above whiles we are furnished with these earthly contenâ—ments below but when God strips us of them straitwayes our minde is homewards Whiles Naomies husband and sonnes were alive wee finde no motion of her retiring home to Judah let her earthly stayes be removed she thinkes presently of removing to her Courstry a delicious life when every thing about us is resplendent and contentfull makes us that we have no minde to goe to Heaven wherefore as a loving mother when shee would weane her childe from the dug maketh it bitter with Wormewood or Aloes so dealeth the Lord with us he maketh this life bitter unto us by suffering our enemies to persecute and oppresse us to the end wee may contemne the world and transport our hopes from Earth to Heaven he makes us weepe in this Vale of misery that wee may the more eagerly long for that place of felicity where all teares shall bee wip't from our eyes Our wine saith Gregory hath some Gall put into it that wee should not be so delighted with the way as to forget whâ—ther wee are going And this is no small abatement to the bitternesse of adversities that they teach us the way to Heaven for the lesse comfort we finde on earth the more we seeke above and the more wee esteeme the best things and wee are very ungratefull if we do not thanke him for that which so overcomes us that it overcomes the love of the world in us Experience shewes that in Countries where be the greatest plenty of fruits they have the shortest lives they doe so surfet on their aboundance Sicily is so full of sweet flowers if we beleeve Diodorus Siculus that dogs cannot hunt there and it is questionable whether the injoying of outward things or the contemning of them be the greatest happinesse for to be deprived of them is but to be deprived of a Dye wherewith a man might either win or lose yea doth not a large portion of them many times prove to the Owner like a treacherout Dye indeed which flatters an improvident Gantester with his owâ—e hand to thrâ—w away his wealth to another Or to yeeld it the uttermost gold may make a man the richer not the better honour may make him the higher not the happier and all temporall delights are but as flowers they onely have their moneth and are gone this morning in the bosome the next in the Besome The consideration whereof made the very Heathen Philosophers hate this world though they saw not where to finde a better Yea it made Themistocles so undervalue transitory thingâ— in comparison of vertue that seeing rich Bracâ—lots of previous stones lie in his path he â—ad his friend take them up saying Thou art not Themistocles And indeed in â—s Heaven onely that hath a foundation Earth hath none God hath hanged it upon nothing and the things therein are very nothing Nothing feeds pride nor keepes off repentance so much as prosperous advantage T is a wonder to see a Favourite study for ought but additions to his Greatnesse God shall have much adoe to make him know himselfe The cloath that hath many staines must passe through many â—arders no lesse than an odious leaprosie will humble Naaman wherefore by it the onely wise God thought meet to sawcâ— the valour dignity renowne victories of that famous Generall of the Syrians If I could be so uncharitable as to wish an enemies soule lost this were the onely way let him live in the height of the worlds blandishments for how can he love a second Mistresse that never saw but one beauty and still continues deeply inamoured on it Why is the Lapwing made an Hieroglyphicke of infelicity but because it hath a little Corronet upon the head and yet feeds upon the worst of excrements The Peacock hath more painted Plumes yet is the Eagle accounted the Queene of Birdes because she flyeth neerest heâ—ven We often see nothing carries us so far from God as those favours he hath imported to us T is the misery of the poore to be neglected of men t is the misery of the rich to neglect their God The Bâ—dger being wounded with the prickles of the Hedghog his invited guest whom at first hee welcomed and entertained in his Cabbiâ— as an inward friend mannerly desiring him to depart in kindnesse as he came could receive no other answer then that hee for his owne part found himselfe very well at ease and they that were not had reason to seeke out another seat that might like them better It is but a fable yet the morrall is true perspicuous profitable Many shall one day repent that they were happy too soone Many a man cryes out O that I were so rich so healthfull so quiet so happy c. Alas though thou hadst thy wish for the present thou shouldst perhaps be a loser in the sequoll The Physitian doth not heare his Patient in what he would yet heareth him in taking occasion to doe another thing more conducible to his health God loves to give us cooles and heats in our desires and will so allay our joyes that their fruition hurt us not he knowes that as it is with the body touching meates the greater plenty the lesse dainty and too long forbearance causes a Surfet when wee come to full food So it fares with the minde touching worldly contentments therefore hee feeds us not with the dish but with the spoone and will have us neither cloyed nor famished In this life Mercy and misery griefe and Grace Good and bad are blended one with the other because if we should have nothing but comfort Earth would be thought Heaven besides if Christ-tide lasted all the yeare what would become of Lent If every day were Good-friday the world would be weary of Fâ—sting Secundus calls death a sleepe eternall the wicked mans feare the godly mans wish Where the conscience is cleare death is looked for without feare yea desired with delight accepted with devotion why it is but the cessation of trouble the extinction of sinne the deliverance from enemies a rescue from Satan the quiet rest of the body and infranchizement of the soule The woman great with childe is ever musing upon the time of her delivery and hath not hee the like cause when Death is his Bridge from woe to glory Though it bee the wicked mans shipwrack t is the good mans putting into harbour And hereupon finding himselfe hated persecuted afflicted and tormented by enemies of all sorts he can as willingly leave the world as others can forgoe the Court yea as willingly dye as dine yea no woman with childe did ever more exactly count her time No Jew did evermore earnestly wish for the Jubily No servant so desires the end of his yeares No stranger so longs to be at home as he expects the promise of Christs comming It is the strength of his hope the sweet object of his faith in the midst of all sorrowes the comfort of his heart the heart
valorous but such as are truly religious The wicked fly when none persueth but the righteous are as bold as a Lyon Prov. 28. 1. The reason wheroof is If they live they know by whom they stand if they dye they know for whose sake they fall But what speake I of their not fearing death when they shall not feare even the day of Judgement 1 John 4. 17. Hast not thou O Saviour bidden us when the Elements shall bee dissolved and the Heavens shall bee flaming about our eares to lift up our heads with joy because our redemption draweth nigh Luke 21. 25. to 29. Wherefore saith the valiant beleever come death come fire come whirlewind they are worthy to bee welcome that shall carry us to immortality Let Pagans and Infidels feare death saith Saint Cyprian who never feared God in their life but let Christians goe as travellers unto their native home as Children unto their loving Father willingly joyfully Let such feare to dye as have no hope to live a better life well may the brute beasts feare death whose end of life is the conclusion of their beeing well may the Epicure tremble at it who with his life looketh to lose his felicity well may ignorant and unrepentant sinners quake at it whose death begins their damnation well may all those make much of this life who are not sure of a better because they are conscious to themselves that this dying life will but bring them to a living death they have all sowne in sin and what can they looke to reape but misery and vanity sin was their traffique and griefe will be their gaine detestable was their life and damnable will be their decease But it is otherwise with the godly they may bee killed but cannot be hurt for even death that fiend is to them a friend like the Red Sea to the Israelites which put them over to the Land of Promise while it drowned their enemies It is to the faithfull as the Angels were to Lot who snatcht him out of Sodome while the rest were consumed with fire and brimstone Every beleever is Christs betrothed Spouse and death is but a messenger to bring her home to her husband and what chaste or loving Spouse will not earnestly desire the presence of her Bridegroome as Saint Austin speakes Yea the day of death to them is the day of their Coronation and what Princely heire does not long for the day of his instalment and rejoyce when it comes Certainly it was the sweetest voyce that ever the Theefe heard in this life when Christ said unto him this day shalt thou be with me in Paradise Luke 23. 