thou who hast so ind 〈…〉 d us to serve thee wouldest also give us hearts and hands to serve thâ—e with thiâ—e owne gifts We no sooner lived then we deserved to 〈◊〉 neither nâ—â—d we any more â—o cond 〈…〉 e us thâ—n w 〈…〉 t we brought into 〈◊〉 worâ—d with 〈…〉 spared us to this 〈◊〉 to try if we 〈…〉 〈◊〉 thee 〈…〉 we 〈◊〉 turned 〈◊〉 〈◊〉 by sinne yet 〈…〉 séemes to 〈◊〉 〈◊〉 in 〈…〉 to no end for wh 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by thy Word we would not â—uffer if in 〈…〉 many â—â—ve 〈…〉 â—â—t we would not suffer it 〈…〉 movâ—d by thy ben 〈…〉 s but 〈◊〉 woâ—ld not suffer them to 〈…〉 with the Devill that we Devill that we would 〈…〉 so fast as they come thy 〈…〉 thy riches covetous thy â—â—ace wanâ—on thy 〈◊〉 â—â—temperate thy mercy secure and all thy benefits serve 〈◊〉 but as weapons to rebell against thee We have propâ—aned thy dayes contemned thy ordinances resisâ—ed thy Word gréeved thy Spirit misused thy Messengers hated our Reprovers slandered and persecuted thy people seduced our friends given ill example to our Neighbours op 〈…〉 ed the mouthes of thine and our adversaries to blaspheme that glorious name after which we are named and the truth we professe whereas meaner mercies and farre weaker meanes have provoked others no lesse to honour thee and the Gospell who may justly rise up in iudgement against us Besides which makes our case farre more miserable we can scarce resolve to amend or if we doe we put off our conversion to hereafter when we were children we deferred to repent till we were men now we are men we deferre untill we he old men and when we be old men we shall defer it untill death if thou prevent us not and yet we looke for as much at thine hands as they which serve thee all their lives Thus while we looke upon our selves we are ashamed to lift up our eyes unto thee yea we are ready to despairâ— with Cain yet when we thinke upon thy Son and the rich promises of the Gospell our feare is in some measure turned into ioy while we consider that his righteousnesse for us is more then our wickednesse against our selves onely give us faith we b 〈…〉 ch 〈◊〉 and settle it in thy beloved that we may draw vertue from his death and resurrection whereby we may be enabled to dye unto sinne and live unto righteousnesse and it sufficeth for all our iniquities necessities and infirmities It is true O Lord as wée were made after thine owne Image so by sinne we have turned that Image of thine into the Image of Satan but turne thou us againe and wee shall be turned into the Image and likenesse of thy Sonne And what though our sinnes bee great yet thy mercy is farre greater then our sinnes either are or can be wée cannot be so bad as thou art good nor so infinite in sinning as thou art in pardoning if wée repent O that wée could repent O that thou wouldest give us repentance for we are weake O Lord and can no more turne our selves then we could at first make our selves yeâ— we are altogether dead in sinne so that we cannot stirre the least joynt no not so much as féele oâ—â— deadnesse nor desire life except thou be pleasâ—d to raise and restore our soules from the death of 〈◊〉 and grave of long custome â—o the life of 〈◊〉 〈◊〉 we are to all evill but reprobate and 〈…〉 sed to all grace and goodnesse yea to all the meanes thereof Wée are altogether of our seâ—ves unble to resist the force of our mighty advers 〈…〉 but doe thou frée our wils and set to thy 〈◊〉 hand in 〈◊〉 â—owne by thy Spirit our 〈◊〉 〈◊〉 〈◊〉 by thy grace subdue our unt 〈…〉 〈◊〉 〈◊〉 wée â—â—all henceforth as much honour 〈◊〉 as 〈◊〉 our wickednesse we have â—ormerly disho 〈…〉 Wherefore of thy 〈◊〉 and for thy great names sake we besâ—â—ch thee tâ—ke away our stony hearts and 〈…〉 of â—lâ—sh enable us to repent what we 〈◊〉 done and never more to doe what we have once repented not fostering any one sinue in our soules reforme and change our mindes wils aâ—d affections which we have corrupted remove all impediments which hinder us from serving of thée and direct all our thoughts spéeches and actions to thy glory as thou hast 〈…〉 ted our eternall salvation thereunto Let not Satan any longer prevayle in causinâ— us to deferre our repentance sicce we know that late repentance is seldome sincere and that sicknesse is no 〈◊〉 time 〈◊〉 so great a worke as many have found that are now in Hell Neither is it reasonable thou shouldest accept of our féeble and decrepit old age when we have spent all the fâ—ower and strength of our youth in serving of Satan not once minding to leave sinne untill sinne left us Yea O Lord give us firmely to resolve spéedily to begin and continually to persevere in doing and suffering thine holy will Informe and reforme us so that we may neither misbeléeve nor mis-live subdue our lusts to our wils submit our wils to reason our reason to faith our faith our reason our wils our selves to thy blessed word and will Dispell the thick mists and clouds of our sinnes which corrupt our soules and darken our understandings separate them from us which would separate us from thee Yea remove them out of thy â—ight also we most humbly beséech thee aâ— farre as the East is from the West and in the merits of thy Sonne pardon and forgive us all thâ—se evils which either in thought word or déed we have this day or any time heretofore committed against thee whether they be the sinnes of our youth or of our age of omission or commission whether committed of ignorance of knowledge or against conscience and the many checks and motions of thy Spirit And because infidelity is the bitter root of all wickednesse and a lively faith the true mother of all grace and goodnesse nor are we Christians indeed except wee imitate Christ and squâ—re our lives according to the rule of thy Word Give us that faith which manifesteth it selfe by a godly life which purifyeth the heart worketh by love and sanctifyeth the whole man throughout Yea since if our faith be true and saving it can no more be severed from unfained repentance and sanctification then life can be without motion or the Sunne without light give us spirituall wisedome to try and examine our selves whether we be in the faith or not that so we may not be deluded with opinion onely as thousands are Discover unto us the emptinesse vanity and insufficiency of the things here below to doe our poore soules the least good that so we may be induced to set an higher price upon Jesus Christ who is the life of our lives and the soule of our soules considering that if we have him we want nothing if we want him we have nothing Finally O Lord give
