from the stone to the hand which threw it and from the effect to the cause What saith Joseph to his envious brethren that sold him into Aegypt ye sent not me hither but God Gen. 45. 8. And Job being robbed by the Sabeans they being set on by Satan doth not say the Devill tooke away or the Sabeans tooke away but the Lord hath taken away Job 1. 21. And David speaking of his sonne Absaloms treason I was dumbe and said nothing why because it was thy doing Psalm 39. 9. And what thinke you was the reason our Saviour Christ held his peace and answered nothing as the Text saith but suffered his enemies The Chiefe Priest Scribes and Pharisees and Pilate to revile him and crucifie him but to approve the equity and justice of God the Author thereof for although it were blasphemy to say hee was a sinner yet taking upon him the sinnes of the whole World he knew those sinnes had deserved as much and therefore he is silent Matth. 26. 62 63. It is true other reasons are given as that hee answered nothing because it was now his time to suffer not to doe his worke was now to be crucified and not to be dignified or as another hee spake not a word to Herod because Herod had taken away his voice in beheading John Baptist but this without doubt was the maine reason Even in like manner it is with the truely gracious they being wronged doe not suffer rage to transport them as it doth beasts to set upon the stone or weapon that hath hurt them like little Children who if they fall will have the ground beaten their false griefe is satisfied with fained revenge But they looke higher even to God that occasioned it Or if they be angry they turne their malice from the person which punisheth them to the sinne by which and for which he came to have leave and power to punish them and to themselves for committing such sins The cause of their suffering doth more vex them than the things which they suffer and they grieve more for the displeasure of God than for the strips of his displeasure It is not the punishment but the cause of it makes them sorrowfull And indeed to speake home to every mans conscience why are we patient or impatient it is worth the noting when sinne lyes light then reproaches and contempt lye heavy whereas if we truely feele the weight of sinne all indignities will be as nothing Or thirdly in case they doe returne an answer it is after the manner of Epictetus who would not deny the sinnes his enemy taxed him with but reproves his ignorance rather in that being unacquainted with the infinity of his crimes he layes only two or three to his charge whereas indeed he was guilty of a Million or according to Philip of Macedon his example who would not punish Nicanor although he openly spake evill of him saying when he heard thereof I suppose Nicanor is a good man it were better to search whether the fault be in us or no so no sooner shall an holy mans enemy accuse him of hypocrisie pride passion covetousnesse c. but he will goe to God and accuse himselfe and complaine I am so indeed yea with Paul I am the chiefe of all sinners I am more vile than his tearmes can make me and I much marvell my punishment is no greater than to heare a few ill and bitter words And indeed one would thinke whatsoever is not paine nor sufferance or admit it be paine and sufferance so long as it is not a curse but a crosse may well be borne without grumbling What said that Gentleman in Athens to his friends when Ashuerus came and tooke away halfe his Plate as he was at dinner with them they admiring that he was not a whit moved thereat I thank God quoth hee that his Highnesse hath left me any thing Yea suppose we lose all we have our goods are furthest off us and if but in these we smart we must confesse to find favour Or admit they hurt our bodyes or kill us which they may soone doe if God but give leave for our life even the best of us is but like a bubble which Boyes blow up in the ayre and presently againe blow into meere ayre Caesar goes an Emperour to the Senate is brought a Corps home againe What ever I say befals us this would be our meditation he that afflicted me for a time could have hold me longer he that touched me in part could have stricken mee in whole he that layd this upon my body hath power to lay a greater Rod both upon my body and soule without doing me the least wrong That all crosses and curses temporall spirituall and eternall even from the paines of the damned to the very Itch as Moses sets downe Deut. 28. 27. are deserved and come not upon us against equity equity I say in respect of God not in respect of men they come from a just Author though from an unjust instrument And that Sinne is the ground of all our griefes the source of all our sufferings wickednesse the roote of our wretchednesse that we are disciplind is from our defects is a truth undenyable appeares plainely for first God affirmes it Deut. 28. Isay 57. 17. Hosea 13. 9. Jer. 30. 15. 4 18. Secondly his servants confirme it 1 Chron. 