wants are so And be sure to aske good things to a good end and then if we aske thus according to Gods will in Christs name we know that he will heare us and grant whatsoever petitious we have desired 1 John 5. 14 15. CHAP. VII That it weanes them from the love of the world 4. FOurthly our sufferings weane us from the love of the world yea make us loath and contemne it and contrary wise fix upon Heaven with a desire to be dissolved S. Peter at Christs transfiguration enjoying but a glimpse of happinesse here was so ravished and transported with the love of his present estate that hee breakes out into these words Master it is good for us to bee here hee would faine have made it his dwelling place and being loath to depart Christ must make three Tabernacles Mat. 17. 4. The love of this world so makes us forget the world to come that like the Israelites we desire rather to live in the troubles of Aegypt then in the land of promise Whereas S. Paul having spoken of his bends in Christ and of the spirituall combate concludeth I desire to be dissolved and to be with Christ which is best of all Phil. 1. 22 23. Yea it transported him to heaven before hee came thither as Mary was not where shee was but where her desire was and that was with Christ. Prosperity makes us drunke with the love of the world like the Gadereans who preferred their swine before their soules or him in the parable that would goe to see his farme and lose heaven or the Rich glutton who never thought of heaven till he was in hell and thousands more who if they have but something to leave behinde them 't is no matter whether they have any thing to carry with them But as sleep composeth drunkennes so the crosse will bring a man to himselfe againe for when the staffe we so nourish to bare us becomâ— a cudgell to beat us when we finde the world to serve us as the Jewes did Christ carry us up to the top of the hill and then strive to throw us downe headlong Luke 4. 29. When the minde is so invested with cares molested with griefe vexed with paine that which way soever we cast our eyes wee finde cause of complaint wee more loath the world then ever we loved it as Amnon did his sister Tamor yea when life which is held a friend becomes an enemy then death which is an enemy becomes a friend and is so accounted as who having cast Ankor in a safe Road would againe wish himselfe in the stormes of a troublesome Sea Yea in case wee have made some progresse in Religion and found a good conscience sprinkled with the bloud of Christ the marrow of all comforts and resolved with Joseph to forsake our Coate rather than our Faith yet if the world but make new offers of preferment or some large improvement of profits and pleasures we begin to drawback or at least we know not whether to chuse like a horse that would and yet would not leap a ditch And after a little conflict having halfe yeelded to forsake that with joy which cannot be kept but with danger we resolve thus The same God which hath made my crosses cheerefull can aswell make my prosperity conscionable Why then should I refuse so faire an offer but alas having made our obayce it is not long ere these pleasures and honours these â—icbes and abundance prove as thornes to choake the good seed of Gods word formerly sowâ—e in our hearts as it is Math. 13. 22. For prosperity to Religion is as the Ivy to the Oake it quickly eates out the heart of it yea as the Misselto and Ivy sucking by their straight embraces the very sap that onely giveth vigetation from the rootes of the Oake and Hawthorne will stourish when the Trees wither so in this case the corrâ—ption of the good is alwayes the generation of the evill and so on the contrary crosses in the estate diseases of the body malladies of the minde are the medsons of the soule the impayring of the one is the repayring of the other When no man would harbour that unthrift Son in the Gospell hee turned back againe to his Father but never before Lais of Corinth while she was young doated upon her glasse but when she grew old and withered shee loathed it as much which made her give it up to Venus When Satan is let loose upon us to shew us our sinnes and the danger wee are in then farewell profit farwell pleasure treasure and all rather than I will endure such a racke such a hell in my conscience Whereas if wee should onely heare of misery or reade what is threatned in the word though it might a little fright us it would never mend us Birdes are frighted at first with the husbandmans scar-crowes but after a while observing that they stir not are bold to sit upon them and defile them Thus as harmonious sounds are advanced by a silent darkenesse so are the glad tydings of salvation The Gospell never sounds so sweet as in the night of persecution or of our private affliction When Virtue came downe from heaven as the Poets faigne rich men spurned at her wicked men abhorred her Courtyors scoft at her Citizens hated her and being thrust out of doores in every place she came at last to her sisters poverty and affliction and of them found entertainment When it ceased to bee with Sarah after the manner of the world shee conceived Isaac so when it ceaseth to be with us after the manner of the worlds favorites we conceive holy desires quietnesse and tranquillity of minde with such like spirituall contentments Yea we make faith our onely option whereas before we kept open house for all vices as the States are said to keepe open house for all Religions or if not it fares with piety as with holy water every one praiseth it and thinkes it hath some rare vertue in it but offer to sprinkle them with the â—â—me they shut their eyes and turne away their faces and no marvell for wee never taste this manna from heaven untill we leave the leaven of this Aegypt Now better the body or estate perish than the soule though wee are too sensuall to consent unto it Plus pastor in vulnere gregis sui vulneratur The losse of a gracelesse childe cannot but greive the father though the father himselfe were in danger of mischiefe by that childe as David mourned for Absolom that would have cut his throat True prosperity is hearty meat but not digestible by a weake stomack strong wine but naught for a weake braine The prosperity of fooles destroyeth them Prov. 1. 32. So that all temporall blessings are as they hit but if the minde doe not answer they were better mist. The more any man hath the more cause he hath to pray Lord leade us not into temptation for wee cannot so heartily thinke of our home
2 Because It is more laudible to forgive then to revenge 3 Because Suffering is the only way to prevent suffering 4 Because Our sins have deserv'd it and a far greater affliction 5 Because Our sufferings are counterpoysed and made sweet with more than answerable blessings 6 Because Our patience brings a reward with it First they beare the slanders and reproaches of wicked men patiently for that they are false and so appertaine not unto them Socrates being rayled upon and called by one all to naught tooke no notice of it and being demanded a reason of his patience said it concernes me not for I am no such man Diogenes was wont to say when the people mockt him They deride me yet I am not derided I am not the man they take me for This reason is of more force from the mouth of an innocent Christian. If a rich man be called poore or a sound Christian an hypocrite he slights it he laughs at it because he knoweth the same to be false and that his Accuser is mistaken whereas if a Beggar be called bankrupt or a dissembler hypocrite he will winch and kick and bee most grievously offended at it Yea as soares and ulcers are grieved not only at a light touch but even with feare and suspition of being touched so will an exulcerate minde saith Seneca And as small letters offend bad eyes so least appearances of contradiction will grieve the ill affected eares of guilty persons saith Plutarch for let mens tongues like Bells give but an indefinite and not a significant sound they imagine them to speak and meane whatsoever their guilty consciences frame in the fancy and whisper in the eare which are those evill surmises of corrupt mindes the Apostle taxeth 1 Tim. 6. 4. When like Caius the humanist one thinks every word spoken tends to his disgrace and is as unwilling to beare as forbeare reproaches But where the conscience is cleare the case is altered Marius was never offended with any report that went of him because if it were true it would â—ound to his praise if false his life and manners should prove it contrary And indeed the best confutation of their slanders is not by our great words but by our good workes Sophocles being accused by his owne children that he grew Dotard and spent their patrimonies idely when hee was summoned did not personally appeare before the Magistrates but sent one of his new Tragedies to their perusall which being read made them confesse This is not the worke of a man that dotes So against all clamours and swelling opprobries set but thine innocency and good life thou needest do no more That body which is in good health is strong and able to beare the great stormes and bitter cold of Winter and likewise the excessive and intemperate heat of the Summer but with a crazie and distempered body it is far otherwise Even so a sound heart and cleere conscience will abide all tryals in prosperity it will not be lifted up in adversity it will not be utterly cast downe whereas the corrupt heart and festred conscience can endure nothing even a word if it be pleasing puffeâ— him up with pride if not it swels him with passion A guilty conscience like Glasse will sweat with the least breath and like a windy Instrument bee put out of tune with the very distemper of the aire but when the soule is steeled with goodnesse no assaults of evill can daunt it No greater signe of innocency when we are accused than mildnesse as we see in Joseph who being both accused and committed for forcing of his Mistresse answered just nothing that we can reade of Gen. 39. 