lay hid like the Moone he shines cleerest in the night of affliction If it made for the honour of Sâ—ul and all Israel that he had a little Boy in his Army that was able to incounter that selected great Gyant Goliah of the Philistims and overcame him how much more doth it make for Gods glory that the least of his adopted ones should be able to incounter foure enemies The World 1 John 5. 4. The Flesh. Gal. 5. 24. The Devill 1 John 2. 14. The Death Rom. 8. 36. 37. The weakest of which is 1 The Flesh. 2 The World Now the Flâ—sh being an home-bred enemy a Dalilah in Samsons bosome a Judas in Christs company like a Moath in the Garment bred in us and cherished of us and yet alwayes attempting to fret and destroy us and the world a forraigne foe whose Army consists of two wings Adversity on the lefthand Prosperity on the right hand Death stronger than either and the Devill stronger than all And yet that the weakest childe of God onely through saith in Christ a thing as much despised of Philistims as Davids sâ—ing and stone was of Goliah should overcome all these â—oure wherein he shewes himselfe a greater Conquerour than William the Conquerour yea even greater than Alexander the Great or Pompey the Great or the Great Turke for they only conquered in many yeares a few parts of the World but hee that is borne of God overcommeth the whole World and all things in the world 1 John 5. And this is the victory that overcommeth the World even our faith Vers. 4. And makes not this infinitly for the glory of God Yea it makes much for the honour of Christians For art thou borne of God hast thou vanquished the World that vanquisheth all the wicked Blesse God for this conquest The King of Spaines overcomming the Indies was nothing to it If Satan had known his afflicting of Job would have so advanced the glory of God manifested Jobs admirable patience to all Ages made such a president for imitation to others occasioned so much shame to himselfe I doubt not but Job should have continued prosperous and quiet for who will set upon his Adversary when he knoweth he shall be shamefully beaten This being so happy are they who when they doe well heare ill but much more blessed are they who live so well as that their backbiting Adversaries seeing their good workes are constrained to praise God and speake well of them CHAP. IV. That God suffers his children to be afflicted and persecuted by ungodly men that so they may be brought to repentance NOW the Reasons which have chiefly respect to the good of his children in their sufferings being thirteene in number are distinguished as followeth God suffers his children to be afflicted by them 1 Because it Brings them to repentance 2 Because it Workes in them amendment of life 3 Because it Stirs them up to prayer 4 Because it Weanes them from the love of the World 5 Because it Keeps them alwayes prepared to the spirituall combate 6 Because it Discovers whether we be true beleevers or Hypocrites 7 Because it Prevents greater evils of sinne and punâ—shment to come 8 Because it makes them Humble 9 Because it makes them Christtheir head 10 Because it Increaseth their Faith 11 Because it Increaseth their Ioy and thankefulnesse 12 Because it Increaseth their Spirituall wisedome 13 Because it Increaseth their Patience First the Lord suffers his children to be vexed and persecuted by the wicked because it is a notable meanes to rouze them out of carelesse security and bring them to repentance be openeth the eares of men saith Elihu even by their corrections that he might cause man to turn away from his enterprise and that he might keâ—pe back his soule from the pit Job 33. 16 17 18. The feeling of smart will teach us to decline the cause Quiá sentio paenam recogito culpám saith Gregory the Great punishments felt bring to my consideration sinnes committed Those bitter sufferings of Job toward his later end made him to possesse the iniquities of his youth Job 13. 26. Whereby with Salomons Eâ—is-dropper Eceles 7. 21 22. he came to repent of that whereof hee did not once suspect himselfe guilty it made him not thinke so much of what hee felt as what hee deserved to feele in like manner how doe the clamours of Sâ—tan our owne consciences and the insulting World constraine us to possesse even the sinnes of our youth There needs no other Art of memory for sinne but misery Sathans malice not seldome proves the occasion of true repentance and so the devill is overshot in his owne Bow wounded with his own weapon I doubt whether that Syrophenician had ever inquired after Christ if her daughter had not beene vexed with an uncleane spirit yea whether the devill had beene so effectually cast out if he had with lesse violence entred into her Mark 7. Our afflictions are as Benhadads best Counsellours that sent him with a corde about his neck to the mercifull King of Israel The Church of God under the Crosse is brought to a serious consideration of her estate and saith Let us search and try our wayes and turne againe to the Lord Lam. 3. 40. Manasses also the King of Judah that horrible sinner never repented of his Idolatry Murder Witchcraft c. Till he was carryed away captive to Babel and there put in chaines by the King of Ashur But then saith the Text hee humbled himselfe greatly before the God of his Fathers 2 Chron. 33. 11 12. Yea read his confession for hee speakes most feelingly and you shall see that the prison was a meanes of his spirituall inlargement Even Vipers being lasht cast up all their poyson The body that is surfetted with repletion of pleasant meates must be purged with bitter pils and when all outward comforts faile us we are willing to be friend our selves with the comfort of a good conscience the best of blessings Affliction is the Hammer which breakes our rockie hearts adversity hath whipt many a soule to Heaven which otherwise prosperity had coached to hell was not the Prodigall riding post thither till he was soundly lasht home againe to his Fathers house by those hard-hearted and pitilesse Nabals which refused to fill his belly with the husks of the swine And indeed seldome is any man throughly awaked from the sleepe of sinne but by affliction but God by it as it were by a strong purge â—â—pties and evacuates those supersluities of malice envy pride security c. wherewith we were before surcharged The Serpents enmity may be compared to the Circumcision-kâ—ise which was made of stone unto Ruâ—arâ—e which is full of choler yet doth mightily purge choler or to the sting of a Scorpion which though it be arrant poyson yet proveth an excellent remedy against poyson For this or any other affliction when we are in our full careere of worldly pompe and jollity pulleth us by the
â—are and maketh us know our selves My wants saith one kill my wantonnesse my poverty checks my pride my being slighted quels my ambition and vaine glory and as for sicknesse it cuts the throate of vices many saith Saint Austin have beene wickedly well that have beene inocently and piously sicke Yea I may call it the summe of Divinity as Pliny cals it the summe of Philosophy for what distressed or sick man was ever lascivious covetous or ambitious Hee envies no man admires no man flatters no man dissembles with no man despiseth no man c. That with Governours or Friends can by no meanes effect touching our amendment a little sicknesse or trouble from enemies will as Saint Chrysostome observes Yea how many will confesse that one affliction hath done more good upon them than many Sermons that they have learned more good in one dayes or weekes misery than many yeares prosperity could teach them untouched estates and touched consciences seldome dwell together and it is usuall for them that know no sorrowes to know no God repentance seldome meets a man in jollity but in affliction the heart is made pliable and ready for all good impressions True if gentlenesse would serve we should not smart for God like a good Surgion first strokes the Arme before he opens the veyne hee sends for us by his Ambassadors of the ministery yet we come not Let him fire our field as Absalom did by Joab we come presently Or perhaps he afflicts another to fright us as great mens Children are corrected by seeing others whipt or as Apollonius would tame Lyons by beating dogges before them for as God preacheth to us no lesse in his Judgements than his Word so when he strikes â—ffendors he would warne the standers by and a wise man sees himselfe falne or beaten in his neighbour Yea generous and ingenuous spirits desire to be taught abide not to be forced It is for Tyrants to compell for Asses to be compelled saith Erasmus A good naturd Horse saith Seneca will be governed even by the shadow of the wande whereas a resty Jade will not bâ— ordered by the spurre But if his word will not râ—le us as many till God come with a strong hand will hould their corruptions as fast as Pharaoh the Israelites his Rodde shall or if his Rodde will not yet serve his sword shall bee drencht in our gall and hathed in our blood Deut. 32. 