for him and shall we grumble or thinke much at it No in the greatest extremity of straights let us acknowledge it a favour and give him thankes and so much the rather for that it is more acceptable to God to give him thankes once in adversity then sixe hundred times in prosperity as a grave Divine well observes and indeed it is the summe of all Religion to be thankefull to God in the midst of miseries True it is hard for Jâ—b when the terrours of God fight against him and the Arrowes of the Almighty stick so fast in him that the venome thereof hath drunke up his spirit Joh 6. 2â—3 4. to thinke it a speciall favour and dignity but so it was being rightly considered It was hard for Josephs brethren to heare him speake roughly unto them take them for spies accuse them of theft and commit them to prison Gen. 42. 30. and thinke it is all out of love much more hard for Simeon to he cul'd out from the rest and committed to ward while his brethren are set at liberty Vâ—rse 24. and yet it was so yea he loved him best whom he seemed to favour least yet such is the infirmity of our nature that as weake eyes are dazled with that light which should comfort them so there is nothing more common with Gods Children then to bee afflicted with the causes of their joy and astonied with that which is intended for their confirmation Even Manoah conceives death in that vision of God wherein alone his life and happinesse did consist Judges 13. 22. And the Shepheards Luke 2. who were sore afraid when the Angell of the Lord came to bring them good tydings of great joy to all people viz. their Saviours Birth which was Christ the Lord. Vâ—rs 9 10. But what hath beene the answer of GOD alwayes to his children in such their extasies but this Feare not Gideon Judges 6. 23. Feare not Joseph Matth. 1. 20. Feare not Zachary Luke 1. 12 13. Feare not Abraham for I am thy shield and thine exceeding greaâ— reward Genesis 15. 1. Feâ—re not Paul for I am with thee and no man shall lay hands on thee to doe thee hurt c. Acts 18. 9 10. The wordes are often repeated as Pharaohs dreames were doubled for the surenesse Yea to the end that we should be fearlesse in all our sufferings so long as wee suffer not as evill doers 1 Peter 4. 15. Feare not as one well notes is the first word in th' Annuntiation of Christs conception and the first word in the first Annuntiation of his Birth and the fiâ—st word in the first Annuntiation of his Resurrection and almost the last words in his last exhortation a little before his death are Let not your hearts be troubled and be of good comfort strengthning his followers and sweetning his crâ—sse by divers forcible reasons Luke 21. Marke 13. And the words of dying men have ever beene most emphaticall most effectuall Nay more than all this if yet thou wilt not be comforted look but John 16. 20. and thou shalt have thy Saviour assure thee by a double bond his Word I say Oath Verily verily I say unto you that though for the present you doe feare and sorrow and weepe yet all shall bee turned into joy and that joy shâ—ll no man bee able to take from you Verse 22. And so much of the Patience of the Womans seed And so much of the Innocency of the Womans seed And so much of the Felicity of the Womans seed If you will see the Malice of the Serpents seed If you will see the Subtility of the Serpents seed If you will see the Misery of the Serpents seed Reade two late Treatises SINNE STIGMATIZ'D and THE CURE OF PREJUDICE FINIS Three Prayers for a Family if at any time they shall be thought too long read onely the English letter and passe by the Roman or you may continue any one part which goes betweene Jer. 10. 25. Power out thy sury upon them that know thee not and upon the Familyes that call not on thy name Psal. 145. 18. Rom. 10. 12. The Lord is nigh and rich unto all that call upon him in truth Isay 65. 24. Before thâ—y call I will answer and whiles they are yet speaking I will hâ—â—re Jer. 33. 3. Call unto me and I will answer thee and shew thee great and mighty things which thou knowest not 1 John 5. 14. If we aske any thing according to his will he heareth us John 16. 23. Mat. 21. 22. Whatsoever ye shall aske the Father in my name beleeuing he will give it you Psalm 55. 17. Evening and Morning and at Noone will I pray A Prayer for the Morning O Lord prepare our hearts to pray O Most glorious Lord God and in Jesus Christ our most mercisull and loving Father in whom we live and moâ—e and have our being in the multitude of thy mercies wee desire so approach unto thée from whom all good things doe procéede who knowest our necessities before we aske and our ignorance in asking It is true O Lord if wee should consider onely our owne unworthinesse and how we have heretofore abused 〈◊〉 goodnesse and long suffering towards us 〈…〉 ht rather despaire with Iudas and like Adam run from thée then dare to approach thy glorious presence For we confesse O Lord to the shame and confusion of our owne â—ares that as we brought a world of sinne into the World with us and deserved to dye so soone as we began to live so ever since that thou hast spared â—s we have done nothing but add 〈◊〉 unto sinne as thou hast added mercy to mercy For we have beene no lesse rebellious unto thée then thou hast beene beneficiall unto us We doe dayly and hourely breake all thy commandements adding unto that our originall corruption which we were conceived and â—orne 〈◊〉 all manner of acâ—uall transgressions by sinnes of Omissiâ—n sinnes of Commission sinnes of Ignorance sinnes of Knowledge sinnes against conscience yea sinnes of Presumption and Wilfulnesse and that in thought word and 〈◊〉 We have sinned against thy Law and against thy Gospell against thy merâ—ies and against thy judgements against the many warnings and the abundance of meanes afforded by thee to reclaime us against the spirit of grace continually knocking at the doores of our hearts with infinite checks and holy motions Our eares have beene alwayes open to the Tempter shut unto thée we have abused our eyes to wantâ—nnesse our mouthes to filthinesse and our féet have beene swift to all evill slow to ought that is good And as we have committed one sinne on the neck of another so we have multiplyed and many times repeated them by falling often into the same wickednesse whereby our sinnes are become for number as the sands of the Sea and as the Stars of Heaven Thus as our first Parents left us a large stock of sinne so we have improved the same beyond measure O that we could have