21. 17. Isay 64. 5. Dan. 9. 7 8. c. Lam. 1. 5. 8. 3. 39. c. Ezra 9. 13. Luke 23. 41. Thirdly good reason makes for it sinfull men smite not their dogs much lesse their children without a cause and shall we think the just God will smite without just cause his Judgements saith a Father are sometimes secret alwayes just No misery had ever afflicted us if sinne had not first infected us What 's the reason we all dye it could not be in justice if wee had not all sinned and so of all other evills even sicknesse originally proceeds from sinne and all weaknesse from wickednesse one man languisheth of a Consumption another labours of a Feaver a third is rackt with the Gowt a fourth swolne with the Dropsie a fift hath his soule let out with a sword every one hath a severall way to bring him to the common end death but sinne is the universall disease Death passed upon all for all have sinned Rom. 5. 12. James 3. 2. Yea as we brought a world of sinne into the world with us so since â—ach man hath broken every one of Gods ten Lawes ten thousand times and ten thousand wayes which is farre from a privative holinesse in reforming that which is evill and a positive holinesse in performing that which is good Ephes. 4. 22 23. and every sinne helpes for as originall sinne is the originall cause of death so actuall sinnes hasten it But to conclude in generall that sinne is the cause we suffer is not sufficient for commonly no judgement comes from God but some particular provocation of man
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
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
people of God then to enjoy the pleasures of sin An easie impâ—rtunity will perswade Orpah to returne from a Mother in law to a Mother in nature from a roylesome journey to rest from strangers to her kindred from a hopelesse condition to likelyhoods of contentment A little intreaty will serve to move nature to be good to it selfe but to persist in actions of goodnesse though tyranny torment death and hell stood in our way this is that conquest which shall be crowned with glory Nature is like Glasse bright but brittle The resolved Christian like Gold which if we rub it or beat it or melt it it will endure the teste the touch the hammer and still shine more orient For Vertues like the Stars shine brightest in the night and fairest in the frost of Affliction But this is not all for affliction will try and make knowne the truth and measure of each grace in particular A temptation is like a question that examines what is in a man As Balaam was tryed and examined whether hee feared God or loved 〈◊〉 world most when Balack told him am not I able indeed to promote thee to honour And Joseph no lesse when in the armes of his tempting Mistresse but the one basely yeelds and is casheered for an hypocrite the other comes off with an holy scorne and God seales him châ—ste with a probatus est 2. Againe secondly Affliction is a notâ—ble meanes to try whether wee have faith or not The house built upon the sand carries as good a shew as the house built on the Rock and in a clear sun-shine day glisters as gallantly but the windes and tempests when they are up will quickly shew the differenâ—â— Nothing is more easie then to trust God when our Barnes and Coffers are full And to say give us our daily bread when wee have it in our Cubbards But when we have nothing when wee know not how nor whence to get any thing then to depend upon an invisible bounty this is a true and noble act of faith Thirdly what our wisedome and humillity is Plato being demanded how hee knew a wise man answered When being rebuked hee would not bee angry and being praised hee would not be proud Our disposition is never well knowne untill it be crossed nor did Proteus ever change shapes till hee was straigtned and held fast Magistracy and misery will soone shew what manner of men we be either will declare us better or worse then wee seemed Indeed Prosperity saith one best discovers vice but Adversity doth best discover Vertue but he that is not good in both estates would not be excellent in either hee who cannot beare honour with moderation cannot beare contempt with patience whereas a true Moses can be a moderate favourite at Court and a well â—mtented sheepherd in the field can turne and apply himselfe to any condition and therewith be content as S. Paul was Phil. 4. 11. 