makes for the glory of his Wisedome 2. SEcondly it maketh for the glory of his marvellons and singular wisâ—dome when he turneth the malice of his enemies to the advantage of his Church I would saith Paul yee understood brethren that the things which have come unto me are turned rather to the furthering of the Gospell So that my bonds in Christ are famous throughout all the ' judgement-Hall and in all other places Insomuch that many of the brethren in the Lord are imboldned through my bonds and dare more frankly speake the word Phil. 1. 12 13 14. The Apostles imprisonment was not the Gospels restraint but inlargement In all other cases a gentle resistance heightens the desire of the seeker in this the strength of opposition meeting with as strong a faith hath the same effect Againe how admirably did the Lord turne the malice of Josephs brethren when they sold him into Aegypt And that devillish plot of Hamm against Mordecay and his people to the good of his Church in generall and of Joseph and Mordecay in particular Gen. 45. 8. 11. Hester 9. 1 2 3. Their plots to overthrow Joseph and Mordecay wereturned by a Divine Providence to the onely
mans meat proves another mans poyson let it bee acknowledged that the fault is not in the meat but in the stomack and that it is the wickednesse of our hearts and want of a sincere endeavour to make good use of Gods corrections which causeth him to withdraw his blessing from them Wherefore let it provoke us as we love our selves as wee love our soules through all the transitory temporary momentary passages of this world first to strive after and then to preserve the life of our lives and soule of our soules sincerity and integrity Againe if Afflictions which are in their owne nature evill and unto others strong temptations to sinne by the goodnesse of God doe make so much for our advantage and benefit here and hereafter If our Heavenly Father turnes all things even the malice of Satan and wicked men yea our owne sinnes to our good Rom. 8. 28. If for our sakes and for his name sake he even changeth the nature and property of each creature rather than they shall hurt us as it is the nature and property of fire to burne yet thaâ—â—â—hement fire in Nebuchadnezzars furnace did not â—urne the three servants of God It is proper to the Sea to drowne those that be cast into it yet it did not drowne the Prophet in the very depth of it It is proper for bungry ravenous Lyons to kill and devoure yet they did Daniel no harme And the like when we need their helpe It is proper for the Sun to move yet it stood still at the prayer of Joshuah proper for it to goe from East to West yet for Hezekiahs confirmation it went from West to East It is proper for Iron to sinke in the Water yet it swoom when the children of the Prophets had need of it In like manner it is proper for affliction to harden and make worse as well as for riches and prosperity to insnare But as some simples are made by Art medicinable which are by nature poysonâ—ble So afflictions which are in nature destructive by grace become preservative And as evill waters when the Unicornes horne hath beene in them are no longer poysonable but healâ—hfull or as a waspe when her sting is out may awaken us by buzzing but cannot hurte us by stinging so fares it with affliction when God pleaseth to sanctifie the same as he doth to all that love him Rom. 8. 28. For of God it is without thankes to Affliction or our selves or our sinnes that we are bettered by them All the worke is thine let thine be the glory But lâ—stly for though we can never be thankefull enough for this yet this is not all that we should finde him a Saviour whom our enemies finde a just revenger That we should be loosed from the chaines of our sinnes and they delivered into the chaines of Plagues That the same Christ should with his precious blood free us that shall with his Word sentence them Againe if we were by nature the Seed of the Serpent children of the Devill and Subjects to that Prince which ruleth in the Ayre even that spirit which now worketh in these children of disobedience Ephes. 2. 2. We may learne by it to be humble and thankefull if changed to be the womans Seed children of God and members of Christ since we were once in so vilde a condition for God found nothing in us but Enmity 1 Cor. 15. 10. Rom. 7. 18. 25. We are not borne but new-borne Christians And whereas he might have left us in that perishing condition being bound to none and have chosen others he hath of his free grace adopted us and left others What 's the reason surely no reason can be given but O the depth only this I am sure of it is a mercy beyoâ—d all expression O my soule thou hast not roome enough for thankefulnesse Wherefore let it provoke us so to love him that we shew forth the vertues and fruits of him that hath called us and done all this for us 1 Pet. 2. 9. But I feare we forfeit many of Gods favours for not paying that easie rent of thankfulnesse For conclusion If we be the seed of the Woman and our enemies the seed of the Serpent let us goe before them in goodnesse as farre as God hath preferred us before them in mercy let us be able to say of our enemies as Job of his I have not suffered my mouth to sin by wishing a curse unto his soule Job 31. 