43. In a word as death to the wicked puts an end to their short joyes and begins their everlasting sorrowes so to the Elect it is the end of all sorrow and the beginning of their everlasting joyes The end of their sorrow for whereas complaint of evils past sence of present and feare of future have shared our lives amongst them death is 1. A Supersedius for all diseases the Resurrection knowes no imperfection 2. It is a writ of ease to free us from labour and servitude like Moses that delivered Gods people out of bondage and from brick-making in Aegypt 3. Whereas our ingresse into the world our progresse in it our egresse out of it is nothing but sorrow for we are borne crying live grumbling and die sigthing death is a medicine which drives away all these for we shall rise triumphing 4. It shall revive our reputations and cleere our names from all Ignominie and reproach yea the more contemptible here the more glorious hereafter Now a very duellist will goe into the field to seeke death and finde honour 5. Death to the godly is as a Gaole delivery to let the Soule out of the Prison of the body and set it free 6. Death frees us from Sinne an Inmate that spite of our teeth will Roust with us so long as life affords it house-roome for what is it to the faithfull but the funerall of their vices and the resurrection of their vertues And thus we see that death to the Saints is not a penalty but a remedy that it acquits us of all our bonds as sicknesse labour sorrow disgrace imprisonment and that which is worse than all sin that it is not so much the death of nature as of corruption and calamity But this is not half the good it doth us for it delivers us up and let us into such Joyes as eye hath not seene nor eare heard neither hath entred into the heart of man to conceive 1 Cor. 2. 9. Yea a man may as well with a coale paint out the Sunne in all his splendor as with his pen or tongue expresse or with his heart were it as deepe as the Sea conceive the fulnesse of those joyes and sweetnesse of those pleasures which the Saints shall enjoy at Gods right hand for evermore Psal. 16. 11. In thy presence is the fulnesse of joy and at thy right hand are pleasures for evermore For quality they are pleasures for quantity fulnesse for dignity at Gods right hand for eternity for evermore and millions of yeares multiplyed by millions make not up a minute to this eternity Our dissolution is nothing else but aeterni natalis the birth-day of eternity as Seneca calls it more truly than he was aware for when we are borne we are mortall but when we are dead we are immortall yea even their mortall wounds make the sufferers immortall and presently transport us from the contemplation of felitity unto the fruition Whereas if the corne of our bodies be not cast into the earth by death we can have none of this increase which is the reason first that we celebrate the memory of the Saints not upon their birth-dayes but upon their death-dayes to shew how the day of our death is better than the day of our birth And secondly that many Holy men have wisht for death as Jeremy Job Paul c. As who can either marvaile or blame the desire of advantage for the weary traveller to long for rest the prisoner for liberty the banished for home it is so naturall that the contrary disposition were monstrous And indeed it is our ignorance and infidelity at least our impreparation that makes death seeme other than advantage And looke to it for he hardly mournes for the sâ—â—nes of the time who longes not to be freed from the time of sinne he but little loves his Saviour who is not willing to goe unto him and is too fond of himselfe that would not goe out of himselfe to God True he that beleeveth will not make haste Isay 28. 16. that is he will not goe out by a back doore seeke redresse by unlawfull meanes for though here he hath his paine and in Heaven hee lookes for his payment yet hee will not make more haste than good speed Though he desires to be dissolved and to be with Christ which is best
and our most secret and hidden corruptions as dregs in a glasse shew themselves when shaken by an injury though they lay â—id before And so the pride of man is beaten downe as Job speakes Job 33. 17. The sharpe water of affliction quickens our spirituall sight So proud are we by nature that before we come to the tryall we think that we can repell the strongest assault and overcome all enemies by our own power but when wee feele our selves vanquished and foyled by every small temptation wee learne to have a more humble conceit of our owne ability and to depend wholly on the Lord as is set downe Deut. 8. 2. 13. 3. to the end Wee esteeme our Inches Elles till by tryall of evills we finde the contrary but then alas how full of feeblenesse is our body and our minde of impatience If but a Beesting our slesh it swels and if but a tooth ake the Head and Heart complaine How small trifles make us weary of our selves What can wee doe without thee Without thee what can we suffer If thou be not O Lord strong in our weaknesse we cannot be so much as weake wee cannot so much as be Yea selfe-conceit and desire of glory is the last garment that even good men lay aside Pride is the inmost coat which we put on first and which we put off last but sore affliction will make us give all to Him of whom whatsoever we have we hold And we cannot ascribe too little to our selves nor too much to Him to whom wee owe more than we can ascribe Are we then molested with this guest and would we be rid of him returne we when we smart to him that smiteth us and not thinke to gaine by standing out The Bird in the gin the Fish upon the booke the faster she strives the firmer shee sticks The Childe under his Fathers rod the more hee strugles the more stripes hee gots God will not give his over till he hath broken their stonâ—acks and made them kisse that Rod which the wicked bite so adding impatience to their impenâ—tence and passive disobedience to their active And when he hath brought us to this the greater submission the more grace if there be one hollow in the valley lower than another thither the waters gather And the more lowly we are in our owne eyes the more lovely we are in Gods the more despicable in our selves the more acceptable in him O that wee could be but as lowly as we are unworthy If then I be not humbled enough let me want the peace or plâ—nty I have and so order my condition and estate that I may want any thing save my selfe CHAP. XII How it makes them conformable unto Christ their Head 9. NInthly that wee may bee conformable to Christ our Head and like our elder Brother who was consecrated through afflictions reviled buffeted spit upon crucified and what not for the Scribes were against him the Pharisees against him the Rulers banded themselves against him the Atheists against him Herod and all the spitefull and envious Jewes against him whose birth was meane whose life was contemptible and whose death was ignominious Yea his Pallace was a Stable his Courtyers Beasts his Chayre of state a Manger his Royall roabes a few ragges No Bells ring no Bonefires proclaime his birth through the populous streets no great Ladyes came to visit his Mother And answerable to his ingresse into the world was his progresse in it and his egresse out of it And wee must suffer with him that we may be also glorified with him Rom. 8. 