offence be committed seeke reconciliation speedily Take no offence at any mans words or deeds vnlâ—sse they 〈◊〉 to the disâ—â—nâ—â—r of God or the King God hath a hand in whatsoeuer befalleth vs. Because we see not our owne faults God makes other men to obserue them God vseth enemies often times to reclaime vs from sin Lue 6. 27. 28. The greatest hurt we can doe our enemies is to doe them good Rom. 12. 30. Pro. 25. 21. 12. The way to preuent a furious enemy Humane policie or force without the fear of God preuaile not against an enemy God weakeneth the power of the enemies of his children We must vndergoe ignominie and slaunders for a while and after comes glorie God sheweth not his anger when he suffers vs to bee persecuted for the profession of his truth Math. 5. 10. 1. Pet. 4. 14. If we suffer for Christ his Kingdom is ours by promise Christ is persecuted in his meÌ„bers It is an honour to suffer for Christ and he will reward A dangerous thing to reuolt from the truth for feare of corporall punishment Hee that denies Christ before meÌ„ he will denie him before his Father Sufferings are heere short our glory eternall If wee willingly forsake earthly things for Christ we shall receiue heauenly Losse of honor and office for Christ. Hee that willingly suffereth for Christ hath more honor then he that only preacheth it when there is no danger Thinke it no dishonor to suffer for Christ as a malafactor A Martyr for Christ a most glorious title Persecution a most glorious liuery of Gods children God in his loue suffereth his here to be persecuted for his sake The reuolt of others should not cause vs to feare Ill to be indifferent The cause why many are luke-warme They that kill the body cannot touch the soule Good to loose a corporall to finde ahealy life God doth comfort his at the time of their martyrdome In this time of the freedome of the Gospell this discourse may bee thought superfluous A religious King maintaining the Gospell a great blessing Why this treatise may be at this time borne withall The cause of banishment is to be considered An infectious meÌ„ber in a Common-wealth fit to be punished or banished BanishmeÌ„t presupposeth offence or danger It is not alwayes vnlawfull for a man to flie his Countrie Mat. 10. 23. Act. 14. â—16 â— King 17. 3 Cap. 19. 3. Exo. 2. 15. Gen. 27. 43. 44. Not to flie from the truth to false Religion Mat. 26. 56. Not to flie as an euill doer Gen. 4. 11 12. Many commit grieuous offences in hope to flie before they be apprehended Psal. 139. 9. 10. God finds a wicked man out goe where he will A forraine Countrie frees not a wickedman from the Iudgement of God The children of God banished finde Gods fauour euery where Where GOD is with a man there is his home A man may repent his sinnes and serue the Lord in any strange Countrey It was once a note of disgrace for a womaÌ„ to be barren and now many grieue they haue children Pro. 10. 1. and 17. 25. Rebellious children greatest griefe Though parents beget and beare children they cannot make them good Parents may doe their best endeuour but it is in GOD to make good children The duty of godly Parents to pray for their children The society of wicked youth â—he meanes to make many corrupt Rebellious children can make arguments against good Parents out of Scripture Parents may not giue ouer to counsell their children Deut. 21. 18 The auncient punishment of an vngodly sonne Many children for want of publicke punishment grow rebellious Late lamentation of some parents Euill youth a mischiefe to the common welth Foolish mothers most guilty of making ill children All pareuts not to bee condemned though many are A fearefull example of a father too indulgent and children stubborne 1. Sam. 2. 24 A wicked son comes commonly to a shamefull and fearefull end What godly parents should doe when they haue done their best duties to make their children good and cannot A good father not to be taxt for an vngodly sonne Good fathers may haue wicked children Gen. 4. 3. 2. Sam. 15. Gen. 16. 12. Wicked men haue not alwayes vngodly children 2. King 16. â— 3. 23. 2. King 20. 21. 21. 18. 22. 23. Godly parents may haue wicked and wicked parents good children They that mary ought to knowe why mariage was instituted Where formerly men and women were onely maried now boyes and gerles Carnall respects in mariage commonly leade men and women to mary Hasty mariages bring hasty repentance The true course how man and wife should conioyne themselues in holy mariage Not ioyning of hands but hearts in the feare of God Hearts contrarily affected can neuer be ioyned together in the Lord. Discorde betweene man and wife a great crosse Eccl. 25. 1. The loue of man and wife a most pretious oyntment Small matters in these dayes breedes quarels between man and wife Many are the complaints between man and wife WheÌ„ there was but one couple in the world one accused the other much more now A preposterouâ— gouernment where the foot guides the head The Scripture condemnes the woman to be more apt to giue offence then the man The man not excused Wiues often cumbred with idle and vnthriftie husbands Contentious women driues their husbands ofteÌ„ out of the house Pro. 27. 15. Cap. 21. 9. Man and wife ought mutually to examine themselues before they reprooue each other Man and wife must be equally content with their lot Many seem fond in the beginning that quickly growe colde 2. Sam. 13. 1. Pet. 4. 8. Vnequall matches sildome prosper long Pro. 18. 22. 19. 14. Men and women ought to pray to God to direct them before they conclude mariage Gen. 24. 12. The choyse of a wife or husband is a matter of great moment lightly regarded The man is the womans head and the woman a principall member of that head Ephe. 5. 33. Tâ—he loue of a man towards the wife consisteth in comforting her 1. Pet. 3. 