41 42. Or if we scape for a time yet our preservation from one judgement is but our reservation to seaven more Levit. 26. Yea he will send a succession of crosses seaven more and seaven more and seaven to that to the conversion of his owne and the confusion of his enemies Vers. 14. to 39. When singing will not still the Child the Rod must Hard knots must have hard wedges strong asfections strong afflictious great corruptions great calamities to cure them So that God through thy stubbornnesse is forced to let lose Satan and wicked men upon thee least thou shouldest sleepe in security till thou didst sleepe in death eternalâ—y even for thy good And Affliction is but the shepheards dogge as Chrysostome speakes to fetch us into Christs Folde perhaps by Barking onely and then wee are more sâ—ard than hurt perhaps in his mouth and then the poore sheep thinks he will surely worry it but he is taught to fetch onely and therefore gripes not but onely carries and delivers it to his ma 〈…〉 er When Children have done a fault Mothers use to fright them with Bull-beggers the Childe thinks surely they will have him but the mother hath a double pollicie viz. to make them hate the fault and love them the better for they runne to the Lappe to hide them and then will she make her owne conditions and so the very end which God aimes at in setting those Adders upon thee is that thou shouldst turn thine Eyes inward that thou mayst see for what thou sufferest prie narrowly into thine owne forepast actions which if thou dost an hundred to one thou wilt finde sinne it may be this very sinne the cause of thy present affliction and untill thou dost siâ—t and try thine owne heart for this Achan and finde out which is thy Isaac thy beloved sinne looke for no release but rather that thy sorrowes should be multiplyed as God threatned Eve Wherefore lyest thou on thy face said God to Joshua Israel hath sinned up search diligently c. Josh. 7. 10. 11. What evill hast thou done said the Marriners to the distressed Prophet that this evill is come upon us Let every such Jonas reflect upon himselfe and say What evill have I done what sinne have I committed or admitted or what good have I omitted or intermitted be it but one single sinne whether spirituall pride or rayling upon honest men in a handsome Language or the like and having found out the cause greive for it turne from it One flaw in a Diamond takes away the lustre and the price one man in Law may keepe possession one Puddle if we wallow in it will deâ—ile us one peice of Ward land makes the Heire lyable to the King one sinne keepes possession for Satan as well as twenty one poyson-full Hearbe amongst many good ones may put death in the pot and so take away the goodnesse from the rest as if there were none in it wholsome Besides how were the Angels in heaven punished for one fault Achan for one saâ—reledge Mirriam for one slander Moses for one unbeleefe Anaâ—â—as for one lye Ely for his Indulgence onely David for his love to Bathsheâ—a onely c. Wherefore looke to it for if we spare but one Agag it may cost us a Kingdome and such a Kingdome as is farre beter than the Kingdome of Saul 1 Pet. 1. 4. Neither say of thy sinne as once Lot of Zoar is it not a little one for though men may yet God will not winke at small faults especially in his owne A little prick being neglected may fester to a gangreene As what is a mountaine of Earth but an accumulation of many little dusts or what is a flood but a concurrence of many little drops a small leake will sinke the Vessell unstopt whereas a great one will not doe it if well kalked The weakest Instrument be it but a Bodkin can peirce the flesh and take away the life unarmed whereas Armour of proose will even beate off Bullets Besides whereas our greatest goodnesse merits not the lâ—ast glory our least wickednesse deserves great paine The wages of sinne small or great is death Rom. 6. 23. bad worke sad wages Wherefore lâ—t his correction bring forth conversion cleanse your hands yee sinners and purge your hearts yee double minded Jam. 4. 8. Not your hands onely with Pilate but your hearts with David yea and your eyes too with Mary Magdalen if it be possible though dry sorrow may bee as good as wet whose eyes were a Laver and haire a Towell to wash and wipe
2 Because It is more laudible to forgive then to revenge 3 Because Suffering is the only way to prevent suffering 4 Because Our sins have deserv'd it and a far greater affliction 5 Because Our sufferings are counterpoysed and made sweet with more than answerable blessings 6 Because Our patience brings a reward with it First they beare the slanders and reproaches of wicked men patiently for that they are false and so appertaine not unto them Socrates being rayled upon and called by one all to naught tooke no notice of it and being demanded a reason of his patience said it concernes me not for I am no such man Diogenes was wont to say when the people mockt him They deride me yet I am not derided I am not the man they take me for This reason is of more force from the mouth of an innocent Christian. If a rich man be called poore or a sound Christian an hypocrite he slights it he laughs at it because he knoweth the same to be false and that his Accuser is mistaken whereas if a Beggar be called bankrupt or a dissembler hypocrite he will winch and kick and bee most grievously offended at it Yea as soares and ulcers are grieved not only at a light touch but even with feare and suspition of being touched so will an exulcerate minde saith Seneca And as small letters offend bad eyes so least appearances of contradiction will grieve the ill affected eares of guilty persons saith Plutarch for let mens tongues like Bells give but an indefinite and not a significant sound they imagine them to speak and meane whatsoever their guilty consciences frame in the fancy and whisper in the eare which are those evill surmises of corrupt mindes the Apostle taxeth 1 Tim. 6. 