5. Fifthly what patience we have The Sea when it is calme weather is as still and quiet as any river but let the windes once arise and you shall soone see a diâ—ference then appeares nothing but raging and foaming out myre and dirt And that we are indeed which we are in temptation for can we not abide a drawing plastor to draine away corrupt bloud and humours much lâ—sse can we finde case in cutting â—ff joynts and members and pulling out eyes which Repentance must doe 6. Sixthly a man is made knowne whether hee be feeble or strong by the provocation of an enemy even calme tempers when they have been stirred have bewrayed impetuousnesse of passion And indeed how shall a man shew his strength unlesse some burthen be laid upon his backe Now hee thaâ— overcommeth his owne anger saith Chilo overcommeth a strong enemy but he that is overcome by it is a whiteliver saith Hermes for wrath proceedeth from feeblenesse of courage and lacke of discretion As may appeare in that Women are sooner angry then men the sicke sooner then the healthy and Old men sooner then Young Againe it s nothing to endure a small tryall or affliction every Cock-boat can swim in a River every Sculler sayle in a Calme every man can hold up his head in ordinary Gusts but when a blacke storme arises a tenth wave flowes deep calls unto deep Nature yeelds Spirit faints Heart fayles Whereas grace is never quite out of heart yea is confident when hopes are adjourned and expectation is delayed 7. Again seaventhly how excellently was Jobs sincerity made known by Sathans malice when he brought sorth those Angelicall words What shall we receive good at the hand of God and not receive evill Joâ— 2. 10. When he stood like a Centre unmoved while the circumference of his estate was drawne above beneath about him when in prosperity he could say if my mouth hath kist my hand and in adversity the Lord giveth and the Lord taketh blessed be the name of the Lord. Hee was not so like the wicked as they are like dogs that follow the meat not the man 8. Againe eighthly God suffers us to suffer much more especially to try our perseverance which is a grace so good and acceptable that without it there is nothing good nor acceptable The Spaniell which sawneth when he is beaten will never forsake his Master and Trees well rooted will beare all stormes The three Children walked up and downe in the fiery flames praysing God And a Blade well tryed deserves a treble price How did the Church of Pergamus approve her selfe Yea how was she approved of God which hath the sword with two edges when she held out in her workes even where Sathan dwelt and kept his Throne I know thy workes saith God and that thou keepest my Name and hast not denyed my faith even in those dayes when Antipas my faithfull Martyr was slaine among you where Satan dwelleth yea where his Throne is and where some maintaine the Doctrine of Balaam and the Nicholaitans and teach that men ought to eate things sacrificed to Idols and to commit fornication c. Revel 2. 13 14. But how can I lay downe my life for Christ when I cannot for his sake quietly disgest a few reproachfull speeches he will scarce bare blowes for him that will not quietly put up and disgest ill words Finally Affliction and Persecution is both a whetstone and a touch-stone to each particular grace It humbleth the spirits of the repentant tryeth the faith and patience of the sincere Christian but hardneth the hearts of the ungodly for wicked men grow worse after afflictions as water growes more cold after an heat yea like some Beasts they grow mad with baiting if crosses or losses rush in upon them they fall to the language of Jobs wife Curse God and dye or to that of the King of Israels Messenger Why should I serve God any longer 2 King 6. 33. CHAP. X. That it prevents greater evills of Sinne and Punishment to come 7. SEventhly
revenges upon every occasion when the patterne of our patience lets not fall one harsh word upon so foule and bloody a Traytor When the Jews cryed out crucifie him as before they cryed out his blood be upon us and upon our Children he out cryes Father pardon them being beaten with Rods crowned with Thornes pierced with nayles nayled to the Crosse bathed all his body over in blood filled with reproaches c. in the very pangs of death as unmindfull of all his great griefes he prayeth for his persecutors and that earnestly Father forgive them Pendebat tamen petebat as Saint Augustine sweetly O patient and compassionate love Ye wicked and foolish Jewes you would be miserable he will not let you His eares had beene still more open to the voyce of griefe then of malice and so his lips also are open to the one shut to the other Thus Christ upon the Crosse as a Doctor in his chaire read to us all a lecture of patience for his actions are our instructions and the same that Gideon spake to Israel he speakes still to us as ye see me doe so doe you And no man be he never so cunning or practised can make a straight line or perfect circle by steddinesse of hand which may easily bee done by the helpe of a Rule of Compasse Besides is Christ gone before us in the like sufferings what greater incouragement when wee reade that Caesars example who not onely was in those battels but went before them yea his very Eye made his Souldiers prodigall of their blood When wee reade that young King Philip being but catryed in his Cradle to the Warres did greatly annimate the Souldiers Besides what servant will wish to fare better than his Lord is it meet that hee who is not onely thy Master but thy Maker