from the stone to the hand which threw it and from the effect to the cause What saith Joseph to his envious brethren that sold him into Aegypt ye sent not me hither but God Gen. 45. 8. And Job being robbed by the Sabeans they being set on by Satan doth not say the Devill tooke away or the Sabeans tooke away but the Lord hath taken away Job 1. 21. And David speaking of his sonne Absaloms treason I was dumbe and said nothing why because it was thy doing Psalm 39. 9. And what thinke you was the reason our Saviour Christ held his peace and answered nothing as the Text saith but suffered his enemies The Chiefe Priest Scribes and Pharisees and Pilate to revile him and crucifie him but to approve the equity and justice of God the Author thereof for although it were blasphemy to say hee was a sinner yet taking upon him the sinnes of the whole World he knew those sinnes had deserved as much and therefore he is silent Matth. 26. 62 63. It is true other reasons are given as that hee answered nothing because it was now his time to suffer not to doe his worke was now to be crucified and not to be dignified or as another hee spake not a word to Herod because Herod had taken away his voice in beheading John Baptist but this without doubt was the maine reason Even in like manner it is with the truely gracious they being wronged doe not suffer rage to transport them as it doth beasts to set upon the stone or weapon that hath hurt them like little Children who if they fall will have the ground beaten their false griefe is satisfied with fained revenge But they looke higher even to God that occasioned it Or if they be angry they turne their malice from the person which punisheth them to the sinne by which and for which he came to have leave and power to punish them and to themselves for committing such sins The cause of their suffering doth more vex them than the things which they suffer and they grieve more for the displeasure of God than for the strips of his displeasure It is not the punishment but the cause of it makes them sorrowfull And indeed to speake home to every mans conscience why are we patient or impatient it is worth the noting when sinne lyes light then reproaches and contempt lye heavy whereas if we truely feele the weight of sinne all indignities will be as nothing Or thirdly in case they doe returne an answer it is after the manner of Epictetus who would not deny the sinnes his enemy taxed him with but reproves his ignorance rather in that being unacquainted with the infinity of his crimes he layes only two or three to his charge whereas indeed he was guilty of a Million or according to Philip of Macedon his example who would not punish Nicanor although he openly spake evill of him saying when he heard thereof I suppose Nicanor is a good man it were better to search whether the fault be in us or no so no sooner shall an holy mans enemy accuse him of hypocrisie pride passion covetousnesse c. but he will goe to God and accuse himselfe and complaine I am so indeed yea with Paul I am the chiefe of all sinners I am more vile than his tearmes can make me and I much marvell my punishment is no greater than to heare a few ill and bitter words And indeed one would thinke whatsoever is not paine nor sufferance or admit it be paine and sufferance so long as it is not a curse but a crosse may well be borne without grumbling What said that Gentleman in Athens to his friends when Ashuerus came and tooke away halfe his Plate as he was at dinner with them they admiring that he was not a whit moved thereat I thank God quoth hee that his Highnesse hath left me any thing Yea suppose we lose all we have our goods are furthest off us and if but in these we smart we must confesse to find favour Or admit they hurt our bodyes or kill us which they may soone doe if God but give leave for our life even the best of us is but like a bubble which Boyes blow up in the ayre and presently againe blow into meere ayre Caesar goes an Emperour to the Senate is brought a Corps home againe What ever I say befals us this would be our meditation he that afflicted me for a time could have hold me longer he that touched me in part could have stricken mee in whole he that layd this upon my body hath power to lay a greater Rod both upon my body and soule without doing me the least wrong That all crosses and curses temporall spirituall and eternall even from the paines of the damned to the very Itch as Moses sets downe Deut. 28. 27. are deserved and come not upon us against equity equity I say in respect of God not in respect of men they come from a just Author though from an unjust instrument And that Sinne is the ground of all our griefes the source of all our sufferings wickednesse the roote of our wretchednesse that we are disciplind is from our defects is a truth undenyable appeares plainely for first God affirmes it Deut. 28. Isay 57. 17. Hosea 13. 9. Jer. 30. 15. 4 18. Secondly his servants confirme it 1 Chron. 21. 17. Isay 64. 5. Dan. 9. 7 8. c. Lam. 1. 5. 8. 3. 39. c. Ezra 9. 13. Luke 23. 41. Thirdly good reason makes for it sinfull men smite not their dogs much lesse their children without a cause and shall we think the just God will smite without just cause his Judgements saith a Father are sometimes secret alwayes just No misery had ever afflicted us if sinne had not first infected us What 's the reason we all dye it could not be in justice if wee had not all sinned and so of all other evills even sicknesse originally proceeds from sinne and all weaknesse from wickednesse one man languisheth of a Consumption another labours of a Feaver a third is rackt with the Gowt a fourth swolne with the Dropsie a fift hath his soule let out with a sword every one hath a severall way to bring him to the common end death but sinne is the universall disease Death passed upon all for all have sinned Rom. 5. 