4. When like Caius the humanist one thinks every word spoken tends to his disgrace and is as unwilling to beare as forbeare reproaches But where the conscience is cleare the case is altered Marius was never offended with any report that went of him because if it were true it would â—ound to his praise if false his life and manners should prove it contrary And indeed the best confutation of their slanders is not by our great words but by our good workes Sophocles being accused by his owne children that he grew Dotard and spent their patrimonies idely when hee was summoned did not personally appeare before the Magistrates but sent one of his new Tragedies to their perusall which being read made them confesse This is not the worke of a man that dotes So against all clamours and swelling opprobries set but thine innocency and good life thou needest do no more That body which is in good health is strong and able to beare the great stormes and bitter cold of Winter and likewise the excessive and intemperate heat of the Summer but with a crazie and distempered body it is far otherwise Even so a sound heart and cleere conscience will abide all tryals in prosperity it will not be lifted up in adversity it will not be utterly cast downe whereas the corrupt heart and festred conscience can endure nothing even a word if it be pleasing puffeâ— him up with pride if not it swels him with passion A guilty conscience like Glasse will sweat with the least breath and like a windy Instrument bee put out of tune with the very distemper of the aire but when the soule is steeled with goodnesse no assaults of evill can daunt it No greater signe of innocency when we are accused than mildnesse as we see in Joseph who being both accused and committed for forcing of his Mistresse answered just nothing that we can reade of Gen. 39. 17 18. And Susanna who being accused by the two Elders of an haynous crime which they alone were guilty of never contended by laying the fault upon them but appeales unto God whether shee were innocent or no. The History of Susanna Vers. 42 43. And Hannah whose reply to Ely when hee falsely accused her of drunkennesse was no other but Nay my Lord count not thine Handmaid for a wicked woman 1 Sam. 1. 15 16. Neither is there a greater Symptome of guiltinesse than our breaking into choller and being exasperated when we have any thing laid to our charge witnesse Cain Gen. 4. 9. That Hebrew which struck his fellow Exod. 2. 13 14. Saul 1 Sam. 20. 32 33. Abner 2 Sam. 3. 8. Jeroboam 1 King 13. 4. Ahab 1 Kings 22. 27. Amazia 2 Chron. 25. 16. Uzziah 2 Chron. 26. 19. Herod the Tetrarch Luke 3. 19. 20. The men of Nazareth Luke 4. 28 29. The Pharisees John 8. 47 48. And the High Priest and Scribes Luke 20. 19 20. Sinne and falshood are like an impudent strumpet but innocency and truth will vaile themselves like a modest Virgin 〈◊〉 Pet. 2. 18. The more false the matter the greater noyse to uphold it Paul is nothing so lowde as Tertullus The weakest cause will be sure to forelay the shrewdest counsell or the lowdest Advocates Errour hath alwayes most words like a rotten house that needs most props and crutches to uphold it Simple truth evermore requires least cost like a beautifull face that needs no painting or a comely body which any desent apparrell becomes We playster over rotten posts and ragged wals substantiall Buildings are able to grace themselves So that as sparkes flying up shew the house to bee on fire and as corrupt spittle shewes exulcerate lungs so a passionate answer argues a guilty conscience Why doth the Hare use so many doublings but to frustrate the scent of the Hounds And this is one reason why the former are compared to Sheep and Lambes Emblems of innocency which being harmed will not once bleate and the latter unto Swine which will roare and cry if they bee but toucht But to leave these Swine and returne to the men wee were speaking of A good Conscience is not put out of countenance with the false accusations of slanderous tongues it throweth them off as Saint Paul did the Viper unhurt Innocence and patience are two Bucklers sufficient to repulse and abate the violence of any such charge the Breast-plate of Righteousnesse the brazen wall of a good conscience feareth no such Canons The Conscionable being railed upon and reviled by a foule mouth may reply as once a Steward did to his passionate Lord when hee called him Kavâ— c. Your Honour may speake as you please but I beleeve not a word that you say for I know my selfe an honest man Yea suppose wee are circled round with reproaches our consciences knowing us innocent like a constant friend takes us by the hand and cheeres us against all our miseries A good spirit will bee as Simon to Christ its Crosse bearer A just man saith Chrysostome is imprognable and cannot be overcome take away his wealth his good parts cannot be taken from him and his treasure is above cast him into prison and bonds he doth the more freely enjoy the presence of
note of a wise man than this he so loves as if hee were to be an enemy and so hates as if he were to love againe We know a sparke of fire falling upon a solid body presently goes out which falling upon combustable matter kindles and burnes Now as with fire the light stuffe and rubbish kindles sooner than the solid and more compact so anger doth sooner inflame a fâ—ole than a man composed in his resolutions This the Holy Ghost witnesseth Eccles 7. Bee not thou of a hasty spirit to be angry for anger resteth in the bosome of fooles Vers. 9. So much fury so much folly the more chafing the lesse wisedome Some have no patience to beare bitter scoffes their noses are too tender to indure this strong and bitter Wormewood of the braine Others againe like tyled houses can admit a falling sparke unwarmed it may be coales of Juniper without any danger of burning Now what makes the difference the one hath a good head peece and is more solid the other are covered with such light dry straw that with the least touch they will kindle and flame about your troubled eares and when the house is one fire it is no disputing with how small a matter it came I confesse I find some wise men extreamely passionate by nature as there is no generall rule but admits of some exceptions Even God himselfe had particular exceptions from his generall Lawes as the Cherubims over the Arke was an instance against the second Commandement the Israelites robbing the Aegyptians against the eight the Priests breaking the Sabboth Math. 12. 5. against the fourth and Phimiras killing Zimry against the sixth Numb 25. 8. And these as they are more taken with a joy so they taste a discontent more heavily In whom Choler like fire in stubble is soone kindled and soone out for they are stung with a Nettle and alayed with a Dock being like Gunpowder to which you no sooner give fire but they And lastly this of all others is the most divine and Christian-like revenge witnesse our Saviour Christ who by death overcame death as David cut off the head of Goliah with his owne sword and even then tryumphed over his enemies when most they seemed to tryumph over him Col. 2. 15. And the Martyrs who are said by the Holy Ghost to overcome the great Dragon that old Serpent called the Devill and Satan in that they loved not their lives unto the death Revel 12. 11. There conquering was by dying not by killing and can the back of charity now bare no loade are the sinewes of lovâ— growne so feeble And holy David who when he had Sâ—ul at his mercy in stead of cutting off his head as his servants perswaded him onely cut off the Lap of his Garment and after thought that too much also And at another time when the Lord had closed him into his hands finding him asleepe in the Fort in stead of taking away his life as Abishai counselled him hee tooke away his Speare and in stead of taking away his blood from his heart he takes a pot of water from his head That this kinde of revenge for a man to finde his enemy at an advantage and let him depart free is generous and noble beyond the capacity of an ordinary man you may heare Saul himselfe confesse 1 Sam. 24. 