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
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
lay hid like the Moone he shines cleerest in the night of affliction If it made for the honour of Sâ—ul and all Israel that he had a little Boy in his Army that was able to incounter that selected great Gyant Goliah of the Philistims and overcame him how much more doth it make for Gods glory that the least of his adopted ones should be able to incounter foure enemies The World 1 John 5. 4. The Flesh. Gal. 5. 24. The Devill 1 John 2. 14. The Death Rom. 8. 36. 37. The weakest of which is 1 The Flesh. 2 The World Now the Flâ—sh being an home-bred enemy a Dalilah in Samsons bosome a Judas in Christs company like a Moath in the Garment bred in us and cherished of us and yet alwayes attempting to fret and destroy us and the world a forraigne foe whose Army consists of two wings Adversity on the lefthand Prosperity on the right hand Death stronger than either and the Devill stronger than all And yet that the weakest childe of God onely through saith in Christ a thing as much despised of Philistims as Davids sâ—ing and stone was of Goliah should overcome all these â—oure wherein he shewes himselfe a greater Conquerour than William the Conquerour yea even greater than Alexander the Great or Pompey the Great or the Great Turke for they only conquered in many yeares a few parts of the World but hee that is borne of God overcommeth the whole World and all things in the world 1 John 5. And this is the victory that overcommeth the World even our faith Vers. 4. And makes not this infinitly for the glory of God Yea it makes much for the honour of Christians For art thou borne of God hast thou vanquished the World that vanquisheth all the wicked Blesse God for this conquest The King of Spaines overcomming the Indies was nothing to it If Satan had known his afflicting of Job would have so advanced the glory of God manifested Jobs admirable patience to all Ages made such a president for imitation to others occasioned so much shame to himselfe I doubt not but Job should have continued prosperous and quiet for who will set upon his Adversary when he knoweth he shall be shamefully beaten This being so happy are they who when they doe well heare ill but much more blessed are they who live so well as that their backbiting Adversaries seeing their good workes are constrained to praise God and speake well of them CHAP. IV. That God suffers his children to be afflicted and persecuted by ungodly men that so they may be brought to repentance NOW the Reasons which have chiefly respect to the good of his children in their sufferings being thirteene in number are distinguished as followeth God suffers his children to be afflicted by them 1 Because it Brings them to repentance 2 Because it Workes in them amendment of life 3 Because it Stirs them up to prayer 4 Because it Weanes them from the love of the World 5 Because it Keeps them alwayes prepared to the spirituall combate 6 Because it Discovers whether we be true beleevers or Hypocrites 7 Because it Prevents greater evils of sinne and punâ—shment to come 8 Because it makes them Humble 9 Because it makes them Christtheir head 10 Because it Increaseth their Faith 11 Because it Increaseth their Ioy and thankefulnesse 12 Because it Increaseth their Spirituall wisedome 13 Because it Increaseth their Patience First the Lord suffers his children to be vexed and persecuted by the wicked because it is a notable meanes to rouze them out of carelesse security and bring them to repentance be openeth the eares of men saith Elihu even by their corrections that he might cause man to turn away from his enterprise and that he might keâ—pe back his soule from the pit Job 33. 16 17 18. The feeling of smart will teach us to decline the cause Quiá sentio paenam recogito culpám saith Gregory the Great punishments felt bring to my consideration sinnes committed Those bitter sufferings of Job toward his later end made him to possesse the iniquities of his youth Job 13. 26. Whereby with Salomons Eâ—is-dropper Eceles 7. 21 22. he came to repent of that whereof hee did not once suspect himselfe guilty it made him not thinke so much of what hee felt as what hee deserved to feele in like manner how doe the clamours of Sâ—tan our owne consciences and the insulting World constraine us to possesse even the sinnes of our youth There needs no other Art of memory for sinne but misery Sathans malice not seldome proves the occasion of true repentance and so the devill is overshot in his owne Bow wounded with his own weapon I doubt whether that Syrophenician had ever inquired after Christ if her daughter had not beene vexed with an uncleane spirit yea whether the devill had beene so effectually cast out if he had with lesse violence entred into her Mark 7. Our afflictions are as Benhadads best Counsellours that sent him with a corde about his neck to the mercifull King of Israel The Church of God under the Crosse is brought to a serious consideration of her estate and saith Let us search and try our wayes and turne againe to the Lord Lam. 3. 