12. James 3. 2. Yea as we brought a world of sinne into the world with us so since â—ach man hath broken every one of Gods ten Lawes ten thousand times and ten thousand wayes which is farre from a privative holinesse in reforming that which is evill and a positive holinesse in performing that which is good Ephes. 4. 22 23. and every sinne helpes for as originall sinne is the originall cause of death so actuall sinnes hasten it But to conclude in generall that sinne is the cause we suffer is not sufficient for commonly no judgement comes from God but some particular provocation of man
â—are and maketh us know our selves My wants saith one kill my wantonnesse my poverty checks my pride my being slighted quels my ambition and vaine glory and as for sicknesse it cuts the throate of vices many saith Saint Austin have beene wickedly well that have beene inocently and piously sicke Yea I may call it the summe of Divinity as Pliny cals it the summe of Philosophy for what distressed or sick man was ever lascivious covetous or ambitious Hee envies no man admires no man flatters no man dissembles with no man despiseth no man c. That with Governours or Friends can by no meanes effect touching our amendment a little sicknesse or trouble from enemies will as Saint Chrysostome observes Yea how many will confesse that one affliction hath done more good upon them than many Sermons that they have learned more good in one dayes or weekes misery than many yeares prosperity could teach them untouched estates and touched consciences seldome dwell together and it is usuall for them that know no sorrowes to know no God repentance seldome meets a man in jollity but in affliction the heart is made pliable and ready for all good impressions True if gentlenesse would serve we should not smart for God like a good Surgion first strokes the Arme before he opens the veyne hee sends for us by his Ambassadors of the ministery yet we come not Let him fire our field as Absalom did by Joab we come presently Or perhaps he afflicts another to fright us as great mens Children are corrected by seeing others whipt or as Apollonius would tame Lyons by beating dogges before them for as God preacheth to us no lesse in his Judgements than his Word so when he strikes â—ffendors he would warne the standers by and a wise man sees himselfe falne or beaten in his neighbour Yea generous and ingenuous spirits desire to be taught abide not to be forced It is for Tyrants to compell for Asses to be compelled saith Erasmus A good naturd Horse saith Seneca will be governed even by the shadow of the wande whereas a resty Jade will not bâ— ordered by the spurre But if his word will not râ—le us as many till God come with a strong hand will hould their corruptions as fast as Pharaoh the Israelites his Rodde shall or if his Rodde will not yet serve his sword shall bee drencht in our gall and hathed in our blood Deut. 32. 41 42. Or if we scape for a time yet our preservation from one judgement is but our reservation to seaven more Levit. 26. Yea he will send a succession of crosses seaven more and seaven more and seaven to that to the conversion of his owne and the confusion of his enemies Vers. 14. to 39. When singing will not still the Child the Rod must Hard knots must have hard wedges strong asfections strong afflictious great corruptions great calamities to cure them So that God through thy stubbornnesse is forced to let lose Satan and wicked men upon thee least thou shouldest sleepe in security till thou didst sleepe in death eternalâ—y even for thy good And Affliction is but the shepheards dogge as Chrysostome speakes to fetch us into Christs Folde perhaps by Barking onely and then wee are more sâ—ard than hurt perhaps in his mouth and then the poore sheep thinks he will surely worry it but he is taught to fetch onely and therefore gripes not but onely carries and delivers it to his ma 〈…〉 er When Children have done a fault Mothers use to fright them with Bull-beggers the Childe thinks surely they will have him but the mother hath a double pollicie viz. to make them hate the fault and love them the better for they runne to the Lappe to hide them and then will she make her owne conditions and so the very end which God aimes at in setting those Adders upon thee is that thou shouldst turn thine Eyes inward that thou mayst see for what thou sufferest prie narrowly into thine owne forepast actions which if thou dost an hundred to one thou wilt finde sinne it may be this very sinne the cause of thy present affliction and untill thou dost siâ—t and try thine owne heart for this Achan and finde out which is thy Isaac thy beloved sinne looke for no release but rather that thy sorrowes should be multiplyed as God threatned Eve Wherefore lyest thou on thy face said God to Joshua Israel hath sinned up search diligently c. Josh. 7. 10. 11. What evill hast thou done said the Marriners to the distressed Prophet that this evill is come upon us Let every such Jonas reflect upon himselfe and say What evill have I done what sinne have I committed or admitted or what good have I omitted or intermitted be it but one single sinne whether spirituall pride or rayling upon honest men in a handsome Language or the like and having found out the cause greive for it turne from it One flaw in a Diamond takes away the lustre and the price one man in Law may keepe possession one Puddle if we wallow in it will deâ—ile us one peice of Ward land makes the Heire lyable to the King one sinne keepes possession for Satan as well as twenty one poyson-full Hearbe amongst many good ones may put death in the pot and so take away the goodnesse from the rest as if there were none in it wholsome Besides how were the Angels in heaven punished for one fault Achan for one saâ—reledge Mirriam for one slander Moses for one unbeleefe Anaâ—â—as for one lye Ely for his Indulgence onely David for his love to Bathsheâ—a onely c. Wherefore looke to it for if we spare but one Agag it may cost us a Kingdome and such a Kingdome as is farre beter than the Kingdome of Saul 1 Pet. 1. 