17 18. And Susanna who being accused by the two Elders of an haynous crime which they alone were guilty of never contended by laying the fault upon them but appeales unto God whether shee were innocent or no. The History of Susanna Vers. 42 43. And Hannah whose reply to Ely when hee falsely accused her of drunkennesse was no other but Nay my Lord count not thine Handmaid for a wicked woman 1 Sam. 1. 15 16. Neither is there a greater Symptome of guiltinesse than our breaking into choller and being exasperated when we have any thing laid to our charge witnesse Cain Gen. 4. 9. That Hebrew which struck his fellow Exod. 2. 13 14. Saul 1 Sam. 20. 32 33. Abner 2 Sam. 3. 8. Jeroboam 1 King 13. 4. Ahab 1 Kings 22. 27. Amazia 2 Chron. 25. 16. Uzziah 2 Chron. 26. 19. Herod the Tetrarch Luke 3. 19. 20. The men of Nazareth Luke 4. 28 29. The Pharisees John 8. 47 48. And the High Priest and Scribes Luke 20. 19 20. Sinne and falshood are like an impudent strumpet but innocency and truth will vaile themselves like a modest Virgin 〈◊〉 Pet. 2. 18. The more false the matter the greater noyse to uphold it Paul is nothing so lowde as Tertullus The weakest cause will be sure to forelay the shrewdest counsell or the lowdest Advocates Errour hath alwayes most words like a rotten house that needs most props and crutches to uphold it Simple truth evermore requires least cost like a beautifull face that needs no painting or a comely body which any desent apparrell becomes We playster over rotten posts and ragged wals substantiall Buildings are able to grace themselves So that as sparkes flying up shew the house to bee on fire and as corrupt spittle shewes exulcerate lungs so a passionate answer argues a guilty conscience Why doth the Hare use so many doublings but to frustrate the scent of the Hounds And this is one reason why the former are compared to Sheep and Lambes Emblems of innocency which being harmed will not once bleate and the latter unto Swine which will roare and cry if they bee but toucht But to leave these Swine and returne to the men wee were speaking of A good Conscience is not put out of countenance with the false accusations of slanderous tongues it throweth them off as Saint Paul did the Viper unhurt Innocence and patience are two Bucklers sufficient to repulse and abate the violence of any such charge the Breast-plate of Righteousnesse the brazen wall of a good conscience feareth no such Canons The Conscionable being railed upon and reviled by a foule mouth may reply as once a Steward did to his passionate Lord when hee called him Kavâ— c. Your Honour may speake as you please but I beleeve not a word that you say for I know my selfe an honest man Yea suppose wee are circled round with reproaches our consciences knowing us innocent like a constant friend takes us by the hand and cheeres us against all our miseries A good spirit will bee as Simon to Christ its Crosse bearer A just man saith Chrysostome is imprognable and cannot be overcome take away his wealth his good parts cannot be taken from him and his treasure is above cast him into prison and bonds he doth the more freely enjoy the presence of
hypocrisie of mirth they rejoyce in the face onely and not in the heart as the Apostle witnesseth 2 Cor. 5. 12. or as another hath it Where O God there wants thy grace Mirth is onely in the face Yea their owne consciences bare mee witnesse as that Spanish Judge well considered who when a murther was committed in a tumultuous crowde of people bared all their bosâ—mes and feeling upon their brestâ— discovered the guilty Author by the panting of his heart And Tully who makes it an argument of Roscius Amerinus Innocency that he killed not his Father because hee so secuâ—ely slept Yea as in prophane joy even in laughter the heart is sorrowfull so in godly sorrow even in weeping the heart is light and cheerefull The teares of those that pray are sweeter than the joyes of the Theater saith Saint Augustin For our cheeks may runne downe with teares and yet our mouthes sing forth prayses the face may be pale yet the heart may be quiet and cheerefull so Saint Paul as sorrowing and yet alwayes rejoycing 2 Cor. 6. 10. Neither can it be solid comfort except it hath his issue from a good conscience Indeed we therefore are not merry enough because we are not Christians enough Now if all our sufferings are thus counterpoysed and exceeded with blessings have we any cause to be angry and impatient What saith Job Shall we receive good at the hands of God and not evill Hee was content to eate the crust with the c 〈…〉 mme Indeed his wife like the wicked would onely have faire weather all peacâ— and plenty no touch of trouble but it is not so with the godly who have learnt better things Who will not suffer a few stripes from a Father by whom he receiveth so much good even all that he hath Diogenes would have no nay but Antisthenes must entertaine him his Scholler insomuch that Aptisthenes to have him gone was fore'r to cudgell him yet all would not doe he stirres not but takes the blâ—wes very patiently saying Vse mee how you will so I may be your Scholler and heare your dayly discourses I care not Much more may a Christian say unto God Let me in joy the sweet frâ—ition of thy presence speake thou peace unto my conscience and say unto my soule I am thy salvation and then afflict me how thou pleasest I am content yea very willing to beare it Yea if we well consider the commodity it brings wee shall rather wish for affliction than be displeased when it comes Col. 1. 24. For it even bringeth with it the company of God himselfe I will bee with you in tribulation saith God to the disconsolate soule Psal. 91. 15. When Sidrack Mishack and Abednego were cast into the siery fornace there was presently a fourth came to bear them company and that was God himselfe Dan. 3. 23 to 27. And his presence makes any condition comfortable were a man even in Hell it selfe yea as when S. Paul was wrapt up to the third heaven he was so ravished wiâ—h the joy therâ—of that he knâ—w not whether he had his body about him or not 2 Cor 12. 2. Whetâ—er in the body or out of the body I cannot tell God knoweth So Gods presence so ravisheth the soule that while a man suffers the greatest paine hee knowes not whether he be in paine or no. Yea God is not onâ—ly 〈◊〉 then to comfort them in all their tribulations 2 â—â—r 〈◊〉 〈◊〉 but in them for at the same â—ime when the Diâ—câ—plâ—â— were persecuted they are said to be filled with joy and with the Holy Ghost Acts 13. 52. And 〈◊〉 â—ur sufferings in Châ—ist doe abound so our consolation also aboundâ—th through Christ 2 Cor. 〈◊〉 5 And lasâ—ly b◠〈◊〉 comsort us according to the dayes we are affâ—ctâ—d â—nd according to the yeares we have seene evill Psâ—l 90 15. So that a Christian gaines more by his â—oâ—â—es 〈◊〉 crosses then the happyest worldling by â—ll 〈…〉 is 〈…〉 nities as it was said of Demostheâ—â—s thaâ—â—ee got more by holding his peace than oâ—â—er Lawyers did by their pleading And if so our sufferings require patience with thankfulnesse as it fared with Job Ob. But what ever others find thy sufferings are not thus counterpoysed and sweetned An. What 's the reason get but the light of grace to shine in thy heart thy prison shall be an heaven thy Keepers Angels thy Chaines thy glory and thy deliveranâ—e Salvation grow but heavenly minded and thou shalt be able to extract gaine out of losse peace out of trouble strength out of infi mity out of Teares joy out of sinne holinesse â—ut of persecution profit out of affliction comfort For godlinesse in every sicknesse is a Physitian in every contention an Advocate in every doubt a Schâ—oleman in all heavinesse a Preacher and a comforter unto whatsoever estate it comes making the whole life as it were a perpetuall hâ—lâ—lujaâ— Besides we looke for a Crowne of glory even that most excellent and eternall weight of glory to succeed this wreath of Thornes but if we are never tryed in the field never set foot to runne the race of patience how can wee looke for a Garland Ten repulses did the Israelites suffer before they could get out of Aegypt and twice ten more before they could get possession of the promised Land of Canaan And as many did David indure before he was invested in the promised Kingdome many lets came before the Temple was re-edified All men would come to Heaven but they doe not like the way they like well of Aâ—rahams bosome but not of Dâ—ves doore But God seeth it fit for us to taste of that Cup of which his Sonne dranke so deepe that we should feele a little what sinne is and what his love was that we may learne patience in adversity as well as thankâ—fulnesse in prosperity while one sâ—ale is not alwayes in depression nor the other lifted ever high while none is so miserable but hee shall heare of another that would change calamities with him CHAP. XXII That they are patient because patience brings a reward with it 6. BEcause patience in suffering brings a reward with it in reason a man would forgive his enemy even for his owne sake were there no other motive to perswade him for to let passe many things of no small moment as that if we forgive not we can doe no part of Gods worship that is pleasing to him for we cannot pray aright 1 Tim. 2. 