7. A man ought not to leaue his wife because of her inâ—rmities Bitternes may moue the meekest woman How the Husband ought to behaue himselfe towards his Wife A mans greatest commendation is to win his wife with meekenes A husband must thus examine himselfe Men most faultie are aptest to abuse their wiues How a husband should behaue him selfe that hath an vnkind wife Wiues complaints are more common then husbands Crosses that men suffer here are infinite Why God afflicteth his children here Psal. 42. 7. One trouble calles for another Psal. 40. 12. Gods children must suffer here Ioh. 15. 20. The godly must looke for tryals If we sinne we shall be punished Iam. 3. 39. 40. Afflictions are not the cause of sorrow but sin that procure them Euery man that feareth not God is a transgressing foole God will trye the graces and guifts hee giueth vs by afflictions God proportions our afflictions according to our faith They are in an ill case that suffer no troubles Men that are not afflicted â—latter themselues that God loues them They that haue no troubles may suspect themselues As long as Sathan findes men to runne on in security hee troubles them not A dangerous case to liue securely The afflictions of the godly are not strange 1. Pet. 4. 12. 13. The naturall man makes no difference betweene iust iudgements and fatherly corrections Great difference in the wisedome of God in easing the godly and the wicked The end why God easeth the troubles of the godly The godly and the wicked may be alike afflicted Men afflicted ought to hold fast by God Wee must waite Gods deliuerie
benefactors to such and such good vses Alas what auaileth this carnall ostentation if your names bee not written in the booke of life First and before all things then reconcile your selues vnto God by a free confession of the wrongs and iniuries you haue done vnto men though peraduenture you may cloake your crueltie by the Lawes of the Kingdome that admit forfaitures all aduantages more in terrour then for the admittance of such extremities as are daily done vnder colour of humane lawfull tolleration The diuine law of God admits no such libertie but commands all men especially the rich to doe good vnto all especially to such as are of the houshold of faith whom as it is not in your wisedomes to distinguish hauing amongst vs neither Iewes nor knowne Pagans or Athiests doe good to all men then shall you not misse some of that heauenly familie so will God reward you As for such as are wicked debtors able to pay and stand out leaue them to the power of the iustice of the Law only helpe the poore and doe your best to relieue the needie so shall you lend vnto the Lord who will become a debtor vnto you if it may be so said in the behalfe of the poore you shall relieue and will recompence you here in this life with competencie and hereafter with eternall glorie Encouragement for such as are molested and afflicted with enemies flatterers and their slaunders MAny troubles and afflictions are incident to the children of God and amongst the rest the feare of and the vexations of enemies is not the least yet necessarie for he that hath no enemie seemeth secure securitie breedes a carelesnesse of godly duties They that haue no changes namely they that fall into no troubles feare not God saith Dauid therefore are enemies necessarie for they will not onely vexe them whome they hate with all manner of euill practises to worke their hurt but will bee diligent obseruers of their liues and conuersations that they may bring them into shame and rebuke among the people And therefore Dauid prayed vnto God To guide him in his wayes because of his enemies Least they taking aduantage of his errors should publish his disgrace By the watchfulnesse of thine enemies thou maist learne to beware how thou walkest whereas if thou hadst none thou mightest runne into many forbidden actions and yet thinke thy selfe vpright It is better to haue many open enemies then one flattering and dissembling friend of thy knowne enemie thou maist beware but by a false friend thou maist be betrayed and yet hardly is a true friend knowne from a flattering enemie they both speake faire and alike which thou maist heare and beleeue both alike they may both offer to doe thee equall offices which thou maist with like acceptance imbrace but their mindes meaning and intentions are hidden and the best way to trye and distinguish them is to make them seuerally acquainted with some slight matter wherein thou maist seeme to haue offended intreating their opinions seuerally whether the offence be not such as thou maist feare some danger thy friend indeed will tell thee that it is indeed dangerous but the flatterer will tell thee tâ—sh it is nothing of him beware that will sooth thee vp in thine euill for he will discouer thy secrets The greatest and most secretst mischiefe that can befall a man is when he knoweth not his enemie from his friend and therefore is an open enemie to be preferd before a false friend by the words of an enemie vttered of thee or to thee thou maist knowe what hee meanes towards thee but by the flattery of a fawning friend thou canst not but be deceiued and fall into the hands of an enemie supposed to bee thy friend Faire speech and flattery deceiue the hearts of the simple And when a flatterer hath his opportunitie hee will bring slaunder vpon him he flattered But be thou vertuous and thou shalt either discouer the flatterer stoppe the mouths of slaunderers or turne their eares from them that heare them Remember how slightly Dauid past ouer the railing of Shemei he tooke it as sent from God from whome seeke thou counsell and hee will either discouer the hidden intentions of the flatterer or withstand the most violent practises of thy open enemie nay if thou relye faithfully vpon him and pray for his defence feruently hee will make thy very enemies thy friends yea bee they neuer so malicious neuer so violent neuer so close in their counsels neuer so politicke in their deuices thou