4. Neither say of thy sinne as once Lot of Zoar is it not a little one for though men may yet God will not winke at small faults especially in his owne A little prick being neglected may fester to a gangreene As what is a mountaine of Earth but an accumulation of many little dusts or what is a flood but a concurrence of many little drops a small leake will sinke the Vessell unstopt whereas a great one will not doe it if well kalked The weakest Instrument be it but a Bodkin can peirce the flesh and take away the life unarmed whereas Armour of proose will even beate off Bullets Besides whereas our greatest goodnesse merits not the lâ—ast glory our least wickednesse deserves great paine The wages of sinne small or great is death Rom. 6. 23. bad worke sad wages Wherefore lâ—t his correction bring forth conversion cleanse your hands yee sinners and purge your hearts yee double minded Jam. 4. 8. Not your hands onely with Pilate but your hearts with David yea and your eyes too with Mary Magdalen if it be possible though dry sorrow may bee as good as wet whose eyes were a Laver and haire a Towell to wash and wipe
people of God then to enjoy the pleasures of sin An easie impâ—rtunity will perswade Orpah to returne from a Mother in law to a Mother in nature from a roylesome journey to rest from strangers to her kindred from a hopelesse condition to likelyhoods of contentment A little intreaty will serve to move nature to be good to it selfe but to persist in actions of goodnesse though tyranny torment death and hell stood in our way this is that conquest which shall be crowned with glory Nature is like Glasse bright but brittle The resolved Christian like Gold which if we rub it or beat it or melt it it will endure the teste the touch the hammer and still shine more orient For Vertues like the Stars shine brightest in the night and fairest in the frost of Affliction But this is not all for affliction will try and make knowne the truth and measure of each grace in particular A temptation is like a question that examines what is in a man As Balaam was tryed and examined whether hee feared God or loved 〈◊〉 world most when Balack told him am not I able indeed to promote thee to honour And Joseph no lesse when in the armes of his tempting Mistresse but the one basely yeelds and is casheered for an hypocrite the other comes off with an holy scorne and God seales him châ—ste with a probatus est 2. Againe secondly Affliction is a notâ—ble meanes to try whether wee have faith or not The house built upon the sand carries as good a shew as the house built on the Rock and in a clear sun-shine day glisters as gallantly but the windes and tempests when they are up will quickly shew the differenâ—â— Nothing is more easie then to trust God when our Barnes and Coffers are full And to say give us our daily bread when wee have it in our Cubbards But when we have nothing when wee know not how nor whence to get any thing then to depend upon an invisible bounty this is a true and noble act of faith Thirdly what our wisedome and humillity is Plato being demanded how hee knew a wise man answered When being rebuked hee would not bee angry and being praised hee would not be proud Our disposition is never well knowne untill it be crossed nor did Proteus ever change shapes till hee was straigtned and held fast Magistracy and misery will soone shew what manner of men we be either will declare us better or worse then wee seemed Indeed Prosperity saith one best discovers vice but Adversity doth best discover Vertue but he that is not good in both estates would not be excellent in either hee who cannot beare honour with moderation cannot beare contempt with patience whereas a true Moses can be a moderate favourite at Court and a well â—mtented sheepherd in the field can turne and apply himselfe to any condition and therewith be content as S. Paul was Phil. 4. 11. 5. Fifthly what patience we have The Sea when it is calme weather is as still and quiet as any river but let the windes once arise and you shall soone see a diâ—ference then appeares nothing but raging and foaming out myre and dirt And that we are indeed which we are in temptation for can we not abide a drawing plastor to draine away corrupt bloud and humours much lâ—sse can we finde case in cutting â—ff joynts and members and pulling out eyes which Repentance must doe 6. Sixthly a man is made knowne whether hee be feeble or strong by the provocation of an enemy even calme tempers when they have been stirred have bewrayed impetuousnesse of passion And indeed how shall a man shew his strength unlesse some burthen be laid upon his backe Now hee thaâ— overcommeth his owne anger saith Chilo overcommeth a strong enemy but he that is overcome by it is a whiteliver saith Hermes for wrath proceedeth from feeblenesse of courage and lacke of discretion As may appeare in that Women are sooner angry then men the sicke sooner then the healthy and Old men sooner then Young Againe it s nothing to endure a small tryall or affliction every Cock-boat can swim in a River every Sculler sayle in a Calme every man can hold up his head in ordinary Gusts but when a blacke storme arises a tenth wave flowes deep calls unto deep Nature yeelds Spirit faints Heart fayles Whereas grace is never quite out of heart yea is confident when hopes are adjourned and expectation is delayed 7. Again seaventhly how excellently was Jobs sincerity made known by Sathans malice when he brought sorth those Angelicall words What shall we receive good at the hand of God and not receive evill Joâ— 2. 