40. Manasses also the King of Judah that horrible sinner never repented of his Idolatry Murder Witchcraft c. Till he was carryed away captive to Babel and there put in chaines by the King of Ashur But then saith the Text hee humbled himselfe greatly before the God of his Fathers 2 Chron. 33. 11 12. Yea read his confession for hee speakes most feelingly and you shall see that the prison was a meanes of his spirituall inlargement Even Vipers being lasht cast up all their poyson The body that is surfetted with repletion of pleasant meates must be purged with bitter pils and when all outward comforts faile us we are willing to be friend our selves with the comfort of a good conscience the best of blessings Affliction is the Hammer which breakes our rockie hearts adversity hath whipt many a soule to Heaven which otherwise prosperity had coached to hell was not the Prodigall riding post thither till he was soundly lasht home againe to his Fathers house by those hard-hearted and pitilesse Nabals which refused to fill his belly with the husks of the swine And indeed seldome is any man throughly awaked from the sleepe of sinne but by affliction but God by it as it were by a strong purge â—â—pties and evacuates those supersluities of malice envy pride security c. wherewith we were before surcharged The Serpents enmity may be compared to the Circumcision-kâ—ise which was made of stone unto Ruâ—arâ—e which is full of choler yet doth mightily purge choler or to the sting of a Scorpion which though it be arrant poyson yet proveth an excellent remedy against poyson For this or any other affliction when we are in our full careere of worldly pompe and jollity pulleth us by the
wants are so And be sure to aske good things to a good end and then if we aske thus according to Gods will in Christs name we know that he will heare us and grant whatsoever petitious we have desired 1 John 5. 14 15. CHAP. VII That it weanes them from the love of the world 4. FOurthly our sufferings weane us from the love of the world yea make us loath and contemne it and contrary wise fix upon Heaven with a desire to be dissolved S. Peter at Christs transfiguration enjoying but a glimpse of happinesse here was so ravished and transported with the love of his present estate that hee breakes out into these words Master it is good for us to bee here hee would faine have made it his dwelling place and being loath to depart Christ must make three Tabernacles Mat. 17. 4. The love of this world so makes us forget the world to come that like the Israelites we desire rather to live in the troubles of Aegypt then in the land of promise Whereas S. Paul having spoken of his bends in Christ and of the spirituall combate concludeth I desire to be dissolved and to be with Christ which is best of all Phil. 1. 22 23. Yea it transported him to heaven before hee came thither as Mary was not where shee was but where her desire was and that was with Christ. Prosperity makes us drunke with the love of the world like the Gadereans who preferred their swine before their soules or him in the parable that would goe to see his farme and lose heaven or the Rich glutton who never thought of heaven till he was in hell and thousands more who if they have but something to leave behinde them 't is no matter whether they have any thing to carry with them But as sleep composeth drunkennes so the crosse will bring a man to himselfe againe for when the staffe we so nourish to bare us becomâ— a cudgell to beat us when we finde the world to serve us as the Jewes did Christ carry us up to the top of the hill and then strive to throw us downe headlong Luke 4. 29. When the minde is so invested with cares molested with griefe vexed with paine that which way soever we cast our eyes wee finde cause of complaint wee more loath the world then ever we loved it as Amnon did his sister Tamor yea when life which is held a friend becomes an enemy then death which is an enemy becomes a friend and is so accounted as who having cast Ankor in a safe Road would againe wish himselfe in the stormes of a troublesome Sea Yea in case wee have made some progresse in Religion and found a good conscience sprinkled with the bloud of Christ the marrow of all comforts and resolved with Joseph to forsake our Coate rather than our Faith yet if the world but make new offers of preferment or some large improvement of profits and pleasures we begin to drawback or at least we know not whether to chuse like a horse that would and yet would not leap a ditch And after a little conflict having halfe yeelded to forsake that with joy which cannot be kept but with danger we resolve thus The same God which hath made my crosses cheerefull can aswell make my prosperity conscionable Why then should I refuse so faire an offer but alas having made our obayce it is not long ere these pleasures and honours these â—icbes and abundance prove as thornes to choake the good seed of Gods word formerly sowâ—e in our hearts as it is Math. 13. 