30. Yea let us send downe water from our compassionate eyes and weepe for them by whom we bleed In briefe let us hate their opinions strive against their practise pitty their misguidings neglect their censures labour their recovery and pray for their salvation CHAP. XXXIV That though God disposeth of all their malice to his Childrens greater good yet they shall be rewarded according to their mischievous intentions Ob. IF it be so that the malice of wicked men makes so much for the behoofe of Gods people and that whatsoever they doe unto us is but the execution of Gods will and full accomplishment of his just decree it may seeme to make on their side and not onely extenuate their evill but give them occasion of boasting Ans. Although God disposeth it to the good of his children that he may bring about all things to make for his owne glory yet they intend onely evill in it as namely the dishonour of God the ruine of mens soules as I have proved in the Drunkards Character and the satisfying of their owne serpentine enmity and thirst of revenge We must therefore learne to distinguish betwixt the act of God and of an enemy as indeed Gods people doe When yee thought evill against me saith Joseph to his brethren God disposed it to good that he might bring to passe as it is this day and save much people alive Gen. 50. 20. God had no hand in doing the evill but God will have a hand in the disposing of it When Satan and wicked men have their wills even therein also is Gods will fulfilled for Gods will is the highest cause of all things Psa. 115. 3. 4. Yea the holy God challengeth to himselfe whatsoever is done in the City Amos 3. 6. but so as neither wicked mens sinnes shall taint him nor his decree justifie them the sinne is their owne the good which comes of it is Gods the benefit ours He doth well in suffering to be done whatsoever is evill done saith Saint Austin and is just in their injustice God wils the same action as it is a blessing tryall or chastisement of his children which he hates as the wickednesse of the agent because in the same thing which they did there was not the same cause for which they did it The lewd tongue hand or heart moves from God it moves lewdly from Sathan wicked men are never the freer from guilt and punishment for that hand which the holy God hath in their offensive actions To instance in some examples
lay hid like the Moone he shines cleerest in the night of affliction If it made for the honour of Sâ—ul and all Israel that he had a little Boy in his Army that was able to incounter that selected great Gyant Goliah of the Philistims and overcame him how much more doth it make for Gods glory that the least of his adopted ones should be able to incounter foure enemies The World 1 John 5. 4. The Flesh. Gal. 5. 24. The Devill 1 John 2. 14. The Death Rom. 8. 36. 37. The weakest of which is 1 The Flesh. 2 The World Now the Flâ—sh being an home-bred enemy a Dalilah in Samsons bosome a Judas in Christs company like a Moath in the Garment bred in us and cherished of us and yet alwayes attempting to fret and destroy us and the world a forraigne foe whose Army consists of two wings Adversity on the lefthand Prosperity on the right hand Death stronger than either and the Devill stronger than all And yet that the weakest childe of God onely through saith in Christ a thing as much despised of Philistims as Davids sâ—ing and stone was of Goliah should overcome all these â—oure wherein he shewes himselfe a greater Conquerour than William the Conquerour yea even greater than Alexander the Great or Pompey the Great or the Great Turke for they only conquered in many yeares a few parts of the World but hee that is borne of God overcommeth the whole World and all things in the world 1 John 5. And this is the victory that overcommeth the World even our faith Vers. 4. And makes not this infinitly for the glory of God Yea it makes much for the honour of Christians For art thou borne of God hast thou vanquished the World that vanquisheth all the wicked Blesse God for this conquest The King of Spaines overcomming the Indies was nothing to it If Satan had known his afflicting of Job would have so advanced the glory of God manifested Jobs admirable patience to all Ages made such a president for imitation to others occasioned so much shame to himselfe I doubt not but Job should have continued prosperous and quiet for who will set upon his Adversary when he knoweth he shall be shamefully beaten This being so happy are they who when they doe well heare ill but much more blessed are they who live so well as that their backbiting Adversaries seeing their good workes are constrained to praise God and speake well of them CHAP. IV. That God suffers his children to be afflicted and persecuted by ungodly men that so they may be brought to repentance NOW the Reasons which have chiefly respect to the good of his children in their sufferings being thirteene in number are distinguished as followeth God suffers his children to be afflicted by them 1 Because it Brings them to repentance 2 Because it Workes in them amendment of life 3 Because it Stirs them up to prayer 4 Because it Weanes them from the love of the World 5 Because it Keeps them alwayes prepared to the spirituall combate 6 Because it Discovers whether we be true beleevers or Hypocrites 7 Because it Prevents greater evils of sinne and punâ—shment to come 8 Because it makes them Humble 9 Because it makes them Christtheir head 10 Because it Increaseth their Faith 11 Because it Increaseth their Ioy and thankefulnesse 12 Because it Increaseth their Spirituall wisedome 13 Because it Increaseth their Patience First the Lord suffers his children to be vexed and persecuted by the wicked because it is a notable meanes to rouze them out of carelesse security and bring them to repentance be openeth the eares of men saith Elihu even by their corrections that he might cause man to turn away from his enterprise and that he might keâ—pe back his soule from the pit Job 33. 16 17 18. The feeling of smart will teach us to decline the cause Quiá sentio paenam recogito culpám saith Gregory the Great punishments felt bring to my consideration sinnes committed Those bitter sufferings of Job toward his later end made him to possesse the iniquities of his youth Job 13. 26. Whereby with Salomons Eâ—is-dropper Eceles 7. 