8. Wee cannot communicate in the Sacrament but we make our selves guilty of Christs blood 1 Cor. 11. 27. Mat. 5 24. Wee cannot be good hearers of the Word James 1. 21. and that it maketh a man captive to Satan Ephes. 4. 26 27 and many the like If ye forgive men their trespasses saith our Saviour your heavenly Father will also forgive you but if you forgive not men their trespasses neither will your heavenly Father forgive you your trespasses Mat. 6. 14. 15. So he that will not
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
have Well then art thou vexed persecuted and afflicted by some cruell and malitious Saul and is it grievous to thee for the present Why that which hath beene heard to suffer is sweet to remember at last our Songs shall bee louder then our Cryes CHAP. XV. How it increaseth their spirituall wisedome 12 OUr sufferings make us teachable and increase in us spirituall wisedome He delivereth the poore in his affliction and openeth their eare in trouble Job 36. 15. And again He openeth the eares of men even by their corrections Job 33. 16. We are best instructed when we are most afflicted Pauls blindnesse tooke away his blindnesse and made him see more into the way of life then could all his learning at the feet of Gamaliel And what saith Naaman upon the cleansing of his Leprosie Now I know there is no God in all the earth but in Israel O happy Syrian that was at once cured of his Leprosie and his misprision of God The Prodigall sonne regarded not his Fathers admonition so long as he enjoyed prosperity when we smart not we beleeve not and God is not feared till felt but that which makes the body smart makes the soule wise It is good for me saith David that I have beene afflicted that I may learne thy Statutes We grow wise by evills whereas prosperity besottsus Even to lose is some wayes profitable it makes a man wary Yea S. Basil calls want and pennury the inventer of all Arts. And S. Austin the mistris of all Philosophy The best wisedome is dearest bought Algerius the Martyr could say out of experience he found more light in the dungeon then without in all the world The Scottish King prisoner in Mortimers hoale learnt more of Christ then in his pallace he could all his life Luther could not understand some Psalmes till he was in affliction the Christs crosse is no letter yet it taught him more learning then all the letters in the row Yea what will not affliction teach us when even the savagest Beasts are made quiet and docible with abating their food and rest or by adding of stripes That Breefe-braynd fellow in Scaliger had his eare boared with thunder when nothing else would doe it Yea saith Molineus Bonifacias his silly reasons for the Popes supremacy did well enough being propounded with a sword in the hand Even as the Clay with water and the Iron with fire are made plyable and apt to receive impression from the workeman even so when wee are soaked in the flouds of sorrow and softned in the fire of affliction we are aptest to receive the impression of Gods Law into our hearts when hee speakes unto us by his Ministers If the Lord breaks us in peaces with the Plow of his Justice then let the Seedsmen his Ministers sow the seed of his Word we shall receive it through the furroâ—â—es of our eares into the ground of our hearts and grow up in wisedome and saving knowledge Or when the bard heart is grownd to powder betweene the upper and the nâ—ther milstone of the two Tables it will see and imbrace that counsell which before it slighted We heare and reade much of the corruption of our natures odiousnesse of our sinnes necessity of a Saviour sweetnes of Gods love in Christ c. but wee never fully apprehend these things or taste how good the Lord is till some sharpe affliction comes A man knowes not where his house is ill covered till winter Crosses are like pinching frosts that will search us wee learne to know our selves by that we suffer Yea Affliction so brings downe our stomacks that we can see even matter of thankefulnes where our former pride found matter of complayning And that which formerly had no more taste then the white of an egge viz. the glad tydings of the Gospell is now such a spectacle of unspeakable mercy as ravisheth our soules with admiration Many a good word is even spilt upon us till God sets it on with his Rod Naomy will not looke home-ward nor wee heaven-ward till the Almighty have dealt very bitterly with us Zippora falls presently to circumcising her sonne when shee sees her husbands life lyes upon it Were it not for temptations we should be concealed from our selves like t 〈…〉 〈…〉 nchanted Asse in Lucian which returned to his proper shape againe when he saw himselfe in a looking-glasse So long as we prosper like those wives in Jeremy Chap. 44. 17 18. we judge of things by their events and raise our confidence according to the successe we have and so blesse our selves without being blest of God like the Theefe that applauded himselfe for mercyfull because he had never kild any and yet rather then lose a Ring he would cut off the travellers finger but strong affections will give credit to weake reasons O how blinde and partiall are wee before affliction hath humbled us even so stupid that Narsisus like we are inamoured of our owne shaddowes bragging we discharge 4 good conscience when indeed we discharge it quite away and this righteousnesse in opinion is almost the onely cause of all unrighteousnesse Before want came poverty was more contemptible then dishonesty but now it is disgracefull to none except fooles and knaves Then we could censure things indifferent and passe by haynous crimes now wee are able to distinguish them and so judge righteous judgement Before trouble came we were either ungrounded in the principles of Religion or unconscionâ—ble in the practise and by vertue of our mother wit could poste and passe sinne from our selves unto some other as Adam laid the fault upon Eve his wife she upon the Serpent and the Serpent upon God Or excuse or extenuate it which saith Fabius is to dubble it As for Originall corruption that never troubled us which now we bewayle as the mother and nurse of all the rest thinking it worthy our sighes yea of our teares and not without need it being the great wheele in the Clock that sets all the wheeles a moving while it seemes to move slowest Though not one of a hundred taketh it sufficiently to heart as not seeing the evill of it But never did any truly and orderly repent that began not here esteeming it the most foule and hatefull of all as David Psal. 51. 5. and Paul crying out of it as the most secret deceitfull powerfull evill Rom. 7. 23 24. And indeed if wee clearly saw the foulenes and deceitfulnes of it wee would not suffer our eyes to sleepe nor our eye-lids to slumber untill a happy change had wrought these hearts of ours which by nature are no better then so many styes of uncleane devills to be habitations for the God of Jacob. Apt wee were to measure our owne good by anothers want of it and to scoffe at others infirmities but now other mens sinnes shall rather be the subject of our griefe then of our discourse Before feare of the law shame of men and such like base ends bare the