22. For prosperity to Religion is as the Ivy to the Oake it quickly eates out the heart of it yea as the Misselto and Ivy sucking by their straight embraces the very sap that onely giveth vigetation from the rootes of the Oake and Hawthorne will stourish when the Trees wither so in this case the corrâ—ption of the good is alwayes the generation of the evill and so on the contrary crosses in the estate diseases of the body malladies of the minde are the medsons of the soule the impayring of the one is the repayring of the other When no man would harbour that unthrift Son in the Gospell hee turned back againe to his Father but never before Lais of Corinth while she was young doated upon her glasse but when she grew old and withered shee loathed it as much which made her give it up to Venus When Satan is let loose upon us to shew us our sinnes and the danger wee are in then farewell profit farwell pleasure treasure and all rather than I will endure such a racke such a hell in my conscience Whereas if wee should onely heare of misery or reade what is threatned in the word though it might a little fright us it would never mend us Birdes are frighted at first with the husbandmans scar-crowes but after a while observing that they stir not are bold to sit upon them and defile them Thus as harmonious sounds are advanced by a silent darkenesse so are the glad tydings of salvation The Gospell never sounds so sweet as in the night of persecution or of our private affliction When Virtue came downe from heaven as the Poets faigne rich men spurned at her wicked men abhorred her Courtyors scoft at her Citizens hated her and being thrust out of doores in every place she came at last to her sisters poverty and affliction and of them found entertainment When it ceased to bee with Sarah after the manner of the world shee conceived Isaac so when it ceaseth to be with us after the manner of the worlds favorites we conceive holy desires quietnesse and tranquillity of minde with such like spirituall contentments Yea we make faith our onely option whereas before we kept open house for all vices as the States are said to keepe open house for all Religions or if not it fares with piety as with holy water every one praiseth it and thinkes it hath some rare vertue in it but offer to sprinkle them with the â—â—me they shut their eyes and turne away their faces and no marvell for wee never taste this manna from heaven untill we leave the leaven of this Aegypt Now better the body or estate perish than the soule though wee are too sensuall to consent unto it Plus pastor in vulnere gregis sui vulneratur The losse of a gracelesse childe cannot but greive the father though the father himselfe were in danger of mischiefe by that childe as David mourned for Absolom that would have cut his throat True prosperity is hearty meat but not digestible by a weake stomack strong wine but naught for a weake braine The prosperity of fooles destroyeth them Prov. 1. 32. So that all temporall blessings are as they hit but if the minde doe not answer they were better mist. The more any man hath the more cause he hath to pray Lord leade us not into temptation for wee cannot so heartily thinke of our home
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
more Amnon himselfe being in drinke was kil'd by Absolom at a Feast there was another This Absalom proves rebellious and riseth in Armes against his owne Father and makes him fly beyond Jordan there was one more He lyeth with his Fathers Concubines in the sight of all Israel there was another And how much doe you thinke did these Arrowes wound the Kings heart and pierce his very soule Lastly looke upon Lazarus though Christs bosome friend John 11. thou shalt see him labour under a mortall disease c. though many soules were gained to the Gospell and cured by his being sicke Si amatur saith Saint Austin quomodo inflrmatur Thus it were easie to shew the like of Joseph Jeremy Daniel John Baptist Peter Paul and all the generation of Gods children and servants For as the Apostle giveth a generall testimony of all the Saints in the Old Testament saying That some endured the violence of the fire some were rackt others were tryed by mockings and scourgings bonds and imprisonments some stoned some hewâ—e in sunder some slaine with the sword some wandred up and downe in Sheep-skins and Goat-skins bâ—ing destitute afflicted and formented some forced to wandâ—r in Wildernesses and Mountaines and hide themselves in Dens and Caves of the earth being such as the worâ—d was not worthy of Hebr. 11. So Ecclesiasticall History gives the like generall testimony of all the Saints in the New Testament and succeeding ages for we reade that of all the Apostles none dyed a naturall death save onely Saint John and he also was banished by Domiâ—â—an to Pathmos and at anothâ—r time thrust into a Tunne of seething O 〈…〉 at Rome as Tertullian and Saint Jerome doe report As for other beleevers there was such a