10. When he stood like a Centre unmoved while the circumference of his estate was drawne above beneath about him when in prosperity he could say if my mouth hath kist my hand and in adversity the Lord giveth and the Lord taketh blessed be the name of the Lord. Hee was not so like the wicked as they are like dogs that follow the meat not the man 8. Againe eighthly God suffers us to suffer much more especially to try our perseverance which is a grace so good and acceptable that without it there is nothing good nor acceptable The Spaniell which sawneth when he is beaten will never forsake his Master and Trees well rooted will beare all stormes The three Children walked up and downe in the fiery flames praysing God And a Blade well tryed deserves a treble price How did the Church of Pergamus approve her selfe Yea how was she approved of God which hath the sword with two edges when she held out in her workes even where Sathan dwelt and kept his Throne I know thy workes saith God and that thou keepest my Name and hast not denyed my faith even in those dayes when Antipas my faithfull Martyr was slaine among you where Satan dwelleth yea where his Throne is and where some maintaine the Doctrine of Balaam and the Nicholaitans and teach that men ought to eate things sacrificed to Idols and to commit fornication c. Revel 2. 13 14. But how can I lay downe my life for Christ when I cannot for his sake quietly disgest a few reproachfull speeches he will scarce bare blowes for him that will not quietly put up and disgest ill words Finally Affliction and Persecution is both a whetstone and a touch-stone to each particular grace It humbleth the spirits of the repentant tryeth the faith and patience of the sincere Christian but hardneth the hearts of the ungodly for wicked men grow worse after afflictions as water growes more cold after an heat yea like some Beasts they grow mad with baiting if crosses or losses rush in upon them they fall to the language of Jobs wife Curse God and dye or to that of the King of Israels Messenger Why should I serve God any longer 2 King 6. 33. CHAP. X. That it prevents greater evills of Sinne and Punishment to come 7. SEventhly
have Well then art thou vexed persecuted and afflicted by some cruell and malitious Saul and is it grievous to thee for the present Why that which hath beene heard to suffer is sweet to remember at last our Songs shall bee louder then our Cryes CHAP. XV. How it increaseth their spirituall wisedome 12 OUr sufferings make us teachable and increase in us spirituall wisedome He delivereth the poore in his affliction and openeth their eare in trouble Job 36. 15. And again He openeth the eares of men even by their corrections Job 33. 16. We are best instructed when we are most afflicted Pauls blindnesse tooke away his blindnesse and made him see more into the way of life then could all his learning at the feet of Gamaliel And what saith Naaman upon the cleansing of his Leprosie Now I know there is no God in all the earth but in Israel O happy Syrian that was at once cured of his Leprosie and his misprision of God The Prodigall sonne regarded not his Fathers admonition so long as he enjoyed prosperity when we smart not we beleeve not and God is not feared till felt but that which makes the body smart makes the soule wise It is good for me saith David that I have beene afflicted that I may learne thy Statutes We grow wise by evills whereas prosperity besottsus Even to lose is some wayes profitable it makes a man wary Yea S. Basil calls want and pennury the inventer of all Arts. And S. Austin the mistris of all Philosophy The best wisedome is dearest bought Algerius the Martyr could say out of experience he found more light in the dungeon then without in all the world The Scottish King prisoner in Mortimers hoale learnt more of Christ then in his pallace he could all his life Luther could not understand some Psalmes till he was in affliction the Christs crosse is no letter yet it taught him more learning then all the letters in the row Yea what will not affliction teach us when even the savagest Beasts are made quiet and docible with abating their food and rest or by adding of stripes That Breefe-braynd fellow in Scaliger had his eare boared with thunder when nothing else would doe it Yea saith Molineus Bonifacias his silly reasons for the Popes supremacy did well enough being propounded with a sword in the hand Even as the Clay with water and the Iron with fire are made plyable and apt to receive impression from the workeman even so when wee are soaked in the flouds of sorrow and softned in the fire of affliction we are aptest to receive the impression of Gods Law into our hearts when hee speakes unto us by his Ministers If the Lord breaks us in peaces with the Plow of his Justice then let the Seedsmen his Ministers sow the seed of his Word we shall receive it through the furroâ—â—es of our eares into the ground of our hearts and grow up in wisedome and saving knowledge Or when the bard heart is grownd to powder betweene the upper and the nâ—ther milstone of the two Tables it will see and imbrace that counsell which before it slighted We heare and reade much of the corruption of our natures odiousnesse of our sinnes necessity of a Saviour sweetnes of Gods love in Christ c. but wee never fully apprehend these things or taste how good the Lord is till some sharpe affliction comes A man knowes not where his house is ill covered till winter Crosses are like pinching frosts that will search us wee learne to know our selves by that we suffer Yea Affliction so brings downe our stomacks that we can see even matter of thankefulnes where our former pride found matter of complayning And that which formerly had no more taste then the white of an egge viz. the glad tydings of the Gospell is now such a spectacle of unspeakable mercy as ravisheth our soules with admiration Many a good word is even spilt upon us till God sets it on with his Rod Naomy will not looke home-ward nor wee heaven-ward till the Almighty have dealt very bitterly with us Zippora falls presently to circumcising her sonne when shee sees her husbands life lyes upon it Were it not for temptations we should be concealed from our selves like t 〈…〉 〈…〉 nchanted Asse in Lucian which returned to his proper shape againe when he saw himselfe in a looking-glasse So long as we prosper like those wives in Jeremy Chap. 44. 