21 22. he came to repent of that whereof hee did not once suspect himselfe guilty it made him not thinke so much of what hee felt as what hee deserved to feele in like manner how doe the clamours of Sâ—tan our owne consciences and the insulting World constraine us to possesse even the sinnes of our youth There needs no other Art of memory for sinne but misery Sathans malice not seldome proves the occasion of true repentance and so the devill is overshot in his owne Bow wounded with his own weapon I doubt whether that Syrophenician had ever inquired after Christ if her daughter had not beene vexed with an uncleane spirit yea whether the devill had beene so effectually cast out if he had with lesse violence entred into her Mark 7. Our afflictions are as Benhadads best Counsellours that sent him with a corde about his neck to the mercifull King of Israel The Church of God under the Crosse is brought to a serious consideration of her estate and saith Let us search and try our wayes and turne againe to the Lord Lam. 3. 40. Manasses also the King of Judah that horrible sinner never repented of his Idolatry Murder Witchcraft c. Till he was carryed away captive to Babel and there put in chaines by the King of Ashur But then saith the Text hee humbled himselfe greatly before the God of his Fathers 2 Chron. 33. 11 12. Yea read his confession for hee speakes most feelingly and you shall see that the prison was a meanes of his spirituall inlargement Even Vipers being lasht cast up all their poyson The body that is surfetted with repletion of pleasant meates must be purged with bitter pils and when all outward comforts faile us we are willing to be friend our selves with the comfort of a good conscience the best of blessings Affliction is the Hammer which breakes our rockie hearts adversity hath whipt many a soule to Heaven which otherwise prosperity had coached to hell was not the Prodigall riding post thither till he was soundly lasht home againe to his Fathers house by those hard-hearted and pitilesse Nabals which refused to fill his belly with the husks of the swine And indeed seldome is any man throughly awaked from the sleepe of sinne but by affliction but God by it as it were by a strong purge â—â—pties and evacuates those supersluities of malice envy pride security c. wherewith we were before surcharged The Serpents enmity may be compared to the Circumcision-kâ—ise which was made of stone unto Ruâ—arâ—e which is full of choler yet doth mightily purge choler or to the sting of a Scorpion which though it be arrant poyson yet proveth an excellent remedy against poyson For this or any other affliction when we are in our full careere of worldly pompe and jollity pulleth us by the
â—are and maketh us know our selves My wants saith one kill my wantonnesse my poverty checks my pride my being slighted quels my ambition and vaine glory and as for sicknesse it cuts the throate of vices many saith Saint Austin have beene wickedly well that have beene inocently and piously sicke Yea I may call it the summe of Divinity as Pliny cals it the summe of Philosophy for what distressed or sick man was ever lascivious covetous or ambitious Hee envies no man admires no man flatters no man dissembles with no man despiseth no man c. That with Governours or Friends can by no meanes effect touching our amendment a little sicknesse or trouble from enemies will as Saint Chrysostome observes Yea how many will confesse that one affliction hath done more good upon them than many Sermons that they have learned more good in one dayes or weekes misery than many yeares prosperity could teach them untouched estates and touched consciences seldome dwell together and it is usuall for them that know no sorrowes to know no God repentance seldome meets a man in jollity but in affliction the heart is made pliable and ready for all good impressions True if gentlenesse would serve we should not smart for God like a good Surgion first strokes the Arme before he opens the veyne hee sends for us by his Ambassadors of the ministery yet we come not Let him fire our field as Absalom did by Joab we come presently Or perhaps he afflicts another to fright us as great mens Children are corrected by seeing others whipt or as Apollonius would tame Lyons by beating dogges before them for as God preacheth to us no lesse in his Judgements than his Word so when he strikes â—ffendors he would warne the standers by and a wise man sees himselfe falne or beaten in his neighbour Yea generous and ingenuous spirits desire to be taught abide not to be forced It is for Tyrants to compell for Asses to be compelled saith Erasmus A good naturd Horse saith Seneca will be governed even by the shadow of the wande whereas a resty Jade will not bâ— ordered by the spurre But if his word will not râ—le us as many till God come with a strong hand will hould their corruptions as fast as Pharaoh the Israelites his Rodde shall or if his Rodde will not yet serve his sword shall bee drencht in our gall and hathed in our blood Deut. 32. 41 42. Or if we scape for a time yet our preservation from one judgement is but our reservation to seaven more Levit. 