suffer him to curse for the Lord hath bidden him 2 Sam. 16. 11. Againe secondly if wee make this use of our sufferings what more pretious than the reproaches of an enemy for thereby we shall sooner and more plainly heare of our faults than by a friend although neither in a good manner nor to a good end Wee have great need quoth Diogenes of faithfull friends or sharpe enemies Every one hath use of a Monitor but friends in this kind are so rare that no wise man would willingly forgoe his enemâ— at any rate Wherefore saitâ— one he shall be no friend to me that is a friend to my faults and I am no friend to my selfe if I thinke him my enemy that tells me of them CHAP. XXI They are patient because their sufferings are counterpoysed and made sweet with more than answerable blessings 5. HE beareth the crosse patiently because it is counterpoysed and made sweet with more than answerable blessings Satan and the world may take many things from us as they did from Job viz. health wealth outward peace friends liberty credit c. but they can never take God from us who gives all and at the same time supplyes the want of these with comforts farre surpassing and transcending them And therefore in the midst of misery we say with Joh blessed be the name of the Lord. Quest. But with what comforts doth the Lord supply our losses Answer The assurance of the pardon of sinne alone is able to clear all stormes of the minde it teacheth misery as sicknesse poverty famine imprisonment infamy c. to laugh not by reason of some imaginary â—picycles but by naturall and palpable reasons Yea let death happen it matters not When a Malefactor hath sâ—ed out his pardon let the Assizes come when they will the sooner the better But to this is added the peace of conscience the marrow of all comforts otherwise called the peace of God which passeth all understanding and surpasseth all commending and never did man finde pleasure upon earth like the sweet testimony of an appeased conscience reconciled unto God clensed by the bloud of the Lambe and quieted by the presence of the Holy Ghost Yea hadst thou who most dotest upon the world but these comforts thou wouldest not change them for all that Satan once offered to our Saviour and is now accepted by many O good life saith an Ancient Father what a Joy art thou in time of distresse And another Sweet is the felicity of that man whose workes are just and whose desires are innocent though hee be in Phaleris Bull. For these are priviledges which make Paul happier in his chaine of Iron than Agrippa in his chaine of Gold and Peter more merry under stripes then Caiphas upon the Judgement-seat and Steven the like For though hee was under his persecutors for outward condition yet he was farre above them for inward consolation Neither had wealthy Cressus so much riches in his coffers as poore Job had in his conscience Yea how can he be miserable that hath Christ and all his merits made sure to him that hath his name written in Heaven yea that is already in Heaven for where our desires are there our selves are And the heavenly minded live not so much where they live as where they love that is to say in Christ surely his soule must bee brim full of brave thoughts that is able to refresh himselfe with this Meditation God is my Father the Church my Mother Christ the Judge my elder Brother and Advocate the Holy Ghost my Comforter the Angels mine attendance all the Creatures mine for use the stock of the Churches Prayers mine for benefit the world mine Inne Heaven my home God is alwayes with mee before mee within mee overseeing me I talke with him in Prayer he with me in his word c. Sure if these be the accustomed meales of a good soule it cannot chuse but keep naturall heat from decaying and make it happy But behold yet a greater priviledge These comforts doe not onely support and refresh us and so supply our losses in common calamities but even in the midst of â—ortures and torments which otherwise were intollerable The naturall mans stomack cannot of all enemies indure hunger yea a prison where hee must alwayes lie under hatches makes him all amort but worthy Hawkes could clap his hands for joy in the midst of the flames and another that I reade of say my good friends I now finde it true indeed he that leaveth all to follow Christ shall have in this world centuplum a hundred fold more I have it in that centuplum peace of conscience with me at parting And Anaxarchus being laid along in a Trough of stone and smitten with Iron sledges by the appointment of Nicocreon the Tyrant of Cyprus ceased not to cry out strike smite and beate it is not Anaxarchus but his vayle you martyr so And a childe in Josephus being all rent to death with biting snippers at the commandment of Antiochus could cry with a loud assured and undaunted voyce Tyrant thou losâ—st time loe I am still at mine ease what is that smarting paine where are those torments which whilome thou didst so threaten me withall my constancy more troubles thee than thy cruelty me And how many more of those Martyrs in Queene Maryes Raigne were even ravished before they could be permitted to dye so great and so passing all expressing is the peace and comfort of a good conscience Now as the Priâ—sts of Mercury when they eate their sigges and honey cryed out O how sweet is Truth so if the worst of a Beleevers life in this world be so sweet how sweet shall his life be in Heaven but I le hold you no longer in this A man that hath his sinnes pardoned is never compleatly miserable till conscience againe turnes his enemy whereas on the contrary take the most happy worldling that ever was if hee have not his sinnes pardoned he is compleatly wretched though he sees it not suppose him Emperour of the whole world as Adam when he was in Paradise and Lord of all what did it avayle him so long as hee had a tormenter within a selfe-condemning conscience which told him that God was his enemy and knew no other then that hell should be his everlasting portion certainly this like a dampe could not chuse but put out all the lights of his pleasure so that Paradise it selfe was not Paradise to him which is the case of all wicked men be they never so great never so seemingly happy True wicked men thinke the godly lesse merry and more miserable than themselves yea some that mirth and mischiefe are onely sworne brothers but this is a foundation lesse opinion For first no man is miserable because another so thinkes him Secondly Gods word teacheth and a good conscience findeth that no man can be so joyfull as the faithfull Indeed carnall men laugh more but that laughter is onely the
man thinketh to doe in contrariety is by God turned to be an helpe of hastning the end he hath appointed him Wee are governed by a power that wee cannot but obey our mindes are wrought against our mindes to alter us In briefe man is oft his owne Traytor and maddeth to undoe himselfe Wherefore take the Spirits and the Words direction Render good for evill and not like for like though it bee with an unwilling willingnesse as the Merch 〈◊〉 casteth his goods over-board and the Patient suffers his arme or legge to bee cut off and say with thy Saviour Neverthelesse not my will but thy will be done But yet more to induce thee hereunto consider in the last place That to avenge thy selfe is both to lose Gods protection and to incurre his condemnation Wee may be said to be out of his protection when we are out of our way which hee hath set us he hath promised to give his Angels charge over us to keepe us in all our wayes Psal. 91. 11. that is in the wayes of obedience or the wayes of his Commandements But this is one of the Devils wayes a way of sinne and disobedience and therefore hath no promise or assurance of protection wee may trust God we may not tempt him if we doe what sâ—conds soever wee get Christ will not be our second Where is no commandement there is no promise if wee want his word in vaine we looke for his ayde When wee have meanes to keepe our selves Gods omnipotency is for the present discharged If Eutichus had falne downe out of a saucy malipartnesse I doubt whether hee had beene restored by S. Paul Acts 20. 9. Weftes and strayes are properly due to the Lord of the soyle and you know what the Devill said to our Saviour Luke 4. 6. which in a restrained sence is true And therefore when one in Gods steed rebuked Satan touching a Virgin whom he possest at a Theater saying how durst thou be so bold as to enter into my house Satan answers because I found her in my house as Chrysostome delivers it I am sure Dinâ—h fell into foule hands when her Fathers house could not hold her and Sampson the like when he went to Daliâ—ah and Jonah when he went to Tarshish and the seduced Prophet when he went beyond his Commission set him by God and many the like who left the path of Gods protection where the Angels guard and watch to walke in the Devills by-way of sinne and disobedience The Chickens are safe under the wings of their mother and we under the providence of our Father so long as we hold the tenure of obedience wee are the Lords subjects and if we serve him he will preserve us neither need wee vex our selves with cares as if wee lived at our owne cost or trusted to our owne strength but when a man is falne to the state of an Out-Law or Rebell the Law dispenseth with them that kill him because the Prince hath excluded him from the benefit of his protection Now this being our case say there shall happen any thing amisse through thy taking revenge what mayest thou not expect to suffer and in thy suffering what comfort canst thou have Whereas if God bring us into crosses hee will bee with us in those crosses and at length bring us out of them more refined You may observe there is no such Coward none so valiâ—nt as the beleever without Gods warrant hee dares doe nothing with it my thing Nothing without it Those saith Basil to a great man that perswaded him to yeeld who are trained up in the Scriptures will rather dye in an holy quarrell than abate one syllable of divine truth When the Tormentors of Mar 〈…〉 s Arethusius which laid to his charge the pulling