shalt auoid them But beware thou giue no cause of offence to any man as Christ commandeth for woe is pronounced against them by whome offences come and take not offence vpon euery light occasion for so shalt thou neuer be free from being taken as an enemy to others or procure others to bee enemies to thee and if thou feele thy selfe culpable of causing offence thou shalt be worthily branded with the marke of a contentious person whose company neither wil the godly admit nor the wicked desire so shalt thou seeme vnworthy the societie of either If therefore thou haue erred in thy tougue by backe-biting others or gone so astray in the course of thy life as for which thou canst iustly accuse thy selfe or bee iustly accused make speedie reformation and delay not to bee reconciled to them that are offended thereat for thereby thou maist redeeme the good opinion of the good and peaceable which thou hast lost and stoppe the mouthes of the wicked and their slaunders whome thou hast iustly occasioned to speake euill of thee And if thou haue taken offence at any mans words or deeds vnlesse it be in the cause of God or the King thou bewraist thy weakenesse for if thou bee a true and faithfull member of Christ thou wilt beare with reproaches disgraces yea losses by his example rather then to be moued to reuenge for vengeance is the Lords and blessed art thou if for well doing or vndeseruedly thou sufferest these things if for euill it is a iust recompence for thy sinne If therefore thou be reuiled reuile not againe according to the example of Christ if thou be railed on say with Dauid rayled on and cursed by Shemei it may be the Lord hath bidden him and thinke not that any man can speake euill of thee or doe hurt vnto thee but God hath a hand in it either to punish thee in Iustice or to reforme thee in mercie for thou art but a man whose nature is to passe by and to wincke at thine owne and too strictly to marke another mans erronious words and workes And because thou art so dull sighted as either thou wilt not or canst not see thine owne faultes God openeth the eyes and the mouthes of other men to obserue and preach publickly the faultes thou thinkest thou hast committed in secret From hence springs quarels and
contentions and from thence mutuall enmitie malice and reuenge make vse therefore of these backe-biting reports heare them with silence and bewray not a double faulte in thy selfe as first to commit vnseemely things and then to take them as thine enemies whome God vseth as his meanes to reclaime thee from thine errors thou oughtest rather to loue them and to doe them what good thou canst though they seeme to hate thee If they curse thee blesse them if they slaunder thee pray for them Thou canst not doe thine enemie a greater hurt nor thy selfe more good then to doe him good for the hurt he intendeth to thee for So shalt thou heape coales of fire on his head And therefore hast thou not onely no cause to grudge that God sendeth thee enemies to watch ouer thee to keepe thee humble and in obedience and vpon whome through thy patience thou maist worke much good in louing them and seeking to be reconciled to them if they then showe themselues so furious and desperatly bent against thee as they will not be reclaimed thou art not barred of thy remedie by the Lawes and the Magistrate beareth the sword to punish them and to defend thee and if thou finde no preuailing meanes thereby to bee freed from their danger bewray thy case vnto God in faithfull prayer who is a iust God to defend thee in thy iust cause and a powerfull God whome thy mightiest enemies are not able to resist Though thine enemies anger and furie be neuer so great and threaten thee with sundrie things which they will doe against thee and euen gnash their teeth vpon thee as if they would eate thee vp bee not affraid bee onely faithfull and patient and thou shalt either see thine enemies become thy friends their hatred come to an end or them selues to vanish and consume away onely liue thou godly pray faithfully and vse all ordinarie meanes lawfully then bee assured if thine enemies were more then they are more powerfull and more furious then they be they shall stumble and fall God in his prouidence can finde secret and vnexpected meanes to deliuer thee from most deadly enemies if thou call faithfully vpon him and therefore cast thy danger vpon the Lord and hee will defende thee It is not in thine owne power or policie that can saue thee vnlesse with it and aboue it thou craue and haue the power and wisedome of God and his blessing to second any other meanes thou canst vse for what is a sword a speare or armour of esteemed proofe or the strength of a horse to saue thee they are all vaine and of no force of themselues as appeared by that monster Goliah armed completely with a Helmet Brigandine and Bootes of brasse a speare like a Weauers beame and a sword did these things saue him trust in none of these outward meanes trust in the Lord he is a strong rocke a fortresse and defence in whome and in or by no other meanes canst thou bee safe It is hee that breaketh the hornes namely weakeneth the power of the wicked and strengthneth the godly he will guide thee by his counsell hee will protect thee by his power and prouide for thee in his prouidence and in the end receiue thee to glorie out of the reach of all thine enemies Brooke thou therefore with godly patience all reproaches disgraces and slaunders it is but a little while and a light burthen to beare and in the end thou shalt receiue for the ignominie and slaunders thou vniustly indurest here glorie for euermore And therefore commit the safetie of thy body and preseruation of thy soule vnto the Lord in well doing in continuall faithfull prayer and he will heare thee and deliuer thee A Prayer for a man that hath vndeserued enemies and is subiect to slaunderous tongues flatterers and false friends O Lord my