should passe his time in continuali travell and thou in continuall case When a lewd Malefactor being condemned to dye with just Phocion rayled at the Judge the Law his Accusers and looked on Death with terrour and amazednes hee thus cheered him with encouragement Dost thou grudge to dye with Phocion so say I to thee Dost thou grudge to suffer with thy Saviour O blessed Jesu O thou Coeternall Sonne of thine Eternall Father why should I thinke strange to bee scourged with tongue or hand when I see thee bleeding what lashes can I feare either from Heaven or Earth since thy scourges have beene borne for me and have sanctified them to me True it is Satans policy to make men beleeve that to doe and suffer as a Christian is so extreamely difficult for them that it is altogether impossible where in he deales like the inhospitable Salvages of some Countries who make strange fires and a shew of dismall terrouâ—s upon the shores to keepe passengers from landing But if Christ be gone before us in the like and it is for his sake that we smart then we may be sure to have him present with us even within us by his spirit 1 Peter 4. 12 13 14. to assist us and prevent our enemies and is not be able enough to vindicate all our wrongs Learne we therefore from him to suffer Innocently Patiently Wilt thou saith one looke to raigne and not expect to suffeâ— Why Christ himselfe went not up to his glory untill first hee suffered paine Or wilt thou saith Saint Cyprian be impatient by seeking present revenge upon thine enemies when Christ himselfe is not yet revenged of his enemies Doe thou beare with others God beares with thee is there a too much which thou canst suffer for so patient a Lord But to goe on wilt thou follow Gods example Then note whereas Christ hath in many particulars commanded us to follow his example yet in no place saith Saint Chrysostome he inferreth we should be like our Heavenly Father but in doing good to our enemies And therein resemble we the whole three Persons in Trinity God was only in the still winde Christ is compared to a Lambe the Holy Ghost to a Dove Now if we will resemble these three Persons we must be softly Lombes Doves but if on the contrary wee be fierce cruell and take revenge so using violence we resemble rather the Devill who is called a roaring Lyon and the wicked who are termed Dogs Wolves Tygers c. 3. To adde to the precept of God and the practice of our Saviour the example of Gods people they are patient in suffering of injuries that they might imitate the Saints in all ages They were so and wee are likewise commanded to follow their steps as in all things which are good so especially in this Take my brethren the Prophets saith Saint James for an example of suffering adversities and of long patience James 5. 10. Brethren saith Saint Paul to the Thessalonians Yee are become followers of the Churches of God which in Judes are in Christ Jesus because yee have also suffered the same things of your owne Countrey-men even as they have of the Jewes 1 Thess. 2. 14. And to the Philippians Be yee followers of me Brethren and looke on them which walk so as yee have us for an example Phil. 3. 17. And see how hee followed his Masters example for which amongst us so loves his Benefactors as Saint Paul loved his Malefactors he would doe any thing even be rased out of the booke of life to save them that would doe any thing to kill him Amongst many examples recorded for thy imitation and mine behold the patience of Job James 5. 11. of Abraham Gen. 20. 17 18. of Isaas Chap. 26. 15. of Joseph Chap. 37. 32 33. who notwithstanding his brethren hated him for his goodnesse and could not speake peaceably unto him conspired to kill him stript him of his Coat cast him into a pit sold him for a slave recompenst them good for evill when he was armed with power to revenge for when these his enemies did bunger hee fed them when they were thirsty he gave them drinke whereas they stript him of his parti-coloured-coat hee gave them all change of rayment whereas they sold him for twenty peeces of money hee would not sell them corne but gave it them freely and put their money againe into their sacks whereas they cast him into a pit without either bread or water hee brought them into his owne lodging and feasted them sumptuously with delicate fare and gave them of the best Wine Thus he gave them a good measure pressed downe and shaken together yea running over into their bosomes of kindnesse for unkindnesse And thus holy David trod in the steps of good Joseph Psal. 38. 12. to 15. 1 Sam. 26. 20. For when Saul had bent his howe and made ready the arrowes within his quiver to shoote at this upright in heart and sweet singer of Israel Yea when this Fowler hunted him like a Partridge to the mountaines so that his soule was faine to aske for the wings of a Dove that hee might fly away and bee
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
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