downe of an Idolatrous Temple offered him his pardon in case he would give so much as would build it up againe he refused it and being further urged to give but halfe hee still refused it at last being told that if hee would give but a little towards it they would release him he refused to give them so much as an halfe penny saying no not an halfe penny for it is as great wickednesse faid he to conferre one halfe penny in case of impiety as if a man should bestow the whole A good conscience being in the greatest torture will not give one halfe penny to bee released with hurt to his conscience hee scans not the weight of the thing but the authority of the Commander and such have no good consciences that dare gratefie Satan in committing the least sinne or neglect God in the smallest precept The conscionable Nazarite Numb 6. did not onely make scruple of guzâ—ing and quassing whole Flagons of Wine but of eating onely an huske or a kernell of the grape knowing the one was aswell forbidden as the other Will any man eate poyson because there is but a little of it A small Bullet may kill a man aswell as a great one Goliah was as much hurt by Davids little stone as Sampson by the weight of a whole house And Ely dyed aswell by falling backe in his Chaire as Jesabell by being throwne downe from an high window And what saith our Saviour to the unjust Steward hee that is faithfull in that which is least is faithfull also in much and he that is unjust in the least is unjust also in much Luke 16. 10. He that will corrupt his conscience for a pound what would hee doe for a thousand If Judas will sell his Master for thirty pence what would hee not have done for the Treasury Alas there are no sinnes small but comparitively these things speaking of Mint and Cummin ought yee to have done saith our Saviour and not have left the other undone Luke 11. 4â— Wherefore it is with a good and tender conscience as it is with the Apple of the Eye for as the least haire or dust grieves and offends that which the skin of the Eyelid could not once complâ—ine of so a good and tender conscience is disquieted not onely with Beames but Moats even such as the World accounts trifles it straines not onely at Cammels but Gnats also A sincere heart is like a neate spruce man that no sooner spies the least speck or spot on his garment but he gets it washt or scrapt off the common Christian like a nasty sloven which though hee be all foule and besmeared can indure it well enough yea it offends him that another should bee more neâ—te than himselfe But such men should consider that though they have large consciences that can swallow downe any thing yet the sincere and tender conscience is not so wide A strait shoâ—e cannot indure the least pibble stone which would hardly be felt in a wider neither will God allow those things in his Children which he permits in his enemies no man but will permit that in another mans Wife or Child which he would abhorre in his owne A box of
shall he not shew merey to the penitent Or who would not eâ—st his burthen upon him that doth desire to give ease As I live saith thâ— Lord I would nâ—t the death of a sinner Ezek. 18. 32. 33. 11. Section 5. Objection Ay but I cannot Râ—peat Answer In time of temptation a man is not a competent Judge in his owne case In humane Lawes there is a nullity held of words and actions extorted and wrung from men by feare because in such cases a man is held not to be a free-man nor to have power or command in some sort of himselfe A troubled soule is like troubled waters we can discerne nothing clearly in it wherefore if thou canst lay aside pâ—ejudice and tell mee in cold bloud how it fares with thee at other times though indeed thy words at present are enough to convince thee For first thou sindest sinne a burthen too heavy for thee to heare which thou didst not formerly what 's the reason are thy sinnes more and greater no but the contrary for though they appeare more yet they are lesse for sinne the more it is se 〈…〉 e and selt the more it is hated and thereupon is the lesse Mâ—ates are in a roome before the Sun shines but they appeare onely then Againe secondly the very complaint of sin springing from a displeasure against it shewes that there is something in thee opposite to sinne viz. that thou art penitent in affection though not yet in action even as a Childe is rationâ—ll in power though not in act Yea more thou accâ—sest and condemnâ—st thy selfe for thy sinnes and by accusing our selves we pâ—â—â—ent Satan by judging our selves we preâ—ent God Neither was the Centurion ever so worthy as when he thought himselfe most unworthy for all our worthinesse is in a capable misery nor does God ever thinke well of him that thinkes so of himselfe But to let this passe Are not your faylings your griefe are they not besides yâ—ur will are they not contrary to the current of your desires and the maine bent of your resolutions and endeavours Dost thou determine to continue in the practice of any one sinne yea dost thou not make conscience of all Gods Commandements one aswell as another the first table aswell as the second and the second aswell as the first Matth. 5. 19. Dost thou not grieve for sinnes of all sorts secret aswell as knowne originall aswell as actuall of omission as of commission lesser viz. thoughts aswell as greater yea aswell for the evill which cleaves to thy best workes as for the evill workes Rom. 7. 21. and as heartily and unfaynedly desire that thou maist never commit it as that God should never impute it 2 Tim. 2. 19. Dost thou not feare to displease him not so much because he is just to punish as for his mercy and goodnesse sake and more feare the breach of the Law then the curse Dost thou not love rather to be then seeme or be thought good and seeke more the power of godlinesse then the shew of it Job 1. 1. If so well may Satan and thine own conscience accuse thee of impenitency and unbelief but Christ thy Judge never Yea then notwithstanding your failings you may say with David I have kept thy Word Psal. 18. 21 22 23. for though this be not such a measure of keeping as the Law requireth yet is it such a keeping as God in Christ accâ—pteth for suppose thy knowledge is still small thy faith weak thy charity cold thy heart 〈…〉 ll and hard thy good workes few and imperfect and all thy zealous resolutions easily hindered and quite overthrowne with every small temptation yet God that worketh in us both the will and the worke will accept the will for the worke and that which is wanting in us Christ will supply with his owne righteousnesse He respecteth not what we can doe so much as what we would doe and that which we would performe and cannot he esteemeth it as though it were performed whereas take away the will and all acts in Gods sight are equall As the wicked sinne more then they sinne in their defire so the Righteous doe more good then they doe in their will to doe it If there be a â—aratum cor though there be not a perforatum cor a profser of bloud though no expence of bloud for the honour of Christ it is taken for Mâ—â—tyrdome as Origen testified of one Non ille Martyrio sed Martyrium illi defuit I know thy poverty but thou art rich saith the Spirit to the Church of Smyrua poore in thy condition rich in thy affection to goodnesse Facultas secundum voluntatem non voluntas secundum facultatem aestimanda est God esteemes our charitable beneficence not onely secundum quod habemus but secundum quod tribuere velimus We are charged to forsake all houses lands friends liberties lives for Christ yet many die with houses lands and riches in their possession whom Christ receives and Crownes in Heaven because they did part with all secundum animae praeparationem What we would have done shall be reckoned to us as done we doe it quoad conatum though non quoad effectum In like manner God taketh a heart desirous to repent and beleeve for a penitent and beleeving heart volens dolens The vehement desire of godly sorrow or a sorrow because we cannot sorrow goes for godly sorrow with God so that to sigh and grieve for what wee cannot doe is to come short and yet to doe it too for God likes the will so well that in his Sonne what wee would doe is in acceptance done 2 Cor. 8. 12. Which text one brings in thus O what an unspeakable comfort was this cordiall verse to my afflicted soule And well it might for if we hate our corruptions and strive against them they shall not be counted ours It is not I saith Paul but sinne that dwelleth in me Rom. 7. 20. for what displeaseth us shall never hurt us and wee shall be esteemed of God to be what we love and desire and labour to be The comfort of this Doctrine is intended and belongs to troubled consciences and those that would faine doe better but let no presumptuous sinners meddle with it for what hast thou to doe to take I say not the Childrens bread to eaâ—e Matth. 15. 26. but even the least parcell of Gods word into thy mouth seeing thou haâ—est to bee reformed Psal. 50. 16 17. But if thou beest a weary and heavy laden sinner thou maist comfort thy selfe thus I doe hatefull things but I haâ—e that I doe I breake the Law but yet I love the Law as holy just and good Flesh is in me but I am not in the Flesh. I must not six mine eyes only upon mine owne resistance or fâ—ylingâ— but on Gods â—ssistance and acceptance in his Sonne by which I shall be able to leap over all wals and impediments Psalme 18 29. The Law is given that