17 18. we judge of things by their events and raise our confidence according to the successe we have and so blesse our selves without being blest of God like the Theefe that applauded himselfe for mercyfull because he had never kild any and yet rather then lose a Ring he would cut off the travellers finger but strong affections will give credit to weake reasons O how blinde and partiall are wee before affliction hath humbled us even so stupid that Narsisus like we are inamoured of our owne shaddowes bragging we discharge 4 good conscience when indeed we discharge it quite away and this righteousnesse in opinion is almost the onely cause of all unrighteousnesse Before want came poverty was more contemptible then dishonesty but now it is disgracefull to none except fooles and knaves Then we could censure things indifferent and passe by haynous crimes now wee are able to distinguish them and so judge righteous judgement Before trouble came we were either ungrounded in the principles of Religion or unconscionâ—ble in the practise and by vertue of our mother wit could poste and passe sinne from our selves unto some other as Adam laid the fault upon Eve his wife she upon the Serpent and the Serpent upon God Or excuse or extenuate it which saith Fabius is to dubble it As for Originall corruption that never troubled us which now we bewayle as the mother and nurse of all the rest thinking it worthy our sighes yea of our teares and not without need it being the great wheele in the Clock that sets all the wheeles a moving while it seemes to move slowest Though not one of a hundred taketh it sufficiently to heart as not seeing the evill of it But never did any truly and orderly repent that began not here esteeming it the most foule and hatefull of all as David Psal. 51. 5. and Paul crying out of it as the most secret deceitfull powerfull evill Rom. 7. 23 24. And indeed if wee clearly saw the foulenes and deceitfulnes of it wee would not suffer our eyes to sleepe nor our eye-lids to slumber untill a happy change had wrought these hearts of ours which by nature are no better then so many styes of uncleane devills to be habitations for the God of Jacob. Apt wee were to measure our owne good by anothers want of it and to scoffe at others infirmities but now other mens sinnes shall rather be the subject of our griefe then of our discourse Before feare of the law shame of men and such like base ends bare the
of all Phil. 1. 23 24. Yet he is content to live yea hee lives patiently though hee dyes joyfully In his wisedome hee could chuse the gaine of death but in his obedience he refuseth not the service of life and it is to be feared that God will refuse that soule which leaves the body before himselfe calls for it as Seneca speaks like a Divine Now what are we to learne from this double lesson but a twofold instruction Is a calling a good warrant and can it not want danger to goe unsent is death to the godly no other then the Brazen Serpent to the Israelites which was so farre from hurting them that contrarily it healed them And wouldst thou not feare death for to labour not to dye is labour in vaine and Kings in this are Subjects First looke through death at glory as let but the unfolded heavens give way to Stevens eyes to behold Christ in the glory of his Father how willing is he to ascend by that stony passage Acts 7. 56. 59. Secondly feare to commit the least sinne which is forbidden by so great a God and suffered for by so loving a Saviour Now God hath so farre forth forbidden revenge that he hath forbiddâ—n all kinde of hatred and malice for the Law in every Commandement is spirituall and bindes the heart aswell as the â—and and to thy power thou hast slaine him whom thou batest he is alive and yet thou hast kil'd him saith S. Augustine and therefore these two hatred and inurther are coupled together as yoake-fellowes in that long Teame of the fleshes beastly workes which draw men to perdition Rom. 1. 29. Gal. 5. 21. and wherein doe they differ but as the Father and the Sanne or as Devill and evill onely in a letter Yea saith Christ in the places before coated Love your enemies doe well to them that hate you overcome evill with good c. Luke 6. 27. Rom. 12. 21. Be so farre from snatching Gods weapon out of his hand that you rather master unkindnesse with kindnesse And as this is Gods word so hearing what the word speakes is an eare-marke of Christs sheepe as witnesseth the chiefe sheepheard John 8. Hee that is of God beareth Gods word and he is of an uncircumcised eare and one of the Devils Goates that wants this marke for he heareth it not because he is not of God Vers. 47. Wherefore lay it to heart lose not the priviledge of Gods protection by an unwarrantable righting of thy selfe Doe not like the Foole that leapt into the water for feare of being drowned in the Boat But above all feares feare him which after he hath kil'd hath power to cast into hell Luke 1 2. 