26. Yea he will send a succession of crosses seaven more and seaven more and seaven to that to the conversion of his owne and the confusion of his enemies Vers. 14. to 39. When singing will not still the Child the Rod must Hard knots must have hard wedges strong asfections strong afflictious great corruptions great calamities to cure them So that God through thy stubbornnesse is forced to let lose Satan and wicked men upon thee least thou shouldest sleepe in security till thou didst sleepe in death eternalâ—y even for thy good And Affliction is but the shepheards dogge as Chrysostome speakes to fetch us into Christs Folde perhaps by Barking onely and then wee are more sâ—ard than hurt perhaps in his mouth and then the poore sheep thinks he will surely worry it but he is taught to fetch onely and therefore gripes not but onely carries and delivers it to his ma 〈…〉 er When Children have done a fault Mothers use to fright them with Bull-beggers the Childe thinks surely they will have him but the mother hath a double pollicie viz. to make them hate the fault and love them the better for they runne to the Lappe to hide them and then will she make her owne conditions and so the very end which God aimes at in setting those Adders upon thee is that thou shouldst turn thine Eyes inward that thou mayst see for what thou sufferest prie narrowly into thine owne forepast actions which if thou dost an hundred to one thou wilt finde sinne it may be this very sinne the cause of thy present affliction and untill thou dost siâ—t and try thine owne heart for this Achan and finde out which is thy Isaac thy beloved sinne looke for no release but rather that thy sorrowes should be multiplyed as God threatned Eve Wherefore lyest thou on thy face said God to Joshua Israel hath sinned up search diligently c. Josh. 7. 10. 11. What evill hast thou done said the Marriners to the distressed Prophet that this evill is come upon us Let every such Jonas reflect upon himselfe and say What evill have I done what sinne have I committed or admitted or what good have I omitted or intermitted be it but one single sinne whether spirituall pride or rayling upon honest men in a handsome Language or the like and having found out the cause greive for it turne from it One flaw in a Diamond takes away the lustre and the price one man in Law may keepe possession one Puddle if we wallow in it will deâ—ile us one peice of Ward land makes the Heire lyable to the King one sinne keepes possession for Satan as well as twenty one poyson-full Hearbe amongst many good ones may put death in the pot and so take away the goodnesse from the rest as if there were none in it wholsome Besides how were the Angels in heaven punished for one fault Achan for one saâ—reledge Mirriam for one slander Moses for one unbeleefe Anaâ—â—as for one lye Ely for his Indulgence onely David for his love to Bathsheâ—a onely c. Wherefore looke to it for if we spare but one Agag it may cost us a Kingdome and such a Kingdome as is farre beter than the Kingdome of Saul 1 Pet. 1. 4. Neither say of thy sinne as once Lot of Zoar is it not a little one for though men may yet God will not winke at small faults especially in his owne A little prick being neglected may fester to a gangreene As what is a mountaine of Earth but an accumulation of many little dusts or what is a flood but a concurrence of many little drops a small leake will sinke the Vessell unstopt whereas a great one will not doe it if well kalked The weakest Instrument be it but a Bodkin can peirce the flesh and take away the life unarmed whereas Armour of proose will even beate off Bullets Besides whereas our greatest goodnesse merits not the lâ—ast glory our least wickednesse deserves great paine The wages of sinne small or great is death Rom. 6. 23. bad worke sad wages Wherefore lâ—t his correction bring forth conversion cleanse your hands yee sinners and purge your hearts yee double minded Jam. 4. 8. Not your hands onely with Pilate but your hearts with David yea and your eyes too with Mary Magdalen if it be possible though dry sorrow may bee as good as wet whose eyes were a Laver and haire a Towell to wash and wipe
the feet of Christ. Humble thy selfe like the Ninivites Jona 3. 6. Who put sackcloth upon their loynes and ashes on their heads as those that had deserved to be as farre under ground as they were now above it An humble submission is the onely way to disarme Gods indignation and be rid of his Rod 1 Pet. 5. 6. By such a course as this Jacob appeased that Rough man Esaâ— Abigall diverted David from his bloody purposes the Syrians found favour with Ahab that None-such as the Scripture styles him 1 Kingâ— 20. 32 33. Sinne bringeth judgement and onely Repentance preventeth it Thy sinne hath kindled the fire of Gods wrath and onely Repentance is as water to quench this fire King Edward the first riding furiously after a servant of his that had displeased him with a drawne sword in his hand as purposing to kill him seeing him submit and upon bended knee suâ— for his life not onely spared him but received him into favour goe thou and doe the like be thou but throughly sorry for thy sinâ—e my soule for thine God will be throughly satisfied yea grow better by it and God will love thee the better for it As Lovers are wont to bee best friends after falling out for as bones out of joynt joyned again are stronger than before so when God and we are reconciled by repentance his asfections are stronger to us than before The repenting Prodigall received such tokens of favour as his elder brother who never brake out into that Ryot never did And whom did Christ honour with his first appearance but Mary Magdalen and the Angell but Peter Goe saith he and tell his Disciples and Peter that he will goe before you into Galilee Mar. 16. 7. Though Peter had sinned above the rest yet repenting he is named above the rest Otherwise contrition without reformation which is but like the crouching of a Fox that being taken in a snare lookes lamentably but it is onely to get out will not prevaile with God he will nevr leave pursuing thee till the traytâ—rs head be throwne over the wall None so lewde but will seeme conformable when aprehended or if they Ryot in the Goale of their durance yet when the Session comes they begin to be a little calme put off their disguises of dessolutenesse and put oâ— some modesty and semblance of humiliation yea then they change their Appâ—rrell their garbes their lookes and all to appeare civill Or let the Fox be chayned up he will no more worry the Lambs Pharaoh could relent when he felt the Plagues but when they were over so was his repentance but what saith the Scripture Hee that confesseth and forsaketh his sinne shall find mercy Prov. 28. 