God in Iesus Christ louing mercifull I beseech thee see and consider the malice and secret practises of such as are become mine enemies whereof I neither knowe the true cause nor haue wittingly deserued their hatred or malice thus against me They priuily backe-bite me and slaunder me behind my backe they vpbraide me and speake euill of me vnto my face vniustly giue mee patience O Lord to beare it and wisedome so to carry my selfe in my conuersation and vocation as they may haue no iust cause thus to afflicte me I knowe and doe acknowledge that the sins which I haue committed against thy Maiestie deserue corrections but Lord though I haue offended thee to these mine enemies I haue done nor neuer intended any hurt yet thou seest and knowest what they haue done and what they intende against me Preuent them of their purposes frustrate their deuices and turne their policies and practises they intend against me either to nothing or against them selues If they wilfully and maliciously perseuere let them fall into the danger they wish to me Thou knowest their former flatteries and dissimulations and how they falsely pretended friendship onely as it now appeareth to supplant me and to confonud me if thou permit them Lord who can auoide the oylie words of a false heart but shall be seduced by them vnlesse thou that knowest the inward thoughts discouer their deceite Lord make me to know the secret intentions of all those that flatter me to doe me hurt and giue me wisdome to auoide the furie and force of mine open enemies and graunt mee grace to walke euer in thy truth knit my heart vnto thee that I fearing thy name and depending faithfully vpon thee I may make mine enemies ashamed of their slaunders and malicious practises against me Rescue me O Lord and deliuer me in thy righteousnesse in line thine eare vnto me and saue me from them that hate me Be thou my strong rocke whereunto I may alwayes resort when mine enemies assaile me In slaunderous words or wicked deedes publickely or priuatly Deliuer mee O God out of all their dangers out of the hands of all vngodly and cruell men for in thee is my trust in thee is my strength and of and by thee are the meanes to preuent the mischiefes they pretend and practise against me O stay my feete that they slippe not least they reioyce at my fall and Set a watch before the dore of my lippes that I offend not with my tongue Though they speake euill of me though they lay wayte for mee and though they take counsell together against mee yet giue mee not ouer vnto their wills Though I heare their slanderous tonges though I know they detract mee and speake all manner euill against me giue me patience not to be moued to recompence euill for euill Preuent me of their laying wayte for me and frustrate all their combinations and practises against me And keepe me euer in thine obedience for I am of my selfe weake and may giue offence or at least offence may bee raken where no cause is giuen If they
mentall vertues and therefore he that in euery iniury crosse or affliction grosly bewrayeth his impatience howsoeuer he may otherwise seeme not moued he is neither rightly religious nor truely vertuous No man indeed can be truly knowne to be a religious or a vertuous man vnlesse hee meete with the contraries of both and therein shew his valour constancie and patience in maintaining the one and shewing testimonies of the other for the man that is carried away or shewes himselfe newter betweene true and false Religion or betweene vertue and vice hath neither Religion nor vertue Men are not knowne to be truly vertuous but by tryall for as there are certaine minerals that seeme to be the very mother of gold or siluer which being cast into the fire appeare onely sulferous euaporate and turne to smoake so is there a kind of meeke and ciuile behauiour in some men that giueth a certaine outward faire lustre and show that it will beare the teste but when it is tryed by the fire of affliction crosses troubles iniuries reproches and the like it will appeare a meere shadowe without any true shew of that substantiall approued vertue Who is not a vertuous and valorous man before he be tryed and who is not a patient man before he be crost there be many seeming very valiant stout and strong men not dismaid or daunted at any perill yet if but a feauer take them the goute possesse them sickenesse befall them or any affliction crosse them they will either shewe their impatience by murmuring or grudging hanging downe their heads like a Bul-rush or sigh and groane vnder the burthen as if Maluerne hils were fallen vpon them and this for want of patience A rich man as long as he enioyeth health wealth and honour wished successe in all his affaires nothing crossing him how can he but be patient in shewe But when his wealth turneth into want his health into sickenesse his honour into disgrace when aduerse successe crosses his hopes and affliction seize vpon him as hee is a man without patience he will change his countenance and by his gesture and cariage shewe himselfe ashamed of the change of his estate fretting himselfe in the gall of his bitter impatience as if God did him iniurie thus to correct him whence also ariseth to the increase of his impatience diuersities of mens censures as they did of holy Iob. Surely sayes one he is a wicked man that God doth thus punish him Another Hee was very prodigall hee was proude vaineglorious ambitious the like and therefore hath God laid this heauie crosse vpon him as though they had liued in the very bosome of the man were priuie to the very counsell of God in punishing or correcting him In like manner doth the vnaduised multitude commonly censure all men afflicted be it by sorrow for sinne sickenesse and some lingring disease pouertie imprisonment banishment enemies shipwracke losse of goods by whatsoeuer meanes stubbornnesse of children disquietnesse betweene maried couples