17. to 23. Againe when the King of Syria sent a mighty Host to take Elisha and the Lord had smote them all with blindnesse and shut them into Samaria what doth the Prophet Slay them no. Indeed the King of Israel would saine have had it so his fingers itcht to be doing but Elisha commanded bread and water to bee set before them that they might eate and drinke and goe to their Master 2 King 6. 22. So a Christian truely generous will omit no opportunity of doing good nor doe evill though hee have opportunity for to may and will not is the Christians lawde Which yet is not all for besides that it is the most generous noble valiant wise divine and Christian-like revenge to passe by and forgive injuries our Saviour Christ in whom is the fountaine of all wisedome and knowledge as all the sences are in the head Zach. 4. 12. alowes none for magnanimous but such as together with forgiving Blesse those that curse them and doe good to such as hurt them Math. 5. 44. which is true generosity indeed But how contrary is the opinion of the World to the judgement of God and the wisest of men concerning vallour for should the greatest and gravest Bishop in the Land Preach this our impatient Gallants would not beleeve but that it consists in a brave revenge and that an humble patience is an argument of basenesse and that every wrong or disgracefull word is quarrell just enough to shed blood and least there should want offences or they give place â—nto wroth as the Apostle adviseth Rom. 12. 19 they will strive for the way or contend for the wall even to the death which proves them to be as wise as a wall for they come short of the wisedome of Beasts Pliny tells of two Goates Mutianus being an eye-witnesse which meeting on a straight and narrow Bridge that the one could not passe by the other nor turne aside to returne back againe neither made his way by overturning the other but the one lay downe that the other might goe over him I pray God their too much turning to the right hand before man cause them not to bee set at Christs left hand with those Goates which are destined to everlasting fire But certainly if they amend not their course God shall condemne them for invading his office for vengeance is his and that they call courage he shall judge outrage Woe is me into what unhappy times are we falne and how hath the devill blinded and bewitcht our Gallants that the wretchedst and basest cowardise should ruffle it out in the garbe of valour while the truly valiant passe for and are reputed cowards And how great is the corruption of mans heart which is not ashamed of things shamefull and yet ashamed of things wherein they ought to glory Is this courage to kill one another for the wall as though either of their honours were of more worth then both their soules Yea suppose they overcome is not this power of theirs the greatest infirmity for whether they thus dye or kill they have committed murther if they kill they have murthered another if they die they have murthered themselves Surviving there is the plague of conscience dying there is the plague of torments if they both scape yet it is homeside that they meant to kill O that they would take notice of this and lay it to heart But what 's the reason of this their mistake what makes them judge Job a foole and count David a coward for their humble patience this is the difference there was the faith and patience of the Saints here is the infidelity and
hypocrisie of mirth they rejoyce in the face onely and not in the heart as the Apostle witnesseth 2 Cor. 5. 12. or as another hath it Where O God there wants thy grace Mirth is onely in the face Yea their owne consciences bare mee witnesse as that Spanish Judge well considered who when a murther was committed in a tumultuous crowde of people bared all their bosâ—mes and feeling upon their brestâ— discovered the guilty Author by the panting of his heart And Tully who makes it an argument of Roscius Amerinus Innocency that he killed not his Father because hee so secuâ—ely slept Yea as in prophane joy even in laughter the heart is sorrowfull so in godly sorrow even in weeping the heart is light and cheerefull The teares of those that pray are sweeter than the joyes of the Theater saith Saint Augustin For our cheeks may runne downe with teares and yet our mouthes sing forth prayses the face may be pale yet the heart may be quiet and cheerefull so Saint Paul as sorrowing and yet alwayes rejoycing 2 Cor. 6. 10. Neither can it be solid comfort except it hath his issue from a good conscience Indeed we therefore are not merry enough because we are not Christians enough Now if all our sufferings are thus counterpoysed and exceeded with blessings have we any cause to be angry and impatient What saith Job Shall we receive good at the hands of God and not evill Hee was content to eate the crust with the c 〈…〉 mme Indeed his wife like the wicked would onely have faire weather all peacâ— and plenty no touch of trouble but it is not so with the godly who have learnt better things Who will not suffer a few stripes from a Father by whom he receiveth so much good even all that he hath Diogenes would have no nay but Antisthenes must entertaine him his Scholler insomuch that Aptisthenes to have him gone was fore'r to cudgell him yet all would not doe he stirres not but takes the blâ—wes very patiently saying Vse mee how you will so I may be your Scholler and heare your dayly discourses I care not Much more may a Christian say unto God Let me in joy the sweet frâ—ition of thy presence speake thou peace unto my conscience and say unto my soule I am thy salvation and then afflict me how thou pleasest I am content yea very willing to beare it Yea if we well consider the commodity it brings wee shall rather wish for affliction than be displeased when it comes Col. 1. 24. For it even bringeth with it the company of God himselfe I will bee with you in tribulation saith God to the disconsolate soule Psal. 91. 15. When Sidrack Mishack and Abednego were cast into the siery fornace there was presently a fourth came to bear them company and that was God himselfe Dan. 3. 23 to 27. And his presence makes any condition comfortable were a man even in Hell it selfe yea as when S. Paul was wrapt up to the third heaven he was so ravished wiâ—h the joy therâ—of that he knâ—w not whether he had his body about him or not 2 Cor 12. 2. Whetâ—er in the body or out of the body I cannot tell God knoweth So Gods presence so ravisheth the soule that while a man suffers the greatest paine hee knowes not whether he be in paine or no. Yea God is not onâ—ly 〈◊〉 then to comfort them in all their tribulations 2 â—â—r 〈◊〉 〈◊〉 but in them for at the same â—ime when the Diâ—câ—plâ—â— were persecuted they are said to be filled with joy and with the Holy Ghost Acts 13. 52. And 〈◊〉 â—ur sufferings in Châ—ist doe abound so our consolation also aboundâ—th through Christ 2 Cor. 