in zeale we be not bitter instruct us by thy woâ—d direct us by thy Spirit mollifie us by thy grace humble us by thy corrections wâ—â— us by thy benefits reconcile our nature to thy will and teach us so to make profit of every thing that we may sée thée in all things and all things in thee And as we are â—uiters unto thy Maâ—esty for these thy blessings spirituall so likewise we humbly beg at thy mercifull hands all necessaries appertaining to our temporall welfare beseeching thee to blesse us in our persons with health strength and liberty in our estates with sufficiency and the right use of it considering that if wee spend what wee have 〈◊〉 our owne lusts we may aske but we shall not receive in our good names with an unreproveable report and so blesse and sanctifie unto us all the things of this life that they may be furtherances of us in the way to a better And now O Lord since thou hast safely brought us to the beginning of this day we beseech thée to defend and direct us in the same and as thou hast blest us in our lying downe and in our rising up so protect and prosper us in our going forth and in our comming home shield and deliver us from the snares of the Hunter who lyeth in waite for our soules and is continually labouring our everlasting destruction And no lesse arme us against the allurements of the world wherein wee shall méet with many provocations and temptations and that we may not lead our selves nor be led into temptation give us wisedome to beware of men even of associating our selves with the vitious like Ioseph leâ—t otherwise with David we be drawne to dissemble or with Peter to deny thee for sinne is of a catching and infectioâ—s quality and our corrupt hearts are like tinder which will kindle with the least sparke especially O Lord kéepe us from yéelding to their solicitations or following their customes of drinking swearing sâ—andering and making the worst construction of things of mocking and scoffing aâ— religion or the religious let not custome and example any whit prevayle with us without or against thy written word lest we misse of the narrow way which alone leadesh unto life onely give us wisedome and grace to looke upon thy Sons whole life and see how he would speake and doe before we speake or doe any thing and then having thy word for our warrant and thy glory for our ayme let no ceusures nor â—â—owtes of any discourage us And seeing that it is in vaine for us to labour except thy blessing goe along with it neither can our endeavours succeed well except thou prosper them blesse every one of us in our severall places and callings and so direct us in all we shall take in hand that whatsoeâ—er we doe may tend to thy glory the 〈◊〉 of others and 〈◊〉 comfort of our owne soules when wee shall come to make our finall account unto thee for them And in these our prayers we are not mindefull of our selves alone but forasmuch as then hast commanded us to pray one for another as being the members of one and the same mysticall body wee beseech thee to blessâ— thy whole Church Vniversall wheresoever dispersed and howsoever distressed or despised farre and wide over thâ— face of the whole earth and vouchsafe unto thy Gospell such a free and effectuall passage that it may sound throughout all Nations Yea we humbly pray thee let it convert and reclaime the Turkes sewes Infidels Indians Atheists Epicures Heretickes and Schismaticks Prevent all plots and projects against the Kingdome of thy Christ let thy Word and Spirit alone beare rule in all places Extend thy tender mercy O Lord to all Protestants beyond the Seas to all Christians under the Turkes or other Infidels strengthen all such as suffer for thy cause and let thy presence with them counterpoyse whatsoever is laid upon them and inable them to continue constant in thy faith and truth to the end More particularly be good unto that part of thy Church planted here amongst us in this sinfull Land which is even sicke with long peace and prosperity and indue us with thy grace as thou hast already with other blessings that they may not rise up hereafter in judgment against us In a more speciall manner be propitious to thy Servant Charles our gratious King Governour to his Royall Consort to the Noble Prince Charles and the reâ—t of that Royall Race together with the Nobility Gentry and Communalty Blesse the Tribe of Levi all Ministers of thy Word and Sacraments let their lippes O God preserve knowledge and their lives righteousnesse and forever blesse thou their labours increase the number of those that are faithfull and painfull and reforme or remove such as are either scandalous oâ— idle and for a constant and continuall supply of their mortality blesse all Schooles of learning and good literature especially the Vniversities Remember in much mâ—râ—y all that are afflicted whether in body or in minde or in both whether in conscience groaning under sinne or for a good conscience because they will not sinne and as thou makest them examples to us so teach us to take example by them and learne wisedome by thy hand upon them And as we pray unto thee so we desire also to prayse thee rendring unto thy Maâ—esty upon the bended knees of our hearts all possible laud and thankesgiving for all thy mercies and â—aâ—ours spirituall and corporall temporall and eternall for that thou hast freely elected â—s to salvation from all eternity when thou hast passed by many millions of others both Men and Angels whereas we deserved to perish no lesse then they and thou mightest â—â—stly have chosen them and leâ—t us for that thou hast created â—s Men and not Beasts in England not in Aethiopia or any other savage Nation in this cleare and bright time of the Gospell not in the darkenesse of Paganisme or Popery For thine unexpressible loâ—e in redeeming us out of Hell and from those unsufferable and endlesse forments by the pretious bloud of thy deare Sonne who spared not himselfe that thou mightest spare us For calling us home to thee by the Ministry of thy Word and the worke of thy good Spirit For the long continuance of thy Gospell with us the best of blessings For sparing us so long and giving us so large a time of repentance For iustifying and in some measure sanctifying us and giving us ground for assured hope of being glorifyed in thy heavenly Kingdome For preserving us from so infinite many perils and dangers which might easily have befalne us eâ—ery day to the taking away of either our estates our limbes or our lives For so plentifully and graciously blessing us all our life long with many and manifold good things both for necessity and delight For peace of conscience and content of minde For our health wealth limbes senses foode rayment liberty prosperity For thy great mercy
hope of salvation my Anchor passive obedience the Capstaine holy revenge the Cat and Fish to hawle the sheate Anchor or last hope feare of osfending is the Buoy vertues are the Cabloâ— hol 〈…〉 d 〈…〉 ires and sodaine ejaculations the shrouds the zeale of Gods glory is my Main-mast prâ—meditation the foâ—e-mâ—st desire of mine owne salvation the Mizzâ—n-mast saving knowledge the B 〈…〉 sprit Circumspection a sounding line my Light is illumination Justice is the â—ard Gods Word the Compasse the meditation of lifes brevity a Foure-houregâ—asse Contemplation of the Creatures the Crosse-staffe or Jacobs stasfe the Creede a Sea-grammar the life of Christ my Load-starre the Saints falls are Sea-markes Good examples Land-markes Repentance Pumps out the sinke of my sinnes a good Conscience keepes me cleane imputative righteousnesse is my Flagge having this Motto BEING CAST DOWNE WE PERISH NOT The Flag-staffe is sinceâ—ity the Shippe is vict 〈…〉 led afresh by reading hearing receiving Bookes are Long-boates Letters are little Sciffes to carry and re-carry my spirituall merchandize Perseverance is my speed and Patience my name my fire is lust which will not be cleane extinguished full feeding and strong drinke is the fuell to maintaine it whose slame if it be not supprest is jealousie whose spâ—rkes are evill wordes whose ashes is envy whose smoake is infamy Lascivious talke is as â—â—int and steele Concupiscence as tinder opportunity is the match to light it Sloath and idlenesse are the Servants to prepare it The Law of God is my Pilot Faith my Captaine Fortitude the Master Chastiâ—y the Masters mate my will the Coxen Conscience the Preacher Application of Christs death the Chirurgion Mortification the Cooke Viviâ—ication the Calker Selfe-denyall is an Apprentice of his Temperance the Steward Contentation his Mate Truth the Purser Thankefulnesse the Pursers mate Reformation the Boatswam The 4. humors Sanguin Choler c. are the Quarter-masters Christian vigilancy undertakes to supply the office of Starbord and Larbord watch Memory is Clerke of the Checke Assurance the Corporall