and in what sort soeuer a man is afflicted and visited by the hand of God though in his speciall loue hee must looke for censures according to the peruerse cenceits and opinions of such as seeme to knowe the very cause of Gods punishing and correcting men here belowe and yet neither looke into themselues nor knowe nor thinke of the cause of causes Seeing then that the best and dearest children of God are subiect to afflictions crosses and troubles of infinite kindes and consequently to the rash censures of the braine-sicke vulgar haue they not all good cause to flie vnto God for this heauenâ—y vertue Patience to support and sustaine them not onely in their proper crosses but in the vniust scandals of idle men But iudge thou no man hee standeth or falleth he is comforted or crossed according to the good pleasure of God and receiue thou thy lot whatsoeuer it be prosperous or aduerse as sent of God for thy good If he visit thee with sickenesse accept it as his fatherly chastisement to reforme thee before thou goe hence thereby summoning thee shortly to appeare before the Throne of his Maiestie If thou become poore bereft of all thy goods and haue little or nothing left content thy selfe consider thou hast yet more left thee then thou broughtest into the world with thee and were thou neuer so rich hadst thou neuer so great possessions neuer so high place of dignitie in the world thou must be taken from all thou must leaue all and all must leaue thee and as thy life is short so are thy pleasures crosses and patience of no long continuance If thou be backe-bitten and slaundered thinke thy selfe no better nor more worthy the applause of the world then Christs owne Apostles and Christ him selfe who were scoffed at railed vpon and scornefully reuiled yet reuiled not but with patience endured buffetings stripes and death in greatest meekenes If thou be banished thine owne natiue Countrie and from thy dearest friends inforced to wander from Countrie to Countrie from Citie to Citie remember wee are all strangers and pilgrims in this world and nothing better resembleth our earthly pilgrimage then doth banishment which may moue vs to thinke seriously and continually of a permanent Citie promised after our long and tedious exile which endureth but a little season and then wee returne ariue and shall be receiued into the Countrie of peace and Citie of perpetuall freedome If thou be troubled with disobedient and refractarie children haue patience remember Adam had a Kayne Abraham an Ismaël Izaacke an Esaii Dauid an Absalon It is the case of many a godly and religious father to haue an vngodly sonne If thou be troubled with a disquiet proude sullen tarte and taunting wife be patient vnder thine vnpleasant yoake looke into the Scriptures and thou shalt finde many good and godly men to haue gone before thee that haue shewed thee the way to beare this erosse with patience as Moses his Zipporah Dauid his Michal and others and if thou looke neere at home thou shalt finde many of thy good neighbours sicke of thy disease and nothing can ease it but patience prayer good counsell in the feare of God These are the salues for euery sore the phisicke for euery disease and Antidotes against euery poysonous and pestilent passion of the minde And for thy better help I haue though indeed weakely in this Treatise endeauoured briefly to touch many of the crosses that may befall thee wherein if thou be ignorant thou maist therein learne in some measure how to prepare thee to the patient bearing of them wayting the Lords leisure and his good pleasure with prayer in a liuely faith in true repentance of all thy sinnes which are the cause of all thy troubles crosses and calamities whatsoeuer and thou shalt finde the burthen of them light and the yoake which the Lord layeth vpon thee easie And be assured that if God correct thee here he loueth thee and doth it to
reforme thee to saue thee Ieremie the most famous amongst the Prophets confesseth that before the Lord touched him with affliction he was like a wilde and vntamed Colte and Dauid the worthiest among the Kings acknowledgeth that before he was afflicted he went awrye And Paul the chiefe among the Apostles thought it his greatest glory to suffer affliction for Christ and many they were that he suffered see 2. Cor. 6. Outward affliction or inward sorrow for thy sinnes hurt thee not the one argues the loue of God towards thee the other thy desire to obay him There is nothing more hurtfull to thee nor more offensiue to God then thine impatience thy murmuring and grudging at Gods gentle chastisements which are the euils of thy minde and most afflict thee whereas true patience in faith is as a brasen Bulworke against all the attemptes and assaults of sinne and Satan the workers of all the crosses troubles calamities in the world Imbrace therefore whatsoeuer befalleth thee with godly patience and the Lord assist thee Thine in Christian good will I. NORDEN The Table of the perticulars contained in this Booke A Prayer for the morning A Prayer before a man goes to his nightly rest 1 A preparation to godly patience page 1 2 Touching sinne the cause of all afflictions the confession and repentance of them and patience in troubles pag 20 3 Comfort for a man afflicted in conscience by reason of his sinnes pag. 47 4 A prayer for the forgiuenesse of most haynous sins that afflict the weake conscience of a sinner pag. 67 5 Comfort for the sick p. 77 6 A prayer to be often said of a sick man or woman 79 7 A prayer to be said for a sick man of faithfull friends that come to visite him 105 8 For such as are oppressed with pouerty and want not impertinent for the rich 112 9 A prayer to be said of such as are oppressed with necessity want of things necessary 133 10 A short prayer to be said of him that is in necessity and want 146 11 Generall counsell comfort for men imprisoned 153 12 Against Treason for which