17. When the Jewes offered Jesus Gall and Vinegar he tasted it but would not drinke he left the rest for his Church and they must pledge him Whosoever saith our Saviour beareth not his crosse and commeth after me cannot be my Disciple Luke 14. 27. For hereunto are ye called saith S. Peter For Christ also suffered for us leaving us an example that we should follow his steps 1 Pet. 2. 21. Againe The Disciple saith Christ is not above his Master but whosoever will be a perfect Disciple shall be as his Master Luke 6. 40. Yea S. Paul made this the most certaine testimony and seale of his Adoption here and glory afterward his words are these having delivered that the Spirit of God beareth witnesse with our spirit that we are the children of God and having added If wee be children we are also heires even the heires of God and heires annexed with Christ if so be that we suffer with him that we may also be glorified with him making suffering as a principall condition annexed which is as if hee had said it is impossible wee should be glorified with him except we first suffer with him Rom. 8. 16 17. Whereupon having in another place reckoned up all priviledges which might minister unto him occasion of boasting he concludeth that what things were gaine unto him those he accounted losse for Christ that hee might know the fellowship of his sufferings and be made conformable to his death Phil. 3. 10. So that as hee beare his crosse before he ware his crowne and began to us in the cup of his fathers displeasure so we must pledge him our part and fill up that which is behinde of his sufferings Colos. 1. 24. Whence the Church which is mysticall Christ 1 Cor. 12. 12. is called Gods threshing flower Isay 21. 10. A Brand taken out of the fire Zach. 3. 2. compared to Noahs Arke which was tossed too and fro upon the waves to Moses Bush burning with fire Exod. 3. 2. to the stones of the Temple which were first hewne in the mountaine before sâ—t in the building And set forth by that white horse in the Revelation that is ever followed and chased by the Red Apocalyps 6. 2. 4. by the sacrifices of the Law which were to passe the fire ere accepted Rom. 12. 1. So that there is no heaven to be had without touching upon hell coasts as the Calendar tells us we come not to Ascension day till the Passion weeke be past Suffering is the way to raigning through many tribulations must wee enter into the Kingdome of Heaven Acts 14. 22. And indeed who would not bee ambitious of the same entertainment which Christ himselfe had Godfrey of Boloigne refused to be crowned in Ierusalem with 2 Crowne of Gold because Christ his master had in that place beene crowned with a crowne of Thornes It was told a poore Martyr in Queene Maryes dayes for a great favour forsooth that he should put his leâ—ge in the same hole of the Stocks that John Philpot had done before And yet thy sufferings as they are nothing to what thy sinnes have deserved so they are nothing to what thy Saviour hath suffered for he endured many a little death all his life long for thy sake and at length that painfull and cursed death of the crosse To say nothing of the soule of his sufferings which his soule
impatience of sinners whom the Devill hath bewitcht to glory in their shame or in plaine English a reprobate judgement is the onely cause for with them every vertue is counted a vice and every vice a vertue as their owne words witnesse in nicknaming each vice and grace with opposite titles But as when it was objected to a Martyr that his Christ was but a Carpenters sonne hee answered yea but such a Carpenter as built Heaven and Earth so we grant wee are cowards as they tearme us but such cowards as are able to prevaile with God Gen. 32. 26. 28. Exod. 32. 10. And overcome the World the Flesh and the Devill 1 John 5. 4. Galat. 5. 24. 1 John 2. 14. which is as much Valour and Victory as we care for CHAP. XIX That suffering is the onely may to prevent suffering 3. BEcause suffering is the onely way to prevent suffering Revenge being one of those remedies which not seldome proves more grievous than the disease it selfe When once Zantippe the wife of Socrates in the open street pluckt his cloake from his backe and some of his acquaintance counselled him to strike her he answers you say well that while we are brawling and sighting together every one of you may clap us on the backe and cry hoe well said to it Socrates yea well done Zantippe the wisest of the twaine When Aristippus was asked by one in dirision where the great high friendship was become that formerly had bin between him and Estines he answers It is a sleepe but I will goe and awaken it and did so least their enemies should make it a matter of rejoycing When Philip of Macedon was told that the Grecians spake evill words of him notwithstanding he did them much good and was withall counselled to chastise them hee answers Your counsell is not good for if they now speake evill of us having done them good onely what would they then if wee should doe them any harme And at another time being counselled either to banish or put to death one who had slandered him hee would doe neither of both saying It was not a sufficient cause to condemne him and for banishing it was better not to let him stirre out of Macedonia where all men knew that he lyed then to send him among strangers who not knowing him might admit his slanders for truth better he speak where we are both knowne then where we are both unknowne And this made Chrysippus when one complained to him that his friend had reproached him privately answer Ah but chide him not for then he will doe as much in publike Neglect will sooner kill an injury than Revenge These tongue-squibs or crackers of the braine will die alone if we revive them not the best way to have them forgotten by others is first to forget them our selves Yea to contemne an enemy is better than either to feare him or answer him When the Passenger gallops by as if his fear made him speedy the Cur followes him with open mouth and swiftnesse let him turne to the brawling Cur and he will be more fierce but let him ride by in a confident neglect and the Dog will never stir at him or at least will soone give over and be quiet To vex other men is but to prompt them how they should againe vex us Two earthen pots floating on the water with this Inscription if we knock we crack was long agoe made the Emblem of England and the Low-Countreys When two friends fall out if one be not the wiser they turne love into anger and passion passion into evill words words into blowes and when they are fighting a third adversary hath a faire advantage to insult over them both As have you not somtimes seen two neighbours like two Cocks of the Game peck out one anothers eyes to make the Lawyers sport it may be kill them As while Judah was hot against Israel and Israel hot against Judah the King of Syria smote them both at least Sathan that common and Arch enemy will have us at advantage For as man delighteth when two Dogs or two Cocks are a fighting to encourage and prick them forward to the combate Even so doth Sathan deale with us controversies like a paire of Cudgels are throwne in by the Devill and taken up by male-contents who baste one another while he stands by and laughs And wee cannot please the Devill better for as the Master of the Pit oft sets two Cocks to fight together unto the death of them both and then after mutuall conquest suppeth perchance with the sighters bodies Even so saith Gregory doth the Devill deale with men Hee is an enemy that watcheth his time and while we wound one another he wounds and wins all our souâ—es Thus like the Frog and the Mouse in the Fable while men fight eagerly for a toy the Kite comes that Prince and chiefe Fowle that ruleth in the Aire and snatcheth away both these great warriors or like two Emmets in the Mole-bill of this earth we sight for the mastery in meane while comes the Robin-red-breast and pickes both up and so devoures them But on the other side by gentlenesse wee may as much pleasure our selves It is said of Aristides when he perceived the open scandall which was like to arise by reason of the contention sprung up between him and Themistocles that hee besought him mildly after this manner Sir wee both are no meane men in this Common-wealth our dissention will prove no small offence unto others nor disparagement to our selves wherefore good Themistocles let us be at one againe and if wee will needs strive let us strive who shall excell other in vertue and love And we reade of Euclides that when his Brother in a variance betweene them said I would I might dye if I be not revenged of thee hee answered againe nay let me dye for it if I perswade thee not otherwise before I have done by which one word hee presently so wonne his brothers heart that he changed his minde and they parted friends And this was Davids way of overcomming 1 Sam. 24. Hee whose Harpe had wont to quiet Sauls frenzie now by his kindnesse doth calme his fury so that now he sheds teares instead of bloud here was a victory gotten and no blow stricken The King of Israel set bread and water before the hoast of the King of Syria when he might have slaine them 2 Kings 6. 