the Armour Innocency the Mariners Angels Schismaticks are searchers sent aboard my understanding as Master Gunner culls out from those two Budgecaskes of the New and Old Testament certaine threats and promises which is my onely Powder and Shot and with the assistance of the Gunners mate holy anger against sin chargeth my tongue which like to a Peece of Ordnance shootes them to the shame and overthrow of my spirituall Adversaries My Noble Passengers are Joy in the Holy Ghost and the peace of Conscience whose reâ—inue are divine graces my ignoble or rather mutinous passengers are worldly cogitations and vaine delights which are more then a good many besides some that aee arrant theeves and traytors namely pride envy prejudiâ—e but all these I 'le bid farewell when I come to my journeys end though I would but cannot before Heaven is my Countrey where I am registred in the Booke of life my King is Jehovah my tribute Almes-deeds they which gather it are the poore Love is my Countries badge my language is holy conference my fellow companions are the Saints I am poore in performances yet rich in Gods acceptation The foundation of all my good is Gods free Election I became bound into the Corporation of the Church to serve him in my baptisme I was inrolled at the time when he first called me my freedome is Justification it was purchased with the bloud of Christ my evidence is the earnest of his Spirit my priviledges are his sanctifying Graces my Crowne reserved for me on high is Glorification My Maker and Owner is God who built me by his Word which is Christ of earth which was the materiall he fraught it with the essence of my soule which is the Treasure and hath set me to sayle in the Sea of this world till I attaine to the Port of Death which letteth the terrestriall part into the 〈…〉 ur of the grave and the celestiall into the Kingdome of Heaven in which voyage conveniency of estate is as Sea-roome good affections serve as a tyde and prayer as a prosperous gale a winde to helpe forward But innumerable are the impediments and perils for here I meet with the proffers of unlawfull gaine and sensuall delights as so many Syrens the baytes of prosperity as high bankes on the right hand or weather-shoare and there with evill suggestions and crabbed adversity as Rocks on the left hand or Lee-shore ready to split me the feare of Hell like quicke-sands threatens to swallow me Originall sinne like weeds clogge me and actuall transgressions like so many Barnacles hang about me yea every sinne I commit springs a new leake my senses are as so many stormes of raine haile and snow to sinke me lewd affections are roaring billowes and waves selfe-confidence or to rely upon any thing but divine assistance is to lose the Boltsprit Restitution is heaving goods over-board to save the Ship Melancholy is want of fresh-water the scoffes of Atheists and contempt of Religion in all places is a notable becalming the lewd lives and evill examples of the most a contagious aire Idlenesse furres it and is a shrewd decay both of Hull and Tackling Moreover sayling along and keeping watch for they that are Christs friends you know must looke for all they meet to be their enemies we no sooner looke up but presently we ken a man of warre and then we must be for warre too and provide for a skirmish Now the Gallyon that hath our Pinnace in chase and alwayes watcheth for advantages to surprise it is the Piracy of Hell the Synagogue of Satan her fraight is Temptations and Persecutions with all the Engines of mischiefe in which the Devill is Master malice the Masters mate cruelty the Captaine Murder the Cooke Flattery the Calker Prophanenesse a Quarter-master Ryot the Steward Never-content his mate Pride the Cockeson Superstition the Preacher Hypocrisie the Boatswain Covetousnesse the Purser Lust the Swabber Fury the Gunner Presumption the Corporall Sedition the Trumpeter Drunkennesse the Drummer Vices are the Sayles Custome the Main-mast Example of the multitude the Fore-mast Lusts and passions the Cables Blindnesse of minde the Rudder Hardnesse of heart the Helme the wisedome of the flesh the Card the mystery of iniquity the Compasse the five senses or if you will scosling Atheists prophane fowle-mouthed drunkards and all the rabble of Hell are the Mariners lewd affections the Passengers little conscience the Load-starre she hath two Tyre of great Ordnances planted in her heresie and irreligion being either for a false God or none Oathes Blasphemy and Curses are the Powder and Shot which they spit against all that worship the Lambe or fight under the ensigne of faith her Armour is carnall security the Flag in her top is infidelity the Motto There is no God but Gaine Her ballast which keepes her upright is ignorance most of her Tackling she has from Rome Antichrist as Pilot steares her in such a course that she
goes on swiftly proudly securely scorning scoffing Senachâ—rib-like to heare that any Lord should deliver this poore Pinnace out of her hands yet in the sequell this silly Pinkâ— having the insurance of Gods omnipresence findes not onely succour from the Stock of the Churches prayers which like another Merchant man comes in to the rescue but likewise that Gods Almighty â—oweâ— and providence is neare at hand as a strong Castle of defence to free her whereby she escapes even as a Bird out of the snare of the Hunter to praise the Lord who hath not given her as a prey unto their teeth that would have swallowed up all quicke but delivered her from such swelling waters flouds of affliction and streames of persecution as else had gone over her and even drowned her soule as it is Psalme 124. while this great Gallion though it seeme like that Invincible Aâ—mado flyes and having no Anchor when the stormes of Gods wrath arise down shee sinkes to desperation and perisheth in the bottomlesse pit or burning lake of fire and brimstone where wee 'le leave her to receive a just recompence of reward Decemb. 4. 1640. Imprimatur Th Wykes I have transiently found in making up the Index some literall mistakes points misplaced c. which in viewing of the proofes escaped me though obvious enough and I doubt not but the Reader may finde others when perhaps bee shall not finde the very same yet none are I hope of such consequence as to a charitable or intelligent Reader shall need an Errata The Table A ABsent wee are apt to thinke God absent when hee is most present 255. wickednesse not affliction argues him absent ibid. Adversaries in vexing our selves we please them 156 Adversities distinction of them 247 Affliction brings to repentance 12. workes amendment of life 24. stiâ—s up to Prayer 30. weanes from the world 35. keepes us prepared 43. discovers hypocrites from true beleevers 46. tryes the truth and measure of each grace 51. prevents sinne 55. panishment here ibid hereafter 55. maketh humble 61. conformable to Christ 68. encreaseth our saith 72. our joy and thankefulnesse 78. spirituall wisedome 83. Patience 90 Affl 〈…〉 a good signe of Gods call 28. though the root bee bitter the fruit is pleasant 329. it brings the company of God himselfe 128. God is more specially present with his in â—ffliction 251. though we see him not 254. God usually most afflâ—cteth whom he most affecteth 233. Affliction sanctified ever leaves some blessing behinde it 224. no Sampson to whom this Lyon doth not yeeld honey ibid. use of tryall whether wee have well husbanded our afflictions 223. freedome from afflâ—ction a signe of Impotency 329. the greatest afflâ—ction not to be afflicted 324 327. where God uses not the Rod he meanes to use the Sword 324. hee will lay no more upon us then we shall be able to beare and make for our good 265. it shall bee either short or tolerable 269. God takes good things from us that when we thinke to have lost all he may restore them double 288. no repentance can secure us that we shall not smart with outward afflictions 331. the wicked worse for affliction 27. 