13. Confession and confusion of sinne must goe together yea there must bee a parting with the right Eye in regard of pleasure and the right Hand in regard of profit As for example hast thou swallowed some unlawfull gaine and wouldst thou passifie God and thy Conscience Vomit it up againe by restitution for where is no restitution of things unjustly gotten their sinnes shall never be forgiven as Saint Austin speakes Non tollitur peccatum nisi restitutur oblatum For Repentance without restitution is as if a theefe should take away thy purse aske thee pardon say hee is sorry for it but keepes it still in which case thou wouldst say hee did but mocke thee But Pallas with all the graces may call Briareus with his hundred hands to bind this Jupiter and all in vaine Wherefore I proceed The skilfull Chirurgion when he is lanching a wound or cutting off a Limbe will not heare the Patient though he cry never so untill the cure be ended but let there bee once a healing of thy errours and the Plaister will fall off of it selfe for the Plaister will not stick on when the soare is healed If the Fathers word can correct the childe he will â—â—ing away the rod otherwise he must looke to have his eyes ever winterly Thus as the two Angels that came to Lot lodged with him for a night and when they had dispatched their errand went away in the morning So afflictions which are the Angels or the Messengers of God are sent by him to doe an errand to us to tell us we forget God we forget our selves we are too proud too selfe-conceited and such like and when they have said as they were bid then presently they are gone Why then complainest thou I am afflicted on every side like a child that cries out of his shoe when the fault is in his foote or the sick Patient who faults his bed when hee should his backe Why groanest thou under thy burden and cryest out of unremedied paine Alas thou repentest not trouble came on this message to teach thee repentance give the messenger his errand and hee 'l be gone But if thou refusest to be reformed thou hatest to be healed Alas every Cain will groane under the penalty whereas a David will grieve for the iniquity but the one trembles as a slave whereas the other fears as a sonne and hee that mournes for the cause of his punishment shall mourne but a while but he that mourns onely for the punishment and not for the cause shall mourne for ever the soule can not live while the sin lives one of the two must dye the corruption or the Person but Repentance is a Supersedeas which dischargeth both sin and sorrow moving God to be mercifull the Angels to be joyfull Man to be acceptable and onely the Devill and his to be melancholly True God doth not meerely though mainely smite and chastise his Children for sin without any other respect all his afflictive acts are not punishments some are for the benefit of the Creature whether for probation or purgation or reformation and for the praise whether of his divine power or justice or mercy as appeares by our Saviours words touching him that was borne blind John 9. 3. For though his Parents had sinned in themselves and the man had sinned in his first parents yet it was not the guilt of either that was guilty of this blindnesse and the like we may collect from Jobs example Neverthelesse sinne is still the Originall as when the headakes and the members are sicke the fault is in the stomacke For this cause saith the Apostle of the beleeving Corinthians many are weake by lingering diseases many sicke by sharpe and grievous maladies and many sleep are dead out-right 1 Cor. 11. 30. Hence our so many diseases miseries maladies troubles without terrours within it is this theefe in the Candle that wasts us this fly in the Box that corrupts us this traytor in the heart that betrayes and exposes us to all perils In which regard it was a sound and savory reply of an English Captaine at the losse of Callice who when a proud French-man tauntingly demanded when will you fetch Callice againe answered when your sin 〈…〉 es shall weigh downe ours What
from the stone to the hand which threw it and from the effect to the cause What saith Joseph to his envious brethren that sold him into Aegypt ye sent not me hither but God Gen. 45. 8. And Job being robbed by the Sabeans they being set on by Satan doth not say the Devill tooke away or the Sabeans tooke away but the Lord hath taken away Job 1. 21. And David speaking of his sonne Absaloms treason I was dumbe and said nothing why because it was thy doing Psalm 39. 9. And what thinke you was the reason our Saviour Christ held his peace and answered nothing as the Text saith but suffered his enemies The Chiefe Priest Scribes and Pharisees and Pilate to revile him and crucifie him but to approve the equity and justice of God the Author thereof for although it were blasphemy to say hee was a sinner yet taking upon him the sinnes of the whole World he knew those sinnes had deserved as much and therefore he is silent Matth. 26. 