23. What did he lose by it or had he cause to repent himselfe No hee did thereby so prevent succeeding quarrels that as the Text saith The bands of Aram came no more into the Land of Israel so every wise Christian will doe good to them that doe hurt to him yea blesse and pray for them that curse him as our Saviour adviseth neither is hee a foole in it for if grace comes and nothing will procure it sooner than prayers and good examples though before they were evill enemies now they shall neither be
of all Phil. 1. 23 24. Yet he is content to live yea hee lives patiently though hee dyes joyfully In his wisedome hee could chuse the gaine of death but in his obedience he refuseth not the service of life and it is to be feared that God will refuse that soule which leaves the body before himselfe calls for it as Seneca speaks like a Divine Now what are we to learne from this double lesson but a twofold instruction Is a calling a good warrant and can it not want danger to goe unsent is death to the godly no other then the Brazen Serpent to the Israelites which was so farre from hurting them that contrarily it healed them And wouldst thou not feare death for to labour not to dye is labour in vaine and Kings in this are Subjects First looke through death at glory as let but the unfolded heavens give way to Stevens eyes to behold Christ in the glory of his Father how willing is he to ascend by that stony passage Acts 7. 56. 59. Secondly feare to commit the least sinne which is forbidden by so great a God and suffered for by so loving a Saviour Now God hath so farre forth forbidden revenge that he hath forbiddâ—n all kinde of hatred and malice for the Law in every Commandement is spirituall and bindes the heart aswell as the â—and and to thy power thou hast slaine him whom thou batest he is alive and yet thou hast kil'd him saith S. Augustine and therefore these two hatred and inurther are coupled together as yoake-fellowes in that long Teame of the fleshes beastly workes which draw men to perdition Rom. 1. 29. Gal. 5. 21. and wherein doe they differ but as the Father and the Sanne or as Devill and evill onely in a letter Yea saith Christ in the places before coated Love your enemies doe well to them that hate you overcome evill with good c. Luke 6. 27. Rom. 12. 21. Be so farre from snatching Gods weapon out of his hand that you rather master unkindnesse with kindnesse And as this is Gods word so hearing what the word speakes is an eare-marke of Christs sheepe as witnesseth the chiefe sheepheard John 8. Hee that is of God beareth Gods word and he is of an uncircumcised eare and one of the Devils Goates that wants this marke for he heareth it not because he is not of God Vers. 47. Wherefore lay it to heart lose not the priviledge of Gods protection by an unwarrantable righting of thy selfe Doe not like the Foole that leapt into the water for feare of being drowned in the Boat But above all feares feare him which after he hath kil'd hath power to cast into hell Luke 1 2. 5. compare the present with the future the action with the reward thinke thou seest beyond pleasing thy appetite and doing thine owne will sinne against God beyond that death beyond death judgement beyond judgement bell beyond that no limits of time or torments but all easelesse and endlesse Thou cryest God me mercifull to me but be thou also mercifull to thy selfe Feare God feare sinne and feare nothing for sinne is the sting of all troubles pull out the sting and deride the malice of the Serpent Yea have but Gods warrant for what thou goest about and then let death happen it shall not happen amisse for the assurance of Gods call and protection when a mans actions are warranted by the Word will even take away the very feare of death for death as a Father well notes hath nothing terrible but what our life hath made so He that hath lived well is seldome unwilling to dye life or death is alike welcome unto him for hee knowes whiles hee is here God will protect him and when hee goes hence God will receive him I have so behaved my selfe saith Saint Ambrose to the Nobles of Millaine that I am not ashamed to live neither having so good a Lord am I affraid to dye And old Hilarion these seaventy yeares and upwards thou hast served the Lord therefore now goe forth my soule with joy c. Whereas he that hath lived wickedly had rather lose any thing even his soule than his life whereby hee tels us though his tongue expresse it not that hee expects a worse estate hereafter How oft doth guiltinesse make one avoid what another would wish in this case Yea death was much facilitated by the vertues of a well-led life even in the Heathen Phocion being condemned to dye and the eâ—ocutioner refusing to doe his office unlesse he had twelve Drachmes paid him in hand Phocion borrowed it of a friend and gave it him ne mor a fieret morti Againe Cato was so resolute that he told Caesar hee feared his pardon more than the paine he threatned him with And Aristippus as I take it though I may be mistaken told the Saylers that wondred why he was not as well as they afraid in a storme that the oddes was much for they feared the torments due to a wicked life and he expected the reward of a good one It s a sollid and sweet reason being rightly applyed Vice drawes death with a horrid looke with a whippe and stames and terrors but so doth not vertue Whence it was that death was ugly and fearefull unto Cicero wished for and desired of Cato and indifferent to Socrates Objection But a violent and painefull death is by farre more terrible and intollerable then a Naturall Answer Seldome have the Martyrs found it so but often the contrary which made them kisse the wheele that must kill them and thinke the stayres of the scaffold of their Martyrdome but so many degrees of their ascent to glory Besides Elias his fiery Chariot or they which stoned Steven tooke no more from them than an ordinary sicknesse did from Lazarus and let death any way crumble the Body to dust the Resurrection shall restore it whole againe Indeed if wee live and God by some lingring sicknesse shall in mercy stay till we make us ready we shall doe well but if we dye as the Martyrs did halfe burnt and halfe blowne up we shall doe better And thus much to prove that the godly indure reproaches and persecutions patiently because God hath commanded them so to doe CHAP. XXX That they are patient in suffering of wrongs for Gods glory 3. THe Children of God are patient in suffering wrongs for Gods glory left Philosophy should seeme more operative in her Disciples than Divinity in hers lest nature and insidelity should boast it selfe against Christianity It is a saying of Senâ—â—a He that is not able to set light by a sottish injury is no Disciple of Phylosophy And the examples before rehearsed shew that Socrates Plato Aristippus Aristotle Diogenes Epictetus Philip of Macedon Dion of Alexandria Agathocles Antigonus and Caesar were indued with rare and admirable patience whereunto I will adde foure other examples Philip of Macedon asking the Embassadours of Athens how he might most pleasure them received this