mulâ—itude of them suffeâ—ed Maâ—tyrdome for professing the Gospell whereof some were stoned some crucified some beheaded some thrust through with speares some burnt with fire and the like for we reade of twenty nine severall deaths they were put unto that Ecclesiasticall History makes mention of two thousand which suffered the same day with Nicanor And after that in the time of the Ten Persecutions were such an innumerable company of innocent Christians put to death and tormented that Saint Jerome in his Epistle to Chromatius and Heliodorus saith There was not one day in the whole yeare unto which the number of five thousand Martyrs might not bee ascribed ecxept onely the first day of January who were put to the most exquisite deaths and torments that ever the wit or malice of Men or Devils could invent to inflict upon them Since which time the Turke and the Pope have acted their patts in shedding the blood of the Saints as well as the Jewes and Roman Emperours as appeares in the Booke of Acts and Monuments and Revela 17. where the Holy Ghost hath foretold that the Whore of Babylon should fight with the Lambe and they that are on his side called and chosen and faithfull untill shee were even drunke with the blood of the Saints and with the blood of the Martyrs of Jesus which in part was fulfilled in England under the Raigne of Queene Mary when in one yeare a Hundred seventy six persons of quality were burnt for Religion with many of the common sort and in France where before these late bloudy Mâ—ssacres there were two Hundred Thousand which suffered Martyrdome about Transubstantiation And it is well knowne that our Saviour Christs whole life even from his Cradle to his Grave was nothing else but a continued act of sussering yea he was the person upon whom as upon one Center all our sorrowes met He that had all possessed nothing except the punishment due to our sinnes which lâ—y so heavy upon him for satisfaction that it pressed his soule as it were to the nethermost Hell and made him cry out in the anguish of his spirit My God my God why hast thou forsaken me So that there is nothing befils us but hath befalne our betters before us and to be free from crosses and afflictions is the priviledge onely of the Church triumphant For qui non est Crucianus non est Christianus saith Luther there is not a Christian that carries not his Crosse. Now the way not to repine at those above us is to looke at those below us we seldome or never see any man served with simple favours It is not for every one to have his soule 〈…〉 kt out of his mouth with a kisse as the Jewes tell of Moses It is a great word that Zozomen speakes of Apollonius That hee never asked any thing of God in all his life that he obtained not This is not our Paâ—adise but our Purgatory not a place of pleasure but a Pilgrimage not a Triumph but a Warfare Wee cannot say of this World as Tully reports of Siâ—acuse in Sâ—cily and others of Rhodes that not one day passeth in which the Sunne shines not clearely on them Yea we thinke he speeds well that lives as it were under a perpetuall Equinâ—ctâ—all having night and day equâ—ll goâ—d and ill successe in the same measure for these compositions make both our crosses tolerable and our blessings wholesome Wee that know not the afflictions of others call our owne the heaviâ—st every small current is a torrent every Brooke a River every River a Sea we make our selves more miserable than we need than we should by looking upon our miseries in a multiplying glasse we measure the length of time by the shaâ—pnesse of our afflictions and so make minutes seeme bowres and dayes moneths If we be sicke and the Physitian promises to visit us to morrow with his best reliefe with what a tedious longing doe we expect his presence Our imagination makes every day of our sorrow appeare like Josuahs day when the Sun stood still in Gibeon The Summer of our delights is too short but the Winter of our affliction goes slowly off we are so sensible of a present distresse and so ingratefull for favours past that we remember not many yeares health so much as one dayes sicknesse it is true former meales doe not relieve our present hunger but this cottage of ours ruins straight if it bee not new daubed every day new repairâ—d What then shall to dayes Ague make us forget yesterdayes health and all Gods former favours if he doe not answer us in everything shall we take pleasure in nothing Shall wee slight all his blessings because in one thing hee crosseth us whereas his least mercy is beyond our best merit but if we thinke of our deliverance from the fire of Hell this is cause enough to make us both patient and thankâ—full though the trifles we delight in be taken from us Lord take away what thou pleasest for thy glory and my good so long as thou savest me from the fire of Hell and thy everlasting wrâ—th Neither is there a better remedy for impatiâ—ncâ— then to cast up our râ—ceipts and to compare them with our deservings If
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