a man is worthily imprisoned 168 13 For such as are imprisoned as guilty or vehemently suspected of murther 173 14 A prayer for a man imprisoned guilty of murther 179 15 For such as are imprisoned for committing any offence against the Lawes of the Kingdome deseruing death 185 16 A prayer to be said of a prisoner accused and like to be condemned to death for some fact against the lawes or to any other corporall punishment 190 17 A prayer to be said of a penitent offender going to his execution or to any corporall punishment 200 18 For such as are imprisoned for debt 205 19 A prayer to be often said of a man imprisoned for debt pag. 216 20 A caueat for cruell creditors that keepe poore men in prison whom they know vnable to pay that for which they keepe them in prison 226 21 Encouragement for such as are enclosed and afflicted with enemies flatterers and their slaunders 241 22 A prayer for a man that hath vndeserued enemies and is subiect to slaunderous tongues flatterers and false friends 253 23 Counsell comfort for him that is persecuted for his constant profession of the Gospell of Christ. 263 24 A prayer for a man persecuted for his faith and profession of the Gospell of Iesus Christ. 281 25 Comfort and encouragement for such as are banished or enforced to liue out of their owne natiue Countrey either for feare of persecution for Gods word or of the furie of enemies that pursue them without iust cause 292 26 A prayer for a man banished frō his natiue Countrey for some crime committed or enforced to forsake it either for feare of persecution or of some mighty aduersary that doth vniustly oppresse him 304 27 Comfort encouragement for Parents that are crossed and grieued at the vngodlinesse and disobedience of their children fit for all Parents to reade pag. 314 28 A prayer to be vsed of godly Parents for the reformation of vngodly and disobedient children and for patience not ouermuch to afflict themselues for the stubbornnesse and disobedience of a wicked son 332 29 A perswasion to patience in the crosses that often fall out betweene man wife fit to be considered of married folkes for their mutuall comfort with counsell to such as intend to marrie 341 30 A prayer to be said by man and wife together or by either of them at any time in priuate 359 31 How the husband ought to behaue himselfe towards his discontented wife 367 32 A prayer to be said often of a man who hath a wife of refractarie conditions 374 33 How the wife ought to behaue her selfe towards her husband though hee be faultie and hard to be pleased 379 34 A prayer for the wife that is vnequally yoked with an vnkinde vnthrifty or an vngodly husband 385 35 A comfortable conclusion shewing the benefit of afflictions to the end we may beare them in what nature or kinde soeuer they befall vs with the more resolute and godly patience 401 37 A prayer for the forgiuenes of sins and for the neglect of our duties in seeking to know God by the hearing of his word and the practise of the same fit daily to be vsed 391 36 A necessary prayer for strength to beare whatsoeuer afflictions with patience and for faith to resist the tentations of Sathan 418 A PRAYER FOR the Morning O Lord GOD heauenlie Father when I doe consider how many wayes and by how many sortes of sinnes I haue offended thee night and day and doe duly call to minde how graciously thou hast kept mee this night how many blessings and fauours I haue receiued of thee without number I am euen astonished at my great ingratitude and doe vtterly condemne my selfe of highest rebellion against thee Many haue beene the dayes weekes months and yeares that thou hast here afforded me to liue and in all the time of my life hetherunto thou hast graciously preserued mee plentifully releiued me continually kept me vnder thy fatherly protection in all my nights and dayes and hast beene euermore watchfull ouer me that I haue from time to time from night to day and from day to night beene euer sustained through thy grace though I haue some times felt thy correcting rod by some crosses for my sinnes yet haue they beene euer easie in comparison of my deseruings and profitable vnto me Lord pardon and forgiue me my sinnes forgiue my manifold offences wash me throughly by the blood of Iesus Christ my Redeemer and clense me from all my pollutions for they are many and I am ashamed that euer I gaue way vnto them But now Lord now though late I pray thee to leade me by thy Spirit in more obedience stay me that I runne not this day into any vnseemely or vngodly actions withholde mine eyes from vanities keepe vnder the vngodly affections
discontented Wife IT is before shewed and there is none that is or ought to be of either sex ignorant that the man and the wife are of two distinct persons made one entire misticall body The man the head of the woman and the woman a principall member of that head whom she ought to obay In the head is or ought to be reason wisedome iudgement and all other gifts whereby it may rightly guide and direct the inferiour members and the whole body Therfore thou man that hast taken a wife and made her a member of thine owne body thou art bound to loue her with a perfect loue according to the counsell of the counsell of the Apostle who spake by the spirit of God Let euery man loue his wife as himselfe And this loue consisteth in cherishing her in giuing her competent maintenance in defending her from danger as thou thy selfe desirest to cherish maintaine and defend thine owne person Thou must dwell with her thou must doe vnto her all such duties as that holy estate whereunto you haue beene both called and as the faith plighted each to other requireth And thou husband thinke not that because she is the weaker and made subiect vnto thee that thou therefore shouldest neglect her or tiranize ouer her but to be so much the more tender ouer her by how much she is weaker Thou must loue her as Christ loueth the Church whereof thou art a member and gaue his life for it And thinke not that because thy wife hath some infirmities that therefore it is lawfull for thee to loathe her or leaue her for if Christ should so deale with his Church or with thee a member of it as to cast it or thee off for the blemishes of it who could be loued of him Let not therefore euery fault that she commits in her weakenesse cause thee to be bitter vnto her in words gesture or deedes for by this meanes thou mayest cause the meekest woman to become like one of the furies But dwell with her as a man of knowledge in passing by her infirmity for if thou loue her thou wilt not obserue at least reproue all that shee doth through weakenes against thy liking If her faults be wilfull and in thine opinion grosse and intollerable such as by nature thou seemest not to be able to beare Shew not in thy hastines a more grosse infirmity in being too furious but reproue her with meekenesse admonish her gently Let thy corrections be comfortable counsell strike her not for it is the greatest reproach in the world for a man to beate his wife And it is the way in deede though she loued thee before to cause her to hate thee And what gaynest thou by thy seuerity but a heape of coales vpon thine own head If thou canst reclaime her by counsell thou shewest great wisedome If thou canst beare with her faults so they be not capitall against God thou shalt be commended of all good men for thy patience If neither reproofe nor counsell nor conniuencie will bring her to obay thee yet art thou not to leaue her But consider seriously with thy selfe whether the cause or some great part of it be not in thee whereby shee is moued to speake or doe that whereat thou takest offence Art thou not a Gamester art thou not Prodigall of thy purse art thou not idle in thy calling art thou not often in Tauernes Ale-houses in lewde and suspicious companies consuming that vpon strangers which should maintaine thine estate and family when peraduenture thy wife and children languish in penurie at home hast thou not or dost thou not purpose to make away some things that thy wife brought thee goods or lands against her will If any of these occasions moue her thou hast reason to beare with her and more reason to reforme thy selfe for commonly men thus giuen ouer to these vngodly courses are most apte to abuse their wiues if thou be innocent free from these and thy wife through her vnciuile and immodest cariage towards thee doe abuse thee and neither counsell nor kindnesse gentle intreatie nor seuerest threates will calme her thou must sit downe by it in silence and saye It is my crosse and I will beare it The best course thou canst take to remoue this inconuenience is for thee to giue good example to liue vertuously to serue God and to praye with her and for her to repent thee of thy sinnes vnfainedly and suffer these domesticall and houshold crosses patiently Be not wilfull nor too wise in thine owne conceite as to thinke thou canst tame thy wife more by tyrannie then tractability search and peraduenture thou shalt finde thine owne faultes as great or greater then hers If thou could as well see thine owne as thou obseruest hers thou wouldest acknowledge thine owne sinnes hath caused her to become a trouble vnto thee reforme therefore what is amisse in thee and thou shalt finde a comfortable issue of thy good endeauours and prayer A Prayer to be said often of a man who hath a wife of refractarie conditions O Gratious Lord God mercifull and euer-louing Father in Iesus Christ who hast the disposing of all hearts the working and setling of all good affections in man and wife the one towards the other Thou art the Father of all that loue thee the keeper and helper of all that come vnto thee in a liuely faith who receiue comfort of thee in whatsoeuer trouble or affliction I humble my selfe before thee and pray thee in the name of Iesus Christ to pardon and to forgiue me my sinnes the ground of all my troubles the greatest whereof O Lord I finde to be the vnquietnesse of my wife and her infirmities thou gauest her me and I tooke her for a helper but thou seest she showeth her selfe rather a crosse then a comfort vnto me to the griefe of my heart and the more by reason we offend thee by our contentions Lord consider her weakenesse and her infirmities and giue her wisedome and grace to reforme them The corruption of nature O Lord is strong in vs both in her to commit things grieuous vnto mee in me too great and vnaduised reproofe of her Lord vouchsafe vnto vs both thy holy Spirit worke in vs conformitie and obedience to thy will patience to beare one the others weakenesse I cannot Lord excuse or cleere my selfe of deseruing thy iust displeasure towards me by reason of mine owne sinnes but must and doe confesse my selfe worthily crossed by her that should haue bin my comfort for how can I expect obedience of her that is by nature weake when I my selfe that shoulde showe more strength obey not thee O Lord reforme in me whatsoeuer thou seest imperfect then maist thou in mercie be pleased to reforme her We came not together Lord without thy prouidence wee were conioyned by thee and by thee commanded to loue and to cherish one the other