5. compare the present with the future the action with the reward thinke thou seest beyond pleasing thy appetite and doing thine owne will sinne against God beyond that death beyond death judgement beyond judgement bell beyond that no limits of time or torments but all easelesse and endlesse Thou cryest God me mercifull to me but be thou also mercifull to thy selfe Feare God feare sinne and feare nothing for sinne is the sting of all troubles pull out the sting and deride the malice of the Serpent Yea have but Gods warrant for what thou goest about and then let death happen it shall not happen amisse for the assurance of Gods call and protection when a mans actions are warranted by the Word will even take away the very feare of death for death as a Father well notes hath nothing terrible but what our life hath made so He that hath lived well is seldome unwilling to dye life or death is alike welcome unto him for hee knowes whiles hee is here God will protect him and when hee goes hence God will receive him I have so behaved my selfe saith Saint Ambrose to the Nobles of Millaine that I am not ashamed to live neither having so good a Lord am I affraid to dye And old Hilarion these seaventy yeares and upwards thou hast served the Lord therefore now goe forth my soule with joy c. Whereas he that hath lived wickedly had rather lose any thing even his soule than his life whereby hee tels us though his tongue expresse it not that hee expects a worse estate hereafter How oft doth guiltinesse make one avoid what another would wish in this case Yea death was much facilitated by the vertues of a well-led life even in the Heathen Phocion being condemned to dye and the eâ—ocutioner refusing to doe his office unlesse he had twelve Drachmes paid him in hand Phocion borrowed it of a friend and gave it him ne mor a fieret morti Againe Cato was so resolute that he told Caesar hee feared his pardon more than the paine he threatned him with And Aristippus as I take it though I may be mistaken told the Saylers that wondred why he was not as well as they afraid in a storme that the oddes was much for they feared the torments due to a wicked life and he expected the reward of a good one It s a sollid and sweet reason being rightly applyed Vice drawes death with a horrid looke with a whippe and stames and terrors but so doth not vertue Whence it was that death was ugly and fearefull unto Cicero wished for and desired of Cato and indifferent to Socrates Objection But a violent and painefull death is by farre more terrible and intollerable then a Naturall Answer Seldome have the Martyrs found it so but often the contrary which made them kisse the wheele that must kill them and thinke the stayres of the scaffold of their Martyrdome but so many degrees of their ascent to glory Besides Elias his fiery Chariot or they which stoned Steven tooke no more from them than an ordinary sicknesse did from Lazarus and let death any way crumble the Body to dust the Resurrection shall restore it whole againe Indeed if wee live and God by some lingring sicknesse shall in mercy stay till we make us ready we shall doe well but if we dye as the Martyrs did halfe burnt and halfe blowne up we shall doe better And thus much to prove that the godly indure reproaches and persecutions patiently because God hath commanded them so to doe CHAP. XXX That they are patient in suffering of wrongs for Gods glory 3. THe Children of God are patient in suffering wrongs for Gods glory left Philosophy should seeme more operative in her Disciples than Divinity in hers lest nature and insidelity should boast it selfe against Christianity It is a saying of Senâ—â—a He that is not able to set light by a sottish injury is no Disciple of Phylosophy And the examples before rehearsed shew that Socrates Plato Aristippus Aristotle Diogenes Epictetus Philip of Macedon Dion of Alexandria Agathocles Antigonus and Caesar were indued with rare and admirable patience whereunto I will adde foure other examples Philip of Macedon asking the Embassadours of Athens how he might most pleasure them received this
limited with the condition of Faith and the fruit thereof unfained Repentance and each of them are so tyed and entayled that none can lay claime to them but true beleevers which repent and turne from all their sinnes to serve him in holinesse without which no man shall see the Lord Hebrews 12. 14. Isay 59. 20. But I want these qualifications without which how can I expect supportation in my sufferings or an happy deliverance out of them however it fares with beleevers whom Christ hath undertaken for yea I have such a wicked heart and my sinnes are so many and great that these comforts nothing concerne me for they that plow iniquity and sowe wickednesse shall reape the same Job 4. 8. Answer So our failings be not wilfull though they be many and great yet they cannot hinder our interest in the promises of â—od Admit thou art a great sinner what then art thou a greater sinner then Matthew or Zache 〈…〉 who were sinfull Publicans and got their livings by 〈…〉 ling and polling oppression and extortion then Mary Magdalen a common strumpet possest of many Devils then Paul a bloudy persecutor of Christ and his Church then the Theefe upon the Crosse who had spent his whole life to the last houre in ab 〈…〉 inable wickednesse then Manasses that outragious sinner and most wicked wretch that ever was an Idâ—later a malitious Persecutor of the truth a desiler of Gods holy Temple a sacrificer of his owne children unto Idols that is Devils a notable witch and wicked â—orcerâ—r a bloody murtherer of exceeding many the deare Saints and true Prophets of the Lord and on who did not runne headlong alone into all hellish impiety but led the people also out of the way to doe more wickedly then did the Heathen whom the Lord cast out and destroyed I am sure thou wilt not say thou art more wicked then he was and yet this Manasses this wretch more like a Devil incarnate then a Saint of God repented him of his sinnes from the bottome of his heart was received I cannot speake it without ravishing wonder of Gods bottomlesse and never â—â—fficiently admired mercy was received I say to grace and obtained the pardon of all his horrible sinnes and most abominable wickednesse and are not these and many the liâ—e 〈◊〉 written for our learning and recorded by the Holy Ghost to the end that we may gather unto our selves assurance of the same pardon for the same sinnes upon the same repentance and beleeving Are thy sinnes great his mercies are infinite hadst thou committed all the sinnes that ever were committed yet in comparison of Gods mercy they are lesse then a moâ—t in the Sun to all the world or a drop of water to the whole Ocean for the Sea though great yet may be measured but Gods mercy cannot be circumscribed and he both can and will as easily forgive us the debt of ten thousand millions of pounds as one penny and assoone pardon the sinnes of a wicked Manasses as of a righteous Abraham if we come unto him by unfaigned repentance and earnestly desire and implore his grace and mercy Rom. 5. 20. The Tenure of our salvation is not by a covenant of workes but by a covenant of grace founded not on our worthinesse but on the free mercy and good pleasure of God and therfore the Prophet well annexeth blessednesse to the remission of sinnes Blessed is he whose transgression is forgiven Psal. 32. 1. Yea the more miserable wretched and sinfull we are the more fit objects we are whereupon he may exercise and shew the infinite riches of his bounty mercy vertue and all-sufficiency And this our spirituall Physitian can aswell and as easily cure desperate diseases even the remedilesse Consumption the dead Apoplex and the filthy Leprosie of the soule as the smallest malady or least faintnesse Yea he can aswell raise the dead as cure the sicke and aswell of Stones as of Jewes make Abrahams children Did he not without the Sunne at the Creation cause light to shine forth and without raine at the same time make the earth fruitfull Why then should you give your selfe over where your Physitian doth not Besides what sinne is there whereof we can despaire of the remission when we heare our Saviour pray for the forgivenes of his murtherers and blasphemers And indeed despaire is a sinne which never knew Jesus It was a sweet saying of one at his death When mine iniquity is greater then thy mercy O God then will I feare and dispaire but that can never be considering our sinnes be the sinnes of men his mercy the mercy of an infinite God Yea his mercies are so great that among the thirteene properties of God mentioned Exod. 34. almost all of them appertaine to his mercy whereas one onely concernes his might and onely two his justice Againe shall it ever enter into our hearts to thinke that God gives us rules to keepe and yet breake them himselfe Now his rule is this Though thy brother sinne against thee seaven times in a day and seaven times in a day turne againe to thee saying it repenteth me thou shalt forgive him The Sonne angers his Father he doth not straight dis-inherit him but Gods love to his people exceeds a Fathers love to his sonne Matth. 7. 11. and a Mothers too Isay 49. 15. I heare many menaces and threats for sinnes but I read as many promises of mercy and all they indefinite excluding none whose impenitency and infidelity excludeth not themselves every sinne deserves damnation but no sinne shall condemne but the lying and continuing in it Wherefore if our clamorous conscience like some sharpe fang'd officer arrest us at Gods suit let us put in bayle two subsidy vertues Faith and Repentance and so stand the tryall the Law is on our side the Law of grace is with us and this Law is his that is our Advocate and he is our Advocate that is our Judge and he is our Judge that is our Saviour even the head of our selves â—esus Christ. For the first of these doe but repâ—â—t and God will pardon thee be thy sinnes never so mâ—â—y and innumerable for multitude nevâ—r so hâ—ynous for quality and mâ—gnitudâ— I say 55. 7. Ezekiell 18. 33. 11. Yea sinnes 〈◊〉 Repentance are so remitted as if they had never beene committed I have put away thy tâ—ansgressions as a cloud and thy sinnes as a mist. 〈◊〉 44. 22. and what by câ—rrupâ—ion hath beene donâ— by repent mee is 〈◊〉 â—s the former examples and many other witnesse Come and let us reason together saith the Lord though your sinnes he as scâ—rlâ—t they shall be as white as snow Isaiah 1. 18. yea whiteâ— for the Prophet David laying open his bloud-guiltinesse and his originall impâ—â—ity useth these words Puâ—ge me with Hâ—sâ—â—p and I shall he cleane wash me and I shâ—ll be whiter then Snow Psal. 51. 7. And in reason did he come to call sinners to repentance and
so improved that stock of grace which wee have recâ—ived from thee But whereas thou gavest us as large a portion we suddenly lost it We were created indeed by thee after thine owne Image in righteousnesse and holinesse and in knowledge of the truth But alas now our understandings are so darkened and dulled our judgements so blinded our wills so perverted our affections so corrupted our reason so â—xiled our thoughts so surprised our desires so entrapped and all the faculties and functions of our Soules so disordered that wee are not sufficient of our selves to thinke much lesse to speake least of all to doo ought that is good And yet usually like Bladders we are not more empty of grace than we are blowne up with pride whereby with Laodicea wee not once see our owne spirituall misery and nakednesse But thinke we are rich and good enâ—ugh as wanting nothing when as scarce any sparke of grace yet appeares in us Yea so farre have we be 〈…〉 from loving and serving thee that wee have hatâ—d those that doe it and that for their so doing And so farre have wee beene from performing that vow which wee mâ—de to Christ in our Baptisme when we tooke his presâ—e money to be his souldiers and serve him in the fâ—â—ld of this world against his and our enemies that wee have renounced our vow made to him and fled from his standard yea sought for Satan and the Woâ—ld seeking to win all wee could from Christ by rempting to sinne and by persecuting such as were better than our selves so that all our recompence of thy love unto us hath beene to doe that which thou hatest and to hate those whom thou lovest Yeâ— we cannot deny but wee have persecuted thee with Paul denyed thee with Peter be 〈…〉 ayed thee with Judas and crucified thee with those cruell Jewes Now Lord it being thus with us how can wee expect that thâ—n shouldâ—st heare our prayers and grant our â—â—quâ—sts yea how can