of our worft and greatest enemies prove no other in effect to us than did the malice of Josephs bretâ—ren Mistrisse and Lord to him the first in selling of him the second in falsely accusing him the third in imprisoning him all which made for his inestimable good and benefit than the malâ—ce of Hâ—man to Mordeâ—â—i and the Jewes whose bloudy decree obtained against them procured them exceeding much joy and peace than Balacks malice to the Children of Israel whose desire of cursing them caused the Lord so much the more to blesse them Numbers 23. Than the Devils spight to Job who pleasured him more by his soare afflicting him than any thing else could possibly have done whether wee regard his name children substance or soule than Judas his treason against the Lord of life whose detestable fact served not onely to accomplish his will but the meanes also of all their salvations that either before or after should beleeve in him this should move wonder to astonishment and cause us to cry out with the Apostle O the deepnesse of the riches both of the wisedome and knowledge of God! How unsearchâ—ble are his judgements and his wayes past finding out Rom. 11. 33. O the wonderfull and soveraigne goodnesse of our God! that turnes all our Poysons into Co 〈…〉 that can change our terrours into pleasures and make the greatest evils beneficiall unto us for they are evill in their owne nature and strong temptations to sinne James 1. 2. also fruits of sinne and part of the cuâ—se and worke those former good effects not prop 〈…〉 y by themselves but by accident as they are so disposed by the infinite wisedome goodnesse and power of God who is able to bring light out of darkenesse and good out of evill yea this should tutor us to love our enemies we love the medicine not for its owne sake but for the health it brings us and to suffer chearefully whatsoever is laid upon us for how can Gods Church in generall or any member in particular but fare well since the very malice of their enemies benefits them How can we but say let the world frowne and all things in it runne crosse to the graine of our mindes Yet with thee O Lord is mercy and plenteous redemption thou makest us better by their making us worse Objectiâ—n But perhaps thou hast not proved the truth of this by thy owne knowledge and particular â—xperience Answer If thou hast not thou shalt in due time the end shall prove it stay but till the conclusion and thou shalt see that there is no Crosse no enemy no evils can happen unto thee that shall not be turned to good by him that dwelleth in thee Will you take Saint Pauls word for it or rather GODS owne word who is truth it selfe and cannot lye His words are We know that all things worke togetheâ— for the best unto them that love God even to them that are called of his purpose Rom 8. 28. And in Verse 3â— 36. after he hath declared that Gods chosen people shall suffer tribulation and anguish and persâ—câ—tion and famine and nakednesse perill sword c. be killed all the day long and counted as Sheepe for the slaughter he concludeth with Nâ—verthelesse in all these things we are more than conquâ—â—ours through him that loved us and so goeth on even to a challenge of our worst enemies Death Angels Principalities and Powers things present and to come heighth depth and what other creature besides should stand in opposition What voluminous waves bee here for numbâ—r and power and terrour yet they shall not seperate the Arke from Christ nor a soule from the Arke nor a body from the soule nor an haire from the body to doe us hurt What saith David Marke the upright man and behold the just for the â—nd of that man is peace Psal. 37. 37. Marke him in his setting out he hath many oppositions marke him in the journey he is full of tribulations but marke him in the conclusion and the end of that man is peace In Christ all things are ours 1 Cor. 3. â—2 How is that Why we have all things because we have the hâ—ver of all things And if we love Christ all things worke together for our good yea for the best Rom. 8. 28. And if all things quoth Luther then â—ven sinne it selfe And indeed how many have wee knowne the better for thâ—ir sinne That Magdalen had never loved so much if she had not so much sinned had not the incestuous person sinned so notoriously he had never beene so happy God tooke the advantage of his humiliation for his conversion Had not one foot slipt into the mouth of Hell he had never beene in this forwardnesse to Heaven sinne first wrought sorrow saith Saint Austin and now godly sorrow kils sinne the daughter destroyes the mother neither doe our owne sinnes onely advantage us but other mens sinnes worke for our good also Objection But may some say can any good come out of such a Nazarite Answer Yes The advantage we have by Christ is more than the losse we had by Adam If Ariuâ— had not held a Trinity of Substances with a Trinity of Persons and Sabellius an Vnity of Persons with an Vnity of Essences the Mysteries of the Trinity had not beene so clearely explained by those great lights of the Church If Rome had not so violently obtruded her merites the doctrine of Justification onely by faith in Christ might have beene lesse digested into mens hearts We may say here as Augustine doth of Carthage and Rome If some enemies had not contested against the Church it might have gone worse with the Church Lastly suppose our enemies should kill us they shall not hurt but pleasure us yea even death it selfe shall worke our good That Red Sea shall put us over to the Land of Promise and wee shall say to the praise of God we are delivered we are the better for our enemies the better for our sins the better for death yea better for the devill and to thinke otherwise even for the present were not onely to derogate from the wisedome power and goodnesse of God but it would be against reason for in reason if he have vouchsafed us that great mercy to make us his owne he hath given the whole army of afflictions a more inviolable charge concerning us than David gave his Host concerning Absolom See yee doe the young man my sonne Absolom no harme Now if for the present thou lackest faith patience wisedome and true judgement how to beare and make this gaine of the crosse Aske it of God who giveth to all men liberally and reproacheth no man and it shall be given thee James 1. 5. For every good giving and every perfect gift is from above and commeth downe from the Father of lights Verse 17. 6. Use. 6. Sixthly for this point calling more for practice than proofe it behoves us to bee larger here briefer there If that which is one
charge for the Prophet as the Prophet had a charge for Niniveh for this is a sure rule if in case God gives any of the creatures leave to afflict us yet he will be sure to lay no more upon us than we are able or he will make us able to beare yea than shall make for our good and his glory He hath a provident care over all the Creatures even Beasts and Plants and certainly wee are more pretious than Fowles or Flowers yet the Lord cares for them Will the Householder take care to water the Herbes of his Garden or to fodder his Cattell and suffer his Men and Maides to famish through hunger and thirst Or will he provide for his Men and Maides and let his owne Children strave Surely if a man provide not for his owne He hath denyed the faith and is worse than an Infidell 1 Tim. 5. 8. Farre bee it then from the great Housholder and Judge of all the Earth not to provide for his deare Children and Servants what shall bee most necessary for them Indeed we may feare our owne flesh as Saint Paul did but God is faithfull and will not suffer us to be tempted above our strength but will even give the issue with the temptation and in the meane time support us with his grace 2 Corinth 12. 9. You have an excellent place to this purpose Jeremiah 15. 20. 21. Section 2. Objection But we see by experience that GOD gives wicked men power oftentimes to take away the very lives of the godly Answer What then If we lose the lives of our bodies it is that wee may save the lives of our soules and attaine the greater degree of glory Luke 9. 24. and so we are made gayners even by that losse Now if God takes away temporall and gives eternall life for it there is no hurt done us he that promiseth ten peeces of silver and gives ten peeces of gold breaks no promise Peace be unto this house was the Apostles salutation but it was not meant of an outward peace with men of the world and Christ saith You shall have rest Matth. 