54 Allegory an Allegory wherein is a hundred resemblances between a Man and a Ship 39◠〈◊〉 guard the faithfull 263 A 〈…〉 y betwene the Men of the world and the Children of God 1 Application of Scripture all in all 150. a good hearer will applyâ—o â—o himselfe whatsoever the Word speakes 357. no benefit by Christ or the promises except applyed 310 Assurance of the pardon of sinne what a comfort 124 B BEare injuries that wee may imitate Christ 207. and the Saints 211. â—eare with them because they know not what they doâ— 143. and that we may win them 163 Beleâ—vers discoveâ—ed from Hypocrites by affliction 46 Beneâ—â—â—s best knowne by the want of them 80 Blâ—ssings God seldome depâ—ives us of one but he more then supplyes it in another 26 C CAlling of God never leaves a man unchanged 330 charity if we will not be in Charity we shall never be in Heaven 131 Chastening refuse not the chastening of the Lord. 227 Châ—ldren if Gods Châ—ldren so smart how can Bastards looke to escape 339 Christ whatsoever we owed he discharged what we desâ—rved he suffered 295 Christians in patience out-st 〈…〉 p Philosophers in seaven particulars 193. dishonourable for a Christian to contend with a Russian 148 Church prospers by being persecuted 5 Comâ—ort the lesse we finde on earth the more we seeke for it above 35 Confidence nor alwayes alike 307 Conscience good supports in greatest extremities 126. festered will not endure the Plaisâ—er of truth Epistle a â—eared conscience will excuse when guilty an afflicted will accuse when innocent 300 Contraries God workes in and by contraries 3â—8 Contraries the best Commentariâ—s on each other 80 Cowards no such Coward none so valiant as the beleever 178 Credit our credit more cared for then our God 121. an ounce of credit with God is more then a talent of menâ— prayses 143 Crosse Christ and all the Saints partners with us in the Crossâ— 332. by small crosses we become able to endure great 330 Custome makes any thing easie 92 D DEath the wicked mans feare the godly mans wish 42. nothing more welcome to the beleever 185. the many advantages and commodities by it 186 Delay if God delay us never so long he will support u◠〈◊〉 long 282. reasons why he delayes hiâ— pâ—ople 312 Deliveranceâ—omes â—omes when wee least looke for it 271. many are the troubles of the righteous but God delâ—vers out of all 277. Examples of such as were delivered when in reason they were past hope 278 Denyall Selfe-denyall a prime grace 293 Desire God but desires to be dâ—sired 316 Deservings to compare our receits and deservings the best 〈…〉 medy for impatiente 339 Disgrace to be well spoken of by the wickâ—d 157. we should esteeme it a grace to be dâ—sgraced for Christ 358 Dâ—ubting tender consciences apt to doubt 300. he that doth not sometimes doubt did never beleeve 299 E ENds the severall ends of God Satan and wicked men in willing the same thing 246 Enemâ—es are limited and can goe no farther then their chayne will reach 262. without leave from God they cannot diminish one haire of our headâ— â—bid let them take all they cannot take Christ from us 134. they are rather to bee pittied then reckoned of 146. our enemies doe us good when they doe us the greatest evill 244. they gâ—eaten our graces and augment our glory 346. but vengeancâ— shall be their reward 244. we must love our enemies 173. pray for them ibid. doâ— them good for evill 197. he that does good to his enemy â—â—es better to himselfe 13◠〈◊〉 nothing too much to â—â—dure for those pleasures which 〈◊〉 for evâ—r 343 〈◊〉 n◠〈◊〉 boâ—ne Christian but iâ— the better for his eâ—ils 225. â—â—yne 〈◊〉 have Crownes answerable 136 Example men are
sooner won by exâ—mple then by precept 163. a King and all his Family won to the Christian â—aith by the devout life of a poâ—â—e Captive woman 163 Experience comâ—ort from â—ormer experience 271. 303 〈◊〉 Mans extr 〈…〉 y is Gods opportunity 273 F FA 〈…〉 ever lo 〈…〉 t. 98 F 〈…〉 s bee 〈◊〉 tâ—oubled to doâ— one thâ—n to heare of it 121 〈◊〉 increased by tryals â—2 signes of it 304. it may be eclipsed not extinguished 30â— that â—aith most commendable that holds 〈◊〉 when 〈…〉 nes are wanting 275. the strongest faith not free from doubying 75. opinion of â—aâ—th without doubting a doâ—age 30â— judge by saâ—th and not by sence 327 〈◊〉 God is noâ— sâ—â—â—ed till â—elt 83. the wicked sâ—are where thâ—y 〈◊〉 not and 〈◊〉 not where they should 181. seare moâ—e the blasts of mens breath then the firâ— of Gods wrath 〈◊〉 he that sâ—â—â—es not to doe evill is alwayes â—â—â—aid to suâ—fer evill 184. â—eare God â—eaâ—e sinne and sâ—â—re nothing 189 the g 〈…〉 y 〈…〉 re not deâ—th 181. many commands not to feare 3â—0 â—â—e make them causes of searâ— which the Holy Ghost makeâ— the greatest causes of joy 350. our fâ—are shall be turned 〈◊〉 joy which cannot be taken from us 360. good is that 〈◊〉 which hinders us from evill 300. men are lesse to 〈◊〉 〈◊〉 for their 〈◊〉 â—0â— â—eare often mentioned in Scripture as an infallible maâ—kâ— of a godly man 302. an humble fearâ—â—â—tter â—â—tter then a presâ—mptuâ—â—s confidence 299 Flee we mâ—y â—â—om danger 218 Forâ—â—â— none so strong as the spiriâ—uall 1â—â— Forgâ—vâ—â—swell â—swell as 〈◊〉 202. if we forgive not we shall noâ— be â—orgivâ—n 1â—5 G GE 〈…〉 sse if it or the word would serve wee should not smaâ—â— 15 Glorious if the conflict be more sharpe the Crowne will bee more glorious 345. the sight of glory future mitigates the sence of misery present 341 God his stripes are speciall tokens of his love 321. nothing can happen to us but by his speciall providence 257. who limiteth the measure continuance c. and ordereth it to his owne glory and our good ibid. wicked but used by him as instruments for our good 258. who in resisting his will doe fulfill it 261. if we are in league with God we need not feare either men or Devils 259. God will change the nature of each Creature rather then they shall hurt us 241. to admire his wisedome goodnesse c. who turnes all our poysonâ— into cordials 237. God resisteth our enemies fustaineth us when we faint and crownes us when we overcome 256. two famous Strumpets converted onely by this argument That God seeth all things 87. if we wrong one for his goodnesse our envy strikes at the Image of God in him 169. God will not give if we abuse his gifts 34. we should suffer injuries patiently for Gods glory 166. 192. and because he commands us 173. and because revenge is Gods office 167. we should commit our cause to God 167. to be more tender of Gods dishonour then of our owne disgrace 217 Godly may sâ—â—â—er from Satan c. in their bodies outward estates or lives aswell as others 266 Go 〈…〉 sse is a Physiâ—ian in sicknesse a Preacher in heavinesse c. 130 Good must bee rendâ—ed for evill 199. a common thing with Christians 211. 199. Death woâ—kes our good 240. yea our sinnes 230. and Satan himselfe 246. A mans good behaviour will best vindicate him from evill report 170 G 〈…〉 e the worlds hatred a good signe of it 235. those that have â—â—oâ—e of gracâ— mourne for the want of it 300. God must both begin and perâ—ect all our gracâ—s 314. the graces of Gods children shine most in affliction 8. Grace was never given as a Target against externall evils 331. we have a share in each others graces 3â—8 G 〈…〉 sse discovers it selfe by impatience 97 H HAppy the most happy worldling compleatly miserable 127 Heaven a glymps of it 135. this life our Hell and the wickeds Heaven 343. the next shall be their Hell and our Heaven ibid. Hope against hope the onely 74. the hopes of the wicked faile them at highest 300 Humble affliction makes humble 61 I IOnorance the cause of feare unbeliefe c. 350 Inâ—idelity the cause of all evill 298 Ingratefull we grudge at a present distresse are ingratefull for favours past 338 Instructed best when afflicted most 83 Innocency mildnesse a true signe of it 95 Ioy none so joyfull as the faithfull 127. solid joy issues onely from a good conscience 128. sorrow increaseth our joy and thankefulnesse 78. wee are afflicted with the causes of our joy 359 Iudge not of mens persons by their outward conditions 233. nor of the Lords dealing by sence 234. we should judge of men as they are and not as they have beene 99 Iustice God in justice will pardon such as repent and beleeve â—95 K KNow wee learne to know our selves by that wee suffer 46. 83 L LAw rules to be observed in going to Law 121 Lives if we lose our lives it is that we may save our soules 266 M MAlice of our enemies God turnes to the glory of his power 3. wisedome 5 and goodnesse 8 Martyrdome for Religion 336 Meanes which wicked men use to establish their power hastens their ruine 7 Mercy of God exceeding great 286. no cause of Gods mercy but his mercy 307. he lets us see our misery that wee may seeke to him for mercy 309. Misery makes after-blessings more sweet 78 O OVercome whiles we overcome our enemy the Devill overcomes us 102. the Martyrs overcame by dying 105 P PArtiall wee are in prosperity 85 Patience sixteene reasons of it 95. First the godly are patient because innocent 95. Secondly because it is more generous 101. more noble ibid. more valiant 102. more wise 103. more divine and Christian like to forgive then revenge 105. Thirdly because suffering is the best way to prevent suffering 108. Fourthly because their sinnes have deserved more 115. Fifthly because their sufferings are counterpoysed with more then answerable blessings 124. Sixthly because patience brings a reward with it here 136. hereafter 132. and is a reward to it selfe 138. Seaventhly because their enemies are ignorant 142. Eighthly and are to be pittied rather then maligned 14â— Ninthly that their expectation may not be answered 153. Tenthly for that it would bee a disparagement to have their enemies good word 157. Eleventhly and is a prayso to have their evill report 159. Twelfthly that their enemies may learne and be won by their example 163. Thirteenthly because it is Gods office to revenge 167. Fourteenthly God hath commanded the contrary 173. Fifteenthly for Gods glory 192. Sixteenthly that they may follow Christs example and imitate the patience of the Saints 207. our patience is proved and improved by enemies 90. the impatient man hath two burthens on his backe the patient but one 140. Faith and patience two miracles in a Christian 140. patience as Larde to the