〈◊〉 5 And lasâ—ly b◠〈◊〉 comsort us according to the dayes we are affâ—ctâ—d â—nd according to the yeares we have seene evill Psâ—l 90 15. So that a Christian gaines more by his â—oâ—â—es 〈◊〉 crosses then the happyest worldling by â—ll 〈…〉 is 〈…〉 nities as it was said of Demostheâ—â—s thaâ—â—ee got more by holding his peace than oâ—â—er Lawyers did by their pleading And if so our sufferings require patience with thankfulnesse as it fared with Job Ob. But what ever others find thy sufferings are not thus counterpoysed and sweetned An. What 's the reason get but the light of grace to shine in thy heart thy prison shall be an heaven thy Keepers Angels thy Chaines thy glory and thy deliveranâ—e Salvation grow but heavenly minded and thou shalt be able to extract gaine out of losse peace out of trouble strength out of infi mity out of Teares joy out of sinne holinesse â—ut of persecution profit out of affliction comfort For godlinesse in every sicknesse is a Physitian in every contention an Advocate in every doubt a Schâ—oleman in all heavinesse a Preacher and a comforter unto whatsoever estate it comes making the whole life as it were a perpetuall hâ—lâ—lujaâ— Besides we looke for a Crowne of glory even that most excellent and eternall weight of glory to succeed this wreath of Thornes but if we are never tryed in the field never set foot to runne the race of patience how can wee looke for a Garland Ten repulses did the Israelites suffer before they could get out of Aegypt and twice ten more before they could get possession of the promised Land of Canaan And as many did David indure before he was invested in the promised Kingdome many lets came before the Temple was re-edified All men would come to Heaven but they doe not like the way they like well of Aâ—rahams bosome but not of Dâ—ves doore But God seeth it fit for us to taste of that Cup of which his Sonne dranke so deepe that we should feele a little what sinne is and what his love was that we may learne patience in adversity as well as thankâ—fulnesse in prosperity while one sâ—ale is not alwayes in depression nor the other lifted ever high while none is so miserable but hee shall heare of another that would change calamities with him CHAP. XXII That they are patient because patience brings a reward with it 6. BEcause patience in suffering brings a reward with it in reason a man would forgive his enemy even for his owne sake were there no other motive to perswade him for to let passe many things of no small moment as that if we forgive not we can doe no part of Gods worship that is pleasing to him for we cannot pray aright 1 Tim. 2. 8. Wee cannot communicate in the Sacrament but we make our selves guilty of Christs blood 1 Cor. 11. 27. Mat. 5 24. Wee cannot be good hearers of the Word James 1. 21. and that it maketh a man captive to Satan Ephes. 4. 26 27 and many the like If ye forgive men their trespasses saith our Saviour your heavenly Father will also forgive you but if you forgive not men their trespasses neither will your heavenly Father forgive you your trespasses Mat. 6. 14. 15. So he that will not
man thinketh to doe in contrariety is by God turned to be an helpe of hastning the end he hath appointed him Wee are governed by a power that wee cannot but obey our mindes are wrought against our mindes to alter us In briefe man is oft his owne Traytor and maddeth to undoe himselfe Wherefore take the Spirits and the Words direction Render good for evill and not like for like though it bee with an unwilling willingnesse as the Merch 〈◊〉 casteth his goods over-board and the Patient suffers his arme or legge to bee cut off and say with thy Saviour Neverthelesse not my will but thy will be done But yet more to induce thee hereunto consider in the last place That to avenge thy selfe is both to lose Gods protection and to incurre his condemnation Wee may be said to be out of his protection when we are out of our way which hee hath set us he hath promised to give his Angels charge over us to keepe us in all our wayes Psal. 91. 11. that is in the wayes of obedience or the wayes of his Commandements But this is one of the Devils wayes a way of sinne and disobedience and therefore hath no promise or assurance of protection wee may trust God we may not tempt him if we doe what sâ—conds soever wee get Christ will not be our second Where is no commandement there is no promise if wee want his word in vaine we looke for his ayde When wee have meanes to keepe our selves Gods omnipotency is for the present discharged If Eutichus had falne downe out of a saucy malipartnesse I doubt whether hee had beene restored by S. Paul Acts 20. 9. Weftes and strayes are properly due to the Lord of the soyle and you know what the Devill said to our Saviour Luke 4. 6. which in a restrained sence is true And therefore when one in Gods steed rebuked Satan touching a Virgin whom he possest at a Theater saying how durst thou be so bold as to enter into my house Satan answers because I found her in my house as Chrysostome delivers it I am sure Dinâ—h fell into foule hands when her Fathers house could not hold her and Sampson the like when he went to Daliâ—ah and Jonah when he went to Tarshish and the seduced Prophet when he went beyond his Commission set him by God and many the like who left the path of Gods protection where the Angels guard and watch to walke in the Devills by-way of sinne and disobedience The Chickens are safe under the wings of their mother and we under the providence of our Father so long as we hold the tenure of obedience wee are the Lords subjects and if we serve him he will preserve us neither need wee vex our selves with cares as if wee lived at our owne cost or trusted to our owne strength but when a man is falne to the state of an Out-Law or Rebell the Law dispenseth with them that kill him because the Prince hath excluded him from the benefit of his protection Now this being our case say there shall happen any thing amisse through thy taking revenge what mayest thou not expect to suffer and in thy suffering what comfort canst thou have Whereas if God bring us into crosses hee will bee with us in those crosses and at length bring us out of them more refined You may observe there is no such Coward none so valiâ—nt as the beleever without Gods warrant hee dares doe nothing with it my thing Nothing without it Those saith Basil to a great man that perswaded him to yeeld who are trained up in the Scriptures will rather dye in an holy quarrell than abate one syllable of divine truth When the Tormentors of Mar 〈…〉 s Arethusius which laid to his charge the pulling downe of an Idolatrous Temple offered him his pardon in case he would give so much as would build it up againe he refused it and being further urged to give but halfe hee still refused it at last being told that if hee would give but a little towards it they would release him he refused to give them so much as an halfe penny saying no not an halfe penny for it is as great wickednesse faid he to conferre one halfe penny in case of impiety as if a man should bestow the whole A good conscience being in the greatest torture will not give one halfe penny to bee released with hurt to his conscience hee scans not the weight of the thing but the authority of the Commander and such have no good consciences that dare gratefie Satan in committing the least sinne or neglect God in the smallest precept The conscionable Nazarite Numb 6. did not onely make scruple of guzâ—ing and quassing whole Flagons of Wine but of eating onely an huske or a kernell of the grape knowing the one was aswell forbidden as the other Will any man eate poyson because there is but a little of it A small Bullet may kill a man aswell as a great one Goliah was as much hurt by Davids little stone as Sampson by the weight of a whole house And Ely dyed aswell by falling backe in his Chaire as Jesabell by being throwne downe from an high window And what saith our Saviour to the unjust Steward hee that is faithfull in that which is least is faithfull also in much and he that is unjust in the least is unjust also in much Luke 16. 