62 63. It is true other reasons are given as that hee answered nothing because it was now his time to suffer not to doe his worke was now to be crucified and not to be dignified or as another hee spake not a word to Herod because Herod had taken away his voice in beheading John Baptist but this without doubt was the maine reason Even in like manner it is with the truely gracious they being wronged doe not suffer rage to transport them as it doth beasts to set upon the stone or weapon that hath hurt them like little Children who if they fall will have the ground beaten their false griefe is satisfied with fained revenge But they looke higher even to God that occasioned it Or if they be angry they turne their malice from the person which punisheth them to the sinne by which and for which he came to have leave and power to punish them and to themselves for committing such sins The cause of their suffering doth more vex them than the things which they suffer and they grieve more for the displeasure of God than for the strips of his displeasure It is not the punishment but the cause of it makes them sorrowfull And indeed to speake home to every mans conscience why are we patient or impatient it is worth the noting when sinne lyes light then reproaches and contempt lye heavy whereas if we truely feele the weight of sinne all indignities will be as nothing Or thirdly in case they doe returne an answer it is after the manner of Epictetus who would not deny the sinnes his enemy taxed him with but reproves his ignorance rather in that being unacquainted with the infinity of his crimes he layes only two or three to his charge whereas indeed he was guilty of a Million or according to Philip of Macedon his example who would not punish Nicanor although he openly spake evill of him saying when he heard thereof I suppose Nicanor is a good man it were better to search whether the fault be in us or no so no sooner shall an holy mans enemy accuse him of hypocrisie pride passion covetousnesse c. but he will goe to God and accuse himselfe and complaine I am so indeed yea with Paul I am the chiefe of all sinners I am more vile than his tearmes can make me and I much marvell my punishment is no greater than to heare a few ill and bitter words And indeed one would thinke whatsoever is not paine nor sufferance or admit it be paine and sufferance so long as it is not a curse but a crosse may well be borne without grumbling What said that Gentleman in Athens to his friends when Ashuerus came and tooke away halfe his Plate as he was at dinner with them they admiring that he was not a whit moved thereat I thank God quoth hee that his Highnesse hath left me any thing Yea suppose we lose all we have our goods are furthest off us and if but in these we smart we must confesse to find favour Or admit they hurt our bodyes or kill us which they may soone doe if God but give leave for our life even the best of us is but like a bubble which Boyes blow up in the ayre and presently againe blow into meere ayre Caesar goes an Emperour to the Senate is brought a Corps home againe What ever I say befals us this would be our meditation he that afflicted me for a time could have hold me longer he that touched me in part could have stricken mee in whole he that layd this upon my body hath power to lay a greater Rod both upon my body and soule without doing me the least wrong That all crosses and curses temporall spirituall and eternall even from the paines of the damned to the very Itch as Moses sets downe Deut. 28. 27. are deserved and come not upon us against equity equity I say in respect of God not in respect of men they come from a just Author though from an unjust instrument And that Sinne is the ground of all our griefes the source of all our sufferings wickednesse the roote of our wretchednesse that we are disciplind is from our defects is a truth undenyable appeares plainely for first God affirmes it Deut. 28. Isay 57. 17. Hosea 13. 9. Jer. 30. 15. 4 18. Secondly his servants confirme it 1 Chron. 21. 17. Isay 64. 5. Dan. 9. 7 8. c. Lam. 1. 5. 8. 3. 39. c. Ezra 9. 13. Luke 23. 41. Thirdly good reason makes for it sinfull men smite not their dogs much lesse their children without a cause and shall we think the just God will smite without just cause his Judgements saith a Father are sometimes secret alwayes just No misery had ever afflicted us if sinne had not first infected us What 's the reason we all dye it could not be in justice if wee had not all sinned and so of all other evills even sicknesse originally proceeds from sinne and all weaknesse from wickednesse one man languisheth of a Consumption another labours of a Feaver a third is rackt with the Gowt a fourth swolne with the Dropsie a fift hath his soule let out with a sword every one hath a severall way to bring him to the common end death but sinne is the universall disease Death passed upon all for all have sinned Rom. 5. 12. James 3. 2. Yea as we brought a world of sinne into the world with us so since â—ach man hath broken every one of Gods ten Lawes ten thousand times and ten thousand wayes which is farre from a privative holinesse in reforming that which is evill and a positive holinesse in performing that which is good Ephes. 4. 22 23. and every sinne helpes for as originall sinne is the originall cause of death so actuall sinnes hasten it But to conclude in generall that sinne is the cause we suffer is not sufficient for commonly no judgement comes from God but some particular provocation of man
went before it the hand of Divine Justice seldome makes us smart without some eminent cause fore-going therefore David seeing a famine in the Land inquires for the particular provoking sin 2 Sam. 21. 1. so when we suffer our question should be what have wee done yea what have wee done in the same kinde for oftentimes wee may reade our sinne in our punishment as it fared with Adonibezeck Judg. 1. 