11. 28 but it is rest vnto your soules Againe then hast mâ—rited a three-fold death if thou art freed from the two worser spirituall and eternall and God deale favourably with thee touching thy naturall death hee is mercifull if not thou must not thinke him unjust Though the Devill and the World can hurt us aswell as other men in our owtward and bodâ—ly estates as the Devill had power over Job in his Ulcers over his Children in their death over Mary Magdâ—len that was possessed and over that daughter of Abraham Luke 13. whom he kept bound loâ— 18. yeares Vers. 16. yet they can doe us no hurt nor indanger our soules they shall lose nothing but their drosse as in Zachary 13. 9. Isaiah 12. Let them sâ—uce out our bloud our soules they cannot so much as strike let wild beasts teare the body from the soule yet neither body nor soule are thereby severed from Christ. Yea they can neither deprive us of our spirituall treasure here nor eternall hereafter which makes our Saviour say Feare yee not them which kill the body but are not able to kill the soule but rather feare him which is able to destroy both soule and body in Hell Matth. 10. 28. The body is but the Barke Cabinet Case or Instrument of the Soule and say it falls in peeces there is but a Pitcher broken the soule a glorious Ruby held more sit to be set in the Crowne of glory than here to be trodden under foot by dirty Swine and therefore so soone as separated the Angels convey her hence to the place of everlasting blisse Alas what can they do they cannot separate us from the love of God in Christ Jesus Rom. 8. 38 39. Yea they are so farre from doing us harme as that contrarywise wee are much the better for them In all these things we are more than conquerours through him that loved us Verse 37. Whatsoever then becomes of goods or lives happy are we so long as like wise Souldiers we guard the vitall parts while the soule is kept sound from impatience from distrust c. Our enemy may afflict 〈◊〉 he cannot hurt us Objection Neverthelesse that which I suffer is exceeding grievous Answer Not so grievous as it might have beene for he that hath afflicted thee for a time could have held thee longer he that toucheth thee in part could have stricken thee in whole hee that laid this upon thy body hath power to lay a greater Rod both upon thy body and soule Again there is no chastisement not grievous the bone that was disjoynted cannot be set right without paine no potion can cure us if it worke not and it workes not except it makes us sick Nay my very disease is not so painfull for the time as my remedy how doth it turne the stomack and wring the intrayles and work a worse distemper than that wherof I formerly complained neither could it be so wholsome if it were lesse unpleasing neither could it make me whole if it did not first make me sicke But we are contented with that sicknesse which is the way to health there is a vexation without hurt such is this wee are afflicted not overpressed needy not desperate persecuted not forsaken cast downe but perish not how should wee when all the evill in a City comes from the providence of a good God which can neither be impotent nor unmercifull It is the Lord let him doe what he will Woe worth us if evils could come by chance or were let loose to light where they list now they are over-ruled wee are safe In the name of God then let not the tall stature of the Anakims nor the combination of the Edomites nor the politick counsels of all the Achitophels and Machivilians nor the proud lookes noâ— the big words of all the Amaziahs combining themselves together deter or dismay you Let not the overtopping growth of the sonnes of Zerviah seeme too hard for you for God is infinitely more strong and mighty to save us than all our enemies are to dâ—stroy us and he hath his Oâ—re in their Boate he hath a speciall stroke in all actions whatsoever and can easily over-reach and make starke fooles of the wisest by making their owne counsels and endeavour like Hushais to overthrow those intentions which they seeme to support As touching the continuance of afflictions God so ordereth and tempereth the same in his mercifull wisedome that either they be tollerable or short either our sorrowes shall not be violent or they shall not last if they be not light they shall not be long grievous and sore tryals last but for a season 1 Peter 1. 6. A little while John 16. 16. Yea but a moment 2 Cor. 4. 17. He endureth but a while in his anger saith the Psalmist but in his favour is life weeping may abide for a night but
grace may be required grace is given that the Law may be fulfilled by us evangelically for us by Christ whose righteousnesse is ouâ—s perfectly as Saint Austiâ— speaks The Lâ—w is a glasse to shew us our spots the Gospell a founâ—aine to wash thâ—m away Wherefore cast not both thine â—yâ—s upon thy sinne but râ—servâ— one to behold the â—emedy looke upon the Lâ—w to keep thee from presumption and upon the Gospell to kâ—â—pe thee from despaire Canst not thou aggr 〈…〉 thine owne sinnes but thou 〈…〉 st extâ—nuâ—te and call in question Gods mercy and Christs all-sufficiency spoyle him of his power and glory Though the grievousnesse of our sinnes should inâ—reâ—se our repen 〈…〉 yeâ— they should nâ—â— diminish our faith and assurance of pardon and forgivenesse As the plaistâ—r must not be lesse then the soâ—râ— so the tent must not be bigger then the wound It was a sweet and even course which Saint Paul tooke who when â—eâ— would comfort himselfe against corruption and evill actions Rom. 7. 20. then not I bâ—â—â— sinne dwelling in me when hee would humble himselfe notwithstanding his graces then not I but the grace of God in me 1 Cor. 15. 10. Section 6. Objection But I am not worthy the least mercy I have so often abused it and so little prosiâ—ed by the meanes of grace Answer I think so too for if thou refusest the offer of mercy untill thou deservest it woe be â—o thee But if thou wilt take the right course renounce the broken Reed of thine owne free will which hath so often deceived thee and put all thy trust in the grace of Christ The way to be strong in the Lord is to be weak in thy selfâ— be weak in thy selfe and strong in the Lord and through faith thou shalt be more then a Conquerour Leave â—ugging and strugling with thy sinne and fall with Jacob to wresile with Christ for a blessing and though thy selfe goe limping away yet shalt thou be a Prince with God and be delivered from Esâ—ues hondage But thou standâ—st upon thine owne seet and therefore fallest so soulely thou wilt like a Childe goe alone and of thy seâ—fe and therefore gettest so many knocks And thou wouldest accept of a pardon too if thou mightest pâ—y for it but Gods mercies are free and he bids thee come and buy without silver and without price or elâ—â— he sayes thou and thy money perish Thou wouldest goe the naturall way to worke What shall I doe to inherit etonall life but it is impossible to inherit it by any thing that wee can doe for all our righteousnesses are as filthy ragges Isaiah 64. 6. Yea if our doings could have done it Christ dyed in vaine whereas if Christ had not dyed wee had perished every mothers childe of us 1 Cor. 15. 22. 2 Cor. 5. 14 15. Ephes. 2. 1. Colos. 2. 13. Ezek. 18. 4. John 11. 50. Rom. 5. 6. 8. 14. 9. 1 Cor. 15. 3. Matth. 18. 11. O foole doest thou not know that our sinnes are his sinnes and his righteousnesse our righteousnesse Jer. 23. 6. Pâ—al 4. 1. and that God esteemes of faith above all other graces deeds or acts of thine as what did our Saviour answer when the people asked him What shâ—ll we doe that we might worke the workes of God The worke of God is that yee beleeve on him whom he hath sent John 6. 