10. He that will corrupt his conscience for a pound what would hee doe for a thousand If Judas will sell his Master for thirty pence what would hee not have done for the Treasury Alas there are no sinnes small but comparitively these things speaking of Mint and Cummin ought yee to have done saith our Saviour and not have left the other undone Luke 11. 4â— Wherefore it is with a good and tender conscience as it is with the Apple of the Eye for as the least haire or dust grieves and offends that which the skin of the Eyelid could not once complâ—ine of so a good and tender conscience is disquieted not onely with Beames but Moats even such as the World accounts trifles it straines not onely at Cammels but Gnats also A sincere heart is like a neate spruce man that no sooner spies the least speck or spot on his garment but he gets it washt or scrapt off the common Christian like a nasty sloven which though hee be all foule and besmeared can indure it well enough yea it offends him that another should bee more neâ—te than himselfe But such men should consider that though they have large consciences that can swallow downe any thing yet the sincere and tender conscience is not so wide A strait shoâ—e cannot indure the least pibble stone which would hardly be felt in a wider neither will God allow those things in his Children which he permits in his enemies no man but will permit that in another mans Wife or Child which he would abhorre in his owne A box of
this world for temporall things so for the world to come in spirituall things Cantant pauperes lugent divites poore men sing and rich men cry Who is so melancholy as the rich worldling and who sings so merry a note as he that cannot change a groat so they that have store of grace mourne for want of it and they that indeed want it chante their abundance But the hopes of the wicked faile them when they are at highest whereas Gods children finde those comforts in extremity which they durst not expect As there is nothing more usuall then for a secure conscience to excuse when it is guilty so nothing more common then for an afflicted conscience to accuse when it is innocent and to lay an heavy burthen upon it selfe where the Lord giveth a plaine discharge but a bleeding wound is better then that which bleeds not Some men goe crying to Heaven some goe laughing and sleeping to Hell Some consciences aswell as men lie speechlesse before departure they spend their dayes in a dreame and goe from Earth to Hell as Jon as from Israel toward Tarsh sh fast a sleepe And the reason is they dreame their case is passing good like a man which dreamès in his sleepe that he is rich and honourable and it joyes him very much but awaking all is vanisht like smoake yea they hope undoubtedly to goe to Heaven as all that came out of Aegypt hoped to goe into Canaan and inherit the blessed promises when onely Caleb and Joshua did enter who provoked not the Lord. And the reason of this reason is whereas indeed they are Wolves the Devill and their owne credulity perswades them that they are Lambes The Philosopher tels us that those Creatures which have the greatest hearts as the Stag the Doe the Hare the Coney and the Mouse are the most fearefull and therefore it may be God refusing Lyons and Eagles the King of Beasts and Queene of Birds appointed the gentle Lambe the fearefull Dove for his sacrifices A broken and contrite heart O God thou wilt net despise Psal. 51. 17. And sure I am Christ calls to him onely weary and heavy laden sinners Matth. 11. 28. not such as feele no want of him Marke 2. 17. and will fill onely such with comfort as hunger and thirst after righteousnesse not such as are in their conceit righteous enough without him Luke 1. 53. Matth. 15. 24. And yet it is strange yea a wonder to see how many truly humbled sinners who have so tender consciences that they dare not yeeld to the least evill for the worlds goods and refuse no meanes of being made better turne every probation into reprobation every dejection into rejection and if they be cast downe they cry out they are cast away who may fitly be compared to Arteman in Plutarch who when ever he went abroad had his servants to carry a Canopy over his head least the Heavens should fall and crush him or to a certaine foolish melancholy Bird which as some tell stands alway but upon one legge least her owne weight should siâ—ke her into the Center of the Earth holding the other over her head least the Heavens should fall Yet he not offended I cannot thinke the worse of thee for good is that feare which hinders us from evill acts and makes us the more circumspect And God hath his end in it who would have the sinnes to die but the sinner to live Yea in some respect thou art the better to be thought of or at least the lesse to be feared for this thy feare for no man so truly loves as he that feares to offend as Salvianus glosses upon those wordes Blessed is the man that feareth alway And which is worth the observing this feare is a commendation often remembred in Holy Scripture as a speciall and Infallible marke of Gods Children as for example Job saith the Holy Ghost was a just man and one that feared God Job 1. 1. Simeon a just man and one that feared God Luke 2. 25. Cornelius a devout man and one that feared God Acts 10. 3. And so of Father Abraham a man who feared God Gen. 22. 12. Joseph a man who feared God Gen. 42. 18. The Midwives in Aegypt feared God Exod. 1. 17. so that evermore the fearing of God as being the beginning of wisedome is mentioned as the chiefe note which is as much as to say if the fearing of God once goe before working of righteousnesse will instantly follow after according to that of the wise man He that feareth the Lord will doe good And this for thy comfort when Mary Magdalen sorrowed and wept for her sinnes Luke 7. 50. Christ tels her Thy faith hath made thee whole intimating that this wesping this repenting faith is faith indeed And the like to the Woman with the bloudy issue who presuming but to touch the hem of his garment fell downe before him with feare and trembling Marke 5. 27. to 35. And that humble Canaanite Matth. 15. 22. to 29. And that importunate blinde man Luke 18. 38. to 43. as if this humble this praying faith were onely the saving faith Neither can thy estate be had for as Saint Ambrose told Monica weeping for her seduced Sonne Fieri non potest ut filius istarum lachrymarum pereat It cannot be that the Sonne of those teares should ever perish Wherefore lift up thy selfe thou timorous fainting heart and doe not suspect every spot for a plague token doe not die of a meere conceit for as the end of all motion is rest so the end of all thy troubles shall bee peace even where the dayes are perpetuall Sabbaths and the diet undisturbed feasts But as an empty vessell bung'd up close though you throw it into the midst of the Sea will receive no water so all pleas are in vaine to them that are deasened with their owne feares for as Mary would not be comforted with the sight and speech of Angels no not with the sight and speech of Jesus himselfe till hee made her know that he was Jesus so untill the holy spirit sprinkleth the conscience with the bloud of Christ and sheddeth his love into the heart nothing will doe No Creature can take off weath from the conscience but he that set it on Wherefore the God of peace give you the peace of God which passeth all understanding Yea O Lord speake thou Musicke to the wounded conscience Thunder to the seared that thy justice may reclaime the one thy merey releeve the other and thy favour comfort us all with peace and salvation in Jesus Christ. Section 8. But secondly if this will not satisfie call to thy remembrance the times past and how it hath beene with thee formerly as David did in thy very case Psal. 77. 2. to 12. And likewise Job Chap. 31. for as still waters represent any object in their bottome clearely so those that are troubled or agitated do it but dimly and imperâ—ectly But if ever thou hadst true