Psal. 51. Ver. 3. What confession wee must make Iam. 2. 10. Sorrow for sin a good beginning of true repentance yet not perfect without perseuerance in wel doing Sathans illusions 〈◊〉 4. 14. Not to beleeue Sathans suggestions Sâ—â— Iusiâ— Math. 8. 29 Sathan guilty of the sinne against the holy Ghost 1. Ioh. 4. 14. Iam. 4. 7. As Christ triumphed ouer Sathan so shal all beleeuers Euery faith full Christian combating with Sathan hath Christ his second Sathan noting whereunto man is enclined feedes him with occasions to offend Eph 2. We are neuer free from trials Sathan hath swift wings to follow and to tempt sinners Most worthy men haue beene guilty of great sins If there were no sinne there needed no Redeemer None can loue God but such as he loueth Christ is the truth the way and the life Pray God accepteth inward sighs for sinne Sicknes of the soule sicknes of the body great afflictions The soule and body feele one the others sicknesse Sathan in our health tempteth vs to sinne and in sicknesse presents it vnto vs. Sathan is most busie to tempt vs to distrust God when wee are neerest our death The true childe of GOD is most tempted of Sathan wherby he may know that sathan hath no share in him When wee are wâ—akest and Sathan busiest God in Christ is strongest for vs. God sheweth great fauour by drawing vs out of the power of Sathan by sicknesse Exo. 15. 26. The neglect of the word and seruice of GOD a great sin Ioh. 11. 4. 15. Prayer an argument of the child of God The effects of true repentance Fit signes of repentance in a sicke man A sick man may inwardly pray thogh standers by obserue it not Wee may pray for health in our sicknes and seek to the Physician so we depend not more vpon his â—rt theÌ„ vpon Gods blessing To abandoÌ„ cunning men and women so reputed 2. Kings How thankfulnesse should appeare vpon recouery Comfort against death Not to fear death for it frees vs from many troubles and brings vs many blessings How to prepare vs for death How to disâ—ose of worldly things before we die and how to leaue all The ioyes of heauen are inexpressible Why wee should desire to dye Pouerty and want a great affliction Riches and pouerty variable Easier to fall then to rise Riches and pouerty may both proceede of Gods mercie The ground of true prosperity The cause and meanes are to be examined how a man comes poore To get and ryotously to spend is idlenesse it selfe Idlenesse the cause of many sinnes God sends pouerty want to weane vs from sinne that fulnes procured Great difference betweene the rich gluttoÌ„ aud poore Lazarus God dealeth well with vs to take away the meanes that make vs proud Pouerty nor riches make men good or euill Pouerty to some better then riches Men iâ—dged happy and vnhappy according to their welth and want God iudgeth not according to the outward appearance Foode and cloathing a sufficient portion Superfluous foode and rayment haue vndone many God is ready to receiue a prodigall God neuer faileth the faithfull Math. 15. 33. 34. Math. 14. 17 Mar. 6. 38. God can satisfie his children with little Deut. 29. 5. It is a great dishonour to God to thinke he cannot doe now as he did of old for the reliefe of his Before corporall wee are to aske spirituall things Math. 6. 13. God as he was so he is and will be for euer Why God depriueth men of their libertie The Prison a place of libertie to serue God It is a death to a carnall man to bee preuented of his pleasures The minde may bee at libertie when the bodie is imprisoned Many are worse after then before they were imprisoned None is restrained of his liberrie but by Gods Prouidence though man may bee the meanes As all men are sinners so all men deserue câ—rrection If a corporall prison be irksome what may we thinke of the infernall God restraineth men here to giue theÌ„ libertie hereafter The cause of imprisonment is to bee considered Gen. 39. 14 Math. 13. 4. He that is imprisoned without iust cause may reioyce 1. King 22. 27 Most godly men haue beene imprisoned As the cause is so ought the counsell to be Diuers causes of imprisonement What is required of a man imprisoned Treason the most capitall sin A Traytor worthy of most cruell death The Maiestie of a King daunteth a Traitor Traytors bewray their intentions by outward gesture No good subiect will pitie the death of a Traytor Murther a crying sin Act 28. 4. The blood of the murthered cryes against the murtherer The prison is a fit place for a murtherer to repent if he haue any grace It is not sufficient for a murtherer to confesse the fact to God but to men The guiltlesse maybe suspected and suffer for the fact of another not confessed Euery man knowes the offences against the Lawes that deserue death God sometimes punisheth an offendor for some former sin by the suspition of a fault he did not commit The offeÌ„ce of mans Lawe is the offence of Gods The sooner an offender is preuented of his sinne the happier is he Better to suffer here then hereafter Though the Law of God commandeth to owe to men nothing but loue yet there must bee lending owing but there ought to be no defrauding by owing Eccl. 29. 4. Ver. 5. 6. The picture of Bankrupts They that can will not pay are worthilie punished They that willingly would and cannot pay are to bee pityed Fit to examine the cause that driueth a man to borrow A good man may be indebted imprisoned for it and that no argument of Gods displeasure The pleasures whervpon men spend their meanes are nothing but drosse The last fit refuge for a poore man that cannot pay his debts Gen. 39. 14. to 21. Math. 7. 12. Luk. 6. 31. Math. 4. 24. Men ought to doe as they would be done vnto Charity begins at home a prouerbe often ill applied The course of cruell men Some brag to make dice of their poore debtors bones The policy of some creditors How can a cruell creditor pray forgiue me as I forgiue A godly rich mans best vsury They are deceiued that thinke goodnes to consist in goods Pro. 10. 15. 16. If the rich change robes with the poore the poore will be the Gentleman the rich the begger The rich Glutton and poore Lazarus Luk. 19. A worthy example for rich men to follow Good counsell for the rich A dead maÌ„ hath no goods Rich credicoâ—s must not wâ—rke all extremities that humane lawes permits Wilfull able debtors may be enforced Enemies are necessarie Psal. 55. 19. Enemies are better then flattering friends The way to trye a true friend from a flatterer It is a mischiefe not to knowe a friend from a flatterer Rom. 16. 18. The best meanes to auoid slander is to liue vertuously Math. 18. 7. To giue no cause of offence If