28 29. and yet thou talkest of thy worthinesse and thou takest this for humility too but it is pride for if thou wouldest deny thy selfe and be nothing in thine owne eyes renounce thine owne righteousnesse and wholly and onely rest on thy Saviour Jesus Christ for thy salvation thou wouldest not hope the more in regard of thine owne worthinesse nor yet doubt in respect of thine owne unworthinesse But thou wouldest first be worthâ— and deserve of God and then accept of Christ and deserve Christ at Gods hands by thy good workes and graces which pride of thine and opinion of merit is a greater sinne then all thy other sinnes which thou complainest of And except you doe abandon it and wholly rely upon the grace and free mercy of God for salvation Christ shall profit you nothing Gal. 2. 16. 5. 1. to 7. Colos. 3. 11. for nothing is avaylable to salvation but faith which worketh by love Gal. 5. 6. whence it is called rightuousnesse through faith Verse 5. Faith is the staffe whereupon we stay our selves in life and death by faith we are blessed Gal. 3. 9. by faith we rejoyce in tribulation Rom. 5. 2. by faith we have accesse unto God Ephâ—s 3. 12. by faith we overcome the world 1 John 5. 4. the flâ—sh Gal. 5. 24. and this is the shield whereby we quench the fiery darts of Satan and resist his power Ephes 6. 16. Yea whosoever seekes to bee justified by the Law they are abolished from Christ and falne from grace Gal. 5. 4. Stand fast therefore in the liberty wherewith Christ hath made us free and be not taugled againe with the yoake of bondage And say Lord we are not worthy to be servants and thou makest us sonnes nay heires and coheâ—res with thee of everlasting glory Objection I grant the Lord is mercifull and gracious slow to anger and abundant in goodnesse and truth forgiving iniquity transgression and sinne but hee is just aswell as mercifull and therefore he will not acquit the wicked Exod. 34. 6 7. but reward them according to their workes Revelations 20. 12 13. 22. 12. Answer He will therefore pardon all thy sinnes if thou unfaignedly repent and wholly rely upon Christ for thy salvation by a lively faith because he is just for as the Lord cannot in justice let sin goe unpunished for the wages of sinne is death Rom. 6. 23. Death in the person if not in the surety and therefore hath punished the sinnes of all men either in his Son or will throughly punish them in the partyes themselves so the same justice will not admit that the same sinnes should be twice punished once in our Saviour and againe in the faithfull or that a debt once payd should be required the second time 1 John 1. 9. Now that Christ hath sufficiently satisfied for all the sinnes of the faithfull and paid our debt even to the utmost farthing it is evident by many places of Scripture as Isay 53. 4 5. 2 Cor. 〈◊〉 21. Heb. 9. 26. 1 Pet. 2. 24. Rom. 3. 25 26. 1 John 1. 7. 9. and sundry others Are we bound to performe perfect obedience to the Law he performed it for us were we for our disobedience subject to the sentence of condemnation the curse of the Law and death of body and soule he was condemned for us and borâ— the curse of the Law he dyed in our steed an ignominious death did we deserve the anger of God he endured his fathers wrathfull displeasure that so hee might reconcile us to hiâ— Father and set us at liberty He that deserved no
with Christ is never dissolved A usuall thing with 〈…〉 eleevers to have their ebbing and flowing waxing and wayning Summer and Winter to be sometimes so comfortable and couragious that we can say with David Though I were in the valley of death yet would I feare none ill Psal 23. 4 other whiles againe so deaded and dejected in our spirits that we are like him when he said One day I stall dye by the hand of Saul 1 Sam. 27. 1. sometimes so strong in faith that wee can overcome the greatest assaults and with Peter can walke upon the swelling waves by and by so faint and brought to so low an ebbe that we fall downe even in farre lessâ—r dangers â—s Peter began to sinke at the rising of the winde Matth. 14. 29 30. And indeed if the wings of our faith be clipt either by our owne sinnes or Satans temptations how should not our spirits ly groveling on the ground Section 9. But thirdly and lastly for I hasten suppose thou art at the last cast even at the very brinke of despaire and that thy conscience speaks nothing but bitter things of Gods wrath hell and damnation and that thou hast no feeling of faith or grace yet know-that it is Gods use and I wish wee could all take notice of it to worke in and by contraries For instâ—nce in creating of the world he brought light out of darkenesse and made all things not of something but of nothing clean contrary to the course of Nature In his preserving of it he hath given us the Rainebow which is a signe of raine as a certaine pledge that the world shall never the second time be drowned He caused Elias his sacrifice to burne in the midst of water and fetcheth hard stones out of the midst of thinne vapours When hee meant â—o blesse Jacob hee wrestled with him as an Adversary even till hee lamed him When he meant to prefer Joseph to the Throne hee threw him downe into the Dungeon and to a goâ—den chayne about his necke he laded him with Iron ones about his legges Thus Christ opened the eyes of the blinde by annointing them with elay and spittle more likely to put them out And would not cure Lazarus till after he was dead buried and stunke againe no question to teach us that we must be cast downe by the Law before we can be raised up by the Gospell that we must dye unto sinne before we can live unto righteousnesse and become fooles before we can be tâ—uly wise In the worke of Redemption he gives life not by life but by death and that a most cursed death making that the best instrument of life which was the worst kinde of death Optimum fecit instrumentum vitae quod â—rat pessimum mortis genus In our effectuall vocation he calls us by the Gospell â—nto the Jewes a stumbling-blâ—cke and unto the world meere foolishnesse And when it is his pleasure that any should depend upon his goodnesse and providence hee makes them feele his anger and to be nothing in themselves that they may rely altogether upon him Thus God workes joy out of feare light out of darkenesse and brings us to the Kingdome of Heaven by the Gates of Hell according to that 1 Sam. 2. 6 7. And wherein does thy case differ he sends his Serjeant to arrest thee for thy debt commands thee and all thou hâ—ft to be sold but why onely to shew thee thy misery without Christ that so thou mayst seeke to him for mercy for although he hides his fatherly affections as Joseph once did his brotherly his meaning is in conclusion to forgive thee every farthing Matthew 18. 26 27. And dost thou make thy slight sufferings an argument of his displeasure for shame mutter not at the matter but be silent It is not said God will not suffer us to be tempted aâ— all but that we shall not be tempâ—ed above that we are able to beare 1 Cor. 10. 13. And assure thy selfe what ever thy sufferings be thy faith shall not faile to get the victory as oyle over-swimmes the greatest quantity of water you can powre upon it True let none presume no not the most righteous for he shall searcely be saved 1 Pet. 4. 18. yet let him not despaire for he shall be saved Rom. 8. 35. Onely accept with all thankefulnesse the mercy offered and apply the promises to thine owne soule for the benefit of a good thing is in the use wisedome is good but not to us if it be not exercised cloath is good but not to us except it be worne the light is comfortable but not to him that will live in darkenesse a prefervative in our pocket never taken cannot yeeld us health nor bagges of money being ever sealed up doe us any pleasure no more will the promises no nor Christ himselfe that onely summum bonum except they are applyed Yea better there were no promises then not applyed The Physitian is more offâ—nded at the contempt of his Physicke in the Patient then with the loathsomenesse of the disease And this I can assure thee if the bloud of Christ be applyed to thy soule it will soone stench the bloud of thy conscience and keepe thee from bleeding to death 1 John 1. 7. But secondly in stead of mourning continually as the tempter bids thee rather rejoyce continually as the Apostle bids thee 1 Thess. 5. 