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
suffer him to curse for the Lord hath bidden him 2 Sam. 16. 11. Againe secondly if wee make this use of our sufferings what more pretious than the reproaches of an enemy for thereby we shall sooner and more plainly heare of our faults than by a friend although neither in a good manner nor to a good end Wee have great need quoth Diogenes of faithfull friends or sharpe enemies Every one hath use of a Monitor but friends in this kind are so rare that no wise man would willingly forgoe his enemâ— at any rate Wherefore saitâ— one he shall be no friend to me that is a friend to my faults and I am no friend to my selfe if I thinke him my enemy that tells me of them CHAP. XXI They are patient because their sufferings are counterpoysed and made sweet with more than answerable blessings 5. HE beareth the crosse patiently because it is counterpoysed and made sweet with more than answerable blessings Satan and the world may take many things from us as they did from Job viz. health wealth outward peace friends liberty credit c. but they can never take God from us who gives all and at the same time supplyes the want of these with comforts farre surpassing and transcending them And therefore in the midst of misery we say with Joh blessed be the name of the Lord. Quest. But with what comforts doth the Lord supply our losses Answer The assurance of the pardon of sinne alone is able to clear all stormes of the minde it teacheth misery as sicknesse poverty famine imprisonment infamy c. to laugh not by reason of some imaginary â—picycles but by naturall and palpable reasons Yea let death happen it matters not When a Malefactor hath sâ—ed out his pardon let the Assizes come when they will the sooner the better But to this is added the peace of conscience the marrow of all comforts otherwise called the peace of God which passeth all understanding and surpasseth all commending and never did man finde pleasure upon earth like the sweet testimony of an appeased conscience reconciled unto God clensed by the bloud of the Lambe and quieted by the presence of the Holy Ghost Yea hadst thou who most dotest upon the world but these comforts thou wouldest not change them for all that Satan once offered to our Saviour and is now accepted by many O good life saith an Ancient Father what a Joy art thou in time of distresse And another Sweet is the felicity of that man whose workes are just and whose desires are innocent though hee be in Phaleris Bull. For these are priviledges which make Paul happier in his chaine of Iron than Agrippa in his chaine of Gold and Peter more merry under stripes then Caiphas upon the Judgement-seat and Steven the like For though hee was under his persecutors for outward condition yet he was farre above them for inward consolation Neither had wealthy Cressus so much riches in his coffers as poore Job had in his conscience Yea how can he be miserable that hath Christ and all his merits made sure to him that hath his name written in Heaven yea that is already in Heaven for where our desires are there our selves are And the heavenly minded live not so much where they live as where they love that is to say in Christ surely his soule must bee brim full of brave thoughts that is able to refresh himselfe with this Meditation God is my Father the Church my Mother Christ the Judge my elder Brother and Advocate the Holy Ghost my Comforter the Angels mine attendance all the Creatures mine for use the stock of the Churches Prayers mine for benefit the world mine Inne Heaven my home God is alwayes with mee before mee within mee overseeing me I talke with him in Prayer he with me in his word c. Sure if these be the accustomed meales of a good soule it cannot chuse but keep naturall heat from decaying and make it happy But behold yet a greater priviledge These comforts doe not onely support and refresh us and so supply our losses in common calamities but even in the midst of â—ortures and torments which otherwise were intollerable The naturall mans stomack cannot of all enemies indure hunger yea a prison where hee must alwayes lie under hatches makes him all amort but worthy Hawkes could clap his hands for joy in the midst of the flames and another that I reade of say my good friends I now finde it true indeed he that leaveth all to follow Christ shall have in this world centuplum a hundred fold more I have it in that centuplum peace of conscience with me at parting And Anaxarchus being laid along in a Trough of stone and smitten with Iron sledges by the appointment of Nicocreon the Tyrant of Cyprus ceased not to cry out strike smite and beate it is not Anaxarchus but his vayle you martyr so And a childe in Josephus being all rent to death with biting snippers at the commandment of Antiochus could cry with a loud assured and undaunted voyce Tyrant thou losâ—st time loe I am still at mine ease what is that smarting paine where are those torments which whilome thou didst so threaten me withall my constancy more troubles thee than thy cruelty me And how many more of those Martyrs in Queene Maryes Raigne were even ravished before they could be permitted to dye so great and so passing all expressing is the peace and comfort of a good conscience Now as the Priâ—sts of Mercury when they eate their sigges and honey cryed out O how sweet is Truth so if the worst of a Beleevers life in this world be so sweet how sweet shall his life be in Heaven but I le hold you no longer in this A man that hath his sinnes pardoned is never compleatly miserable till conscience againe turnes his enemy whereas on the contrary take the most happy worldling that ever was if hee have not his sinnes pardoned he is compleatly wretched though he sees it not suppose him Emperour of the whole world as Adam when he was in Paradise and Lord of all what did it avayle him so long as hee had a tormenter within a selfe-condemning conscience which told him that God was his enemy and knew no other then that hell should be his everlasting portion certainly this like a dampe could not chuse but put out all the lights of his pleasure so that Paradise it selfe was not Paradise to him which is the case of all wicked men be they never so great never so seemingly happy True wicked men thinke the godly lesse merry and more miserable than themselves yea some that mirth and mischiefe are onely sworne brothers but this is a foundation lesse opinion For first no man is miserable because another so thinkes him Secondly Gods word teacheth and a good conscience findeth that no man can be so joyfull as the faithfull Indeed carnall men laugh more but that laughter is onely the