7. and many other mentioned in Scripture Sodome was burnt with fire unnaturall as they burned with lust unnaturall Absaloms chiefe pride lay in his haire and that became his halter Salomon dividing Gods Kingdome had his owne Kingdome devided David hath slaine Uriah with the sword therefore the sword shall not depart from his house Dives would not give Lazarus a crum Lazarus shall not bring Dives a drop Judas was the instrument of his Masters death he shall be the instrument of his owne death Proud Bajazet vowes to imprison Tamberlaine in an Iron Cage and carry him about the world in triumph But Tamberlaine having conquered that bragging Turke carried and carted him through all Asia to be scorned of his owne people For instance is any one censured reviled and persecuted of lewde men for being religious let him reflect upon his life past and happily their revilings and persecutions will bring to his remembrance that he himselfe before his conversion hath likewise censured reviled or persecuted others It may be his naturall spirituall or politicall parents in some kinde or other as who can plead innocency herein And he that is not humbled for his sinne is not yet justified from his sinne Yea so often as thou remembrest thy sinnes without griefe so often thou repeatest those sinnes by not grieving Dion of Syracuse being banished came to Theodorus Court a suppliant where not presently admitted he turned to his companion with these words I remember I did the like when I was in the like dignity He called his deeds past to a new reckoning So when thou receivest an injury remember what injuries thou hast offered look not to be exempt from the same wrongs which thou hast done for he that doth wrong may well receive it we may well suffer patiently when we know wee suffer justly To looke for good and to doe bad is against the Law of Retaliation Or secondly is any one wronged in his good name without giving the least cause of scandall either at present or heretofore which troubles him above measure let him neverthelesse reflect upon himselfe and perhaps he shall finde the cause lie lurking in his owne bosome as thus it may be thou hast not defamed thy neighbour but hast thou not delighted to heare others speake evill of him hast thou beene tender of his reputation and as much as thou couldest vindicated his good name Or thirdly doth not a proud heart make thee over apprehensive of the wrong does not the injury seeme great to thee because thou seemest great to thy selfe if so be but little and lowly in thine owne eyes and the wrong will seeme lesse for no man can sweetlier put up disgraces from others than hee who hath first learned to despise himselfe Yea this Straw diadem hurts none but the proud and impatient for suppose thou findest here but hard fare and as ill drest a poore hungry humble soule will downe with all well enough Or fourthly hath not selfe-conceitednes broken thy credit probably if thou wouldest thinke worse of thy selfe thou shouldest be better thought of But commonly all is well while we are well esteemed yea with many their reputation is more cared for than their God Neither would he be censured for sinne that fears not to be damned for it If this hath beene thy case hence-forward let it trouble thee more to dâ— a fault then to heare of it and when thou art evill spoken of by another call thy selfe to account before him it may be thou deservest iâ— be more sorry that it is true then that it is knowne Or lastly admit men charge thee wrongfully and thou canst not finde out thy sin by thy punishment yet know that what thou sufferest is most just in respect of God who is the Author and who does not alwayes punish sinne in kinde As for example how many Murthers have beene punished in a mutenous word the tongue in some rash language hath scourged the iniquity of the hand One hath done many robberies scap't many searches at last when all hath beene forgotten he hath beene hanged for accessary to a Theft he never knew Suspected felony hath often paid the price of an unknowne Râ—pe And they that have gone away with unnaturall filthinesse have yet clipt off their dayes with their owne coyne so that still Gods Judgements are just even when mâ—ns may be unjust which in all cases would be acknowledged as the godly ever doe Mauricius that good Emperour when hee his wife and his five sonnes were taken his wife and sonnes put to death and himselfe waiting for the like fatall stroke could conclude thus Just art thou O Lord in all thy wayes and holy in all thy workes as it is in the Psalmes And a Martyr when hee was burning at a stake Welcome flames my sinne hath deserved more than here I can be able to suffer And certainly they are angry with Heaven for justice that are angry with them for injustice Wherefore if thou hast beene heretofore so simple as to returne like for like hence-forward lay thy hand upon thy mouth and say with Job Once have I spoken but I will answer no more yea twice but I will proceed no further Job 40. 4. 5. I will not so much consider how unjust man is that gives the wrong as how just God is that guideth it And this would be our meditation in all other cases namely to thinke whose hâ—ud strikes whether by a Plurisie or a Feaver or a Sword or what ever the Instrument be and to conclude the blow is Gods whatsoever or whomsoever is used as the weapon yea it comes not without our desert for God is just nor shall be without our profit for God is mercifull And he that doth not argue thus comes short of the very Heathen For Socrates could tell the Athenians when they condemned him to dye that they could doe nothing but what the gods permitted and nature had before ordained And in common reason can a Clock goe without a weight to move it or a Keeper to set it no. Now this being premised namely that wee endure nothing from our enemies but that we have justly deserved from God Yea that we are more beholding to our greatest enemies touching the knowledge of our selves than the best friend we have how should we not with David refuse to revenge our selves in case any wicked Shimei rayle curse or cast stones at us have we never so much power and opportunity to do it Yea admit some Abishai would doe it for us how should we not say let him alone
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.