16. Neither thinke it an indifferent thing to rejoyce or not rejoyce but know that wee are commanded to rejoyce to shew that wee breake a Commandement if wee rejoyce not Yea we cannot beleeve if we rejoyce not for faith in the commandements breeds obedience in the threatnings feare in the promises comfort True thou thinkest thou dost well to mourne continually yea it is the common disease of the innocentest soules but thou dost very ill in it for when you forget to rejoyce in the Lord then you begin to muse and after to feare and after to distrust and at last to despaire and then every thought seemes to be a sinne against the Holy Ghost Yea how many sins doth the afflicted conscience record against it selfe repenting for breaking this Commandement and that Commandement and never repenteth for breaking this Commandement Rejoyce evermore But what 's the reason Ignorance thou thinkest thy selfe poore and miserable and only therefore thinkest so because thou knowest not thy riches and happinesse in Christ for else thou wouldest say with the Prophet Habbakuk in the want of all other things I will rejoyce in the Lord I will joy in the God of my salvation Habbak 3. 17 18. Thou wouldest rejoyce that thy name is written in the books of life as our Saviour injoynes Luke 10. 20. though thou hadst nothing else to rejoyce in But it is nothing to be blessed untill we understand our selves to be so wherefore Thirdly waite Gods leasure with patience and hold fast to him in all pressures Time saith Seneca is the best Physicke for most diseases
unto us as the Star which led unto Christ and thy benefits like the Pillar which brought to the Land of Promise and thy Crosse like the Messenger that compelled guests unto the Banquet Give us O Lord to consider that although sinne in the beginning seeme never so sweet unto us yet in the end it will prove the bane and ruine both of body and soule and so assist us with thy grace that we may willingly part with our right eyes of pleasure and our right hands of profit rather then sin against thee and wrong our owne consciences considering that it would be an hard bargain for us to win the whole world and lose our owne soules Blesse preserve and keepe us from all the temptations of Satan the world and our wicked hearts from pride that Lucifer-like sinne which is the fore-runner of destruction considering that thou resistest the proud and givest grace to the humble from covetousnesse which is the root of all evill being taught out of thy Word that the love of money hath caused many to fall into divers temptations and snares which drown them in perdition and destruction from cruelty that infernall evill of which thou hast said that there shall be judgement mercilesse to him that sheweth not mercy â—â—om hypocrisie that sinne with two faces whose reward is double damnation and the rather because wickednesse doth most rankle the heart when it is kept in and dissembled and for that in all the Scriptures wee reade not of an hypocrites repentance from whoredome which is a sinne against a mâ—ns owne body and the most inexcusable considering the remedy which thou hast appointed against it for the punishment whereof the Law ordained death and the Gospell excludeth from the Kingdome of Heaven from prophanaâ—ion of thy Day considering thou hast said that whosoever sanctifieth it not shall bee cut off from thy people and diddest command that he should be stoned to death who onely gathered a few sticks on that day from swearing which is the language of Hell considering that because of oaths the Land doth mourne and thou hast threatned that thy curse shall never depart from the house of the swearer from drunkennesse that monster with many heads and worse then beast-like sinne which in thy Word hath many fearefull woes denounced against it and the rather for that it is a sin like the pit of Hell out of which there is small hope of redemption Finally O Lord give us strength to resist temptation patience to endure affliction and constancy to persevere unto the end in thy truth that so having passed our pilgrimage here according to thy will we may be at rest with thee hereafter both in the night of death when our bodies shall sleepe in the grave and in the day of our resurrection when they shall awake to iudgement and both bodies and soules enjoy everlasting blisse Be favourable to thy people every where look downe in much compassion upon thy Militant Church and every severall member thereof blesse it in all places with peace and truth hedge it about with thy providence defend it from the mischievous designes and attempts of thine and her malitious enemies let thy Gospell goe on and conquer maugre all opposition that Religion and uprightnesse of heart may bee highly set by with all and all prophanenesse may bee trod under foot More particularly be mercifull to this sinfull Land thy Servant our dread Soveraigne his Honourable Counsell the Civill Magistrates the painfull Ministers the two Vniversities those people that sit yet in darkenesse all the afflicted members of thy Sonne Lord comfort the comfortlesse strengthen the weak binde up the broken hearted make the bed of the sicke be a father to the fatherlesse and an husband to the widdow cloath the naked feed the hungry visit the prisoners releive the oppressed sanctifie unto them all their afflictions and turne all things to the best to them that feare thee Prosper the Armies that fight thy battles and shew a difference betweene thy servants and thine enemies as thou didst betweene the Israelites and the Aegyptians that the one may be confirmed and the other reclaymed These and all other good things which for our blindnesse we cannot aske vouchsafe to give us thine unworthy servants not for our sakes but for thy mercies sake and for thy Sonne our Saviour Jesus Christs sake in whom thou art well pleased and in whom thou wast fully satisfied upon the Crosse for our sinnes who with thee and the Holy Ghost liveth and reigneth ever one God world without end Let thy mighty hand and out-stretched arme O Lord be still our defence thy mercy and loving kindnesse in Jesus Christ thy deare Sonne our salvation thy true and holy Word our instruction thy grace and holy Spirit our comfort consolation illumination and sanctification now and for ever Amen Babes that are inexpert in the Word of righteousnesse use milke But strong meate belongeth to them that are of full age Heb. 5. 13 14. THE STATE OF A CHRISTIAN lively set forth by an Allegorie of a Shippe under Sayle MY body is the Hull the Keele my backe my Neâ—ke the Stem the Sides are my Ribbeâ— the â—e 〈…〉 es my bones my flesh the plankes Grâ—stles and ligaments are the 〈◊〉 and â—nâ—e-â—imâ—â—rs Arterâ—es veynes and sinewes the severall se 〈◊〉 of the Ship my bloâ—d is the ballast my heart the principall Hold my stomack the Co 〈…〉 e my Liver the Cisterne my Bowels the Sinke my Lungs the Bellowes my Teeth the Chopping-knives except you divide them and then they are the 32 pâ—ints of the Sea-card both agreeing in number Coâ—coction is the Caldron and hunger the Salt or Saw 〈…〉 my belly is the lower Decke my Kidnyes Close Caâ—â—ins or recepâ—acles my thighes are long Galleries for the grace of the Ship my armes and hands the Canâ—ookes my Midriffâ— is a large Partition or Bulk-head within the circumference of my head is placed the Steeridge roome and chiefe Cabbâ—ns with the Round house where the Master lyeth and these for the more safety and decency are inclosed with a double fence the one Dur 〈…〉 ter something hard and thicke the other Pi 〈…〉 mater very thinne and soft which serveth instead of hangings The cares are two doores or Seuttles fitly placed for â—ntertainment the two Eyes are Casements to let in light under them is my mouth the Stowidge or Stewards roome my lippes are Hatches for receit of goods my two Nostrils serve as Gratings to let in ayre at the one end stands my chin which is the Beakehead my forehead is the upper decke all which being trimmed with my fat instead of pitch and haire instead of Oâ—kham are coloured with my skinne The fore-decke is humility the stearne charity active obedience the sayles which being hoysed up with the severall Yards Halliers and Bowlings of holy precepts and good purposes are let downe againe by ficklenesse faintings and inconstancy Reason is my Rudder experience the Helme
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