limited with the condition of Faith and the fruit thereof unfained Repentance and each of them are so tyed and entayled that none can lay claime to them but true beleevers which repent and turne from all their sinnes to serve him in holinesse without which no man shall see the Lord Hebrews 12. 14. Isay 59. 20. But I want these qualifications without which how can I expect supportation in my sufferings or an happy deliverance out of them however it fares with beleevers whom Christ hath undertaken for yea I have such a wicked heart and my sinnes are so many and great that these comforts nothing concerne me for they that plow iniquity and sowe wickednesse shall reape the same Job 4. 8. Answer So our failings be not wilfull though they be many and great yet they cannot hinder our interest in the promises of â—od Admit thou art a great sinner what then art thou a greater sinner then Matthew or Zache 〈…〉 who were sinfull Publicans and got their livings by 〈…〉 ling and polling oppression and extortion then Mary Magdalen a common strumpet possest of many Devils then Paul a bloudy persecutor of Christ and his Church then the Theefe upon the Crosse who had spent his whole life to the last houre in ab 〈…〉 inable wickednesse then Manasses that outragious sinner and most wicked wretch that ever was an Idâ—later a malitious Persecutor of the truth a desiler of Gods holy Temple a sacrificer of his owne children unto Idols that is Devils a notable witch and wicked â—orcerâ—r a bloody murtherer of exceeding many the deare Saints and true Prophets of the Lord and on who did not runne headlong alone into all hellish impiety but led the people also out of the way to doe more wickedly then did the Heathen whom the Lord cast out and destroyed I am sure thou wilt not say thou art more wicked then he was and yet this Manasses this wretch more like a Devil incarnate then a Saint of God repented him of his sinnes from the bottome of his heart was received I cannot speake it without ravishing wonder of Gods bottomlesse and never â—â—fficiently admired mercy was received I say to grace and obtained the pardon of all his horrible sinnes and most abominable wickednesse and are not these and many the liâ—e 〈◊〉 written for our learning and recorded by the Holy Ghost to the end that we may gather unto our selves assurance of the same pardon for the same sinnes upon the same repentance and beleeving Are thy sinnes great his mercies are infinite hadst thou committed all the sinnes that ever were committed yet in comparison of Gods mercy they are lesse then a moâ—t in the Sun to all the world or a drop of water to the whole Ocean for the Sea though great yet may be measured but Gods mercy cannot be circumscribed and he both can and will as easily forgive us the debt of ten thousand millions of pounds as one penny and assoone pardon the sinnes of a wicked Manasses as of a righteous Abraham if we come unto him by unfaigned repentance and earnestly desire and implore his grace and mercy Rom. 5. 20. The Tenure of our salvation is not by a covenant of workes but by a covenant of grace founded not on our worthinesse but on the free mercy and good pleasure of God and therfore the Prophet well annexeth blessednesse to the remission of sinnes Blessed is he whose transgression is forgiven Psal. 32. 1. Yea the more miserable wretched and sinfull we are the more fit objects we are whereupon he may exercise and shew the infinite riches of his bounty mercy vertue and all-sufficiency And this our spirituall Physitian can aswell and as easily cure desperate diseases even the remedilesse Consumption the dead Apoplex and the filthy Leprosie of the soule as the smallest malady or least faintnesse Yea he can aswell raise the dead as cure the sicke and aswell of Stones as of Jewes make Abrahams children Did he not without the Sunne at the Creation cause light to shine forth and without raine at the same time make the earth fruitfull Why then should you give your selfe over where your Physitian doth not Besides what sinne is there whereof we can despaire of the remission when we heare our Saviour pray for the forgivenes of his murtherers and blasphemers And indeed despaire is a sinne which never knew Jesus It was a sweet saying of one at his death When mine iniquity is greater then thy mercy O God then will I feare and dispaire but that can never be considering our sinnes be the sinnes of men his mercy the mercy of an infinite God Yea his mercies are so great that among the thirteene properties of God mentioned Exod. 34. almost all of them appertaine to his mercy whereas one onely concernes his might and onely two his justice Againe shall it ever enter into our hearts to thinke that God gives us rules to keepe and yet breake them himselfe Now his rule is this Though thy brother sinne against thee seaven times in a day and seaven times in a day turne againe to thee saying it repenteth me thou shalt forgive him The Sonne angers his Father he doth not straight dis-inherit him but Gods love to his people exceeds a Fathers love to his sonne Matth. 7. 11. and a Mothers too Isay 49. 15. I heare many menaces and threats for sinnes but I read as many promises of mercy and all they indefinite excluding none whose impenitency and infidelity excludeth not themselves every sinne deserves damnation but no sinne shall condemne but the lying and continuing in it Wherefore if our clamorous conscience like some sharpe fang'd officer arrest us at Gods suit let us put in bayle two subsidy vertues Faith and Repentance and so stand the tryall the Law is on our side the Law of grace is with us and this Law is his that is our Advocate and he is our Advocate that is our Judge and he is our Judge that is our Saviour even the head of our selves â—esus Christ. For the first of these doe but repâ—â—t and God will pardon thee be thy sinnes never so mâ—â—y and innumerable for multitude nevâ—r so hâ—ynous for quality and mâ—gnitudâ— I say 55. 7. Ezekiell 18. 33. 11. Yea sinnes 〈◊〉 Repentance are so remitted as if they had never beene committed I have put away thy tâ—ansgressions as a cloud and thy sinnes as a mist. 〈◊〉 44. 22. and what by câ—rrupâ—ion hath beene donâ— by repent mee is 〈◊〉 â—s the former examples and many other witnesse Come and let us reason together saith the Lord though your sinnes he as scâ—rlâ—t they shall be as white as snow Isaiah 1. 18. yea whiteâ— for the Prophet David laying open his bloud-guiltinesse and his originall impâ—â—ity useth these words Puâ—ge me with Hâ—sâ—â—p and I shall he cleane wash me and I shâ—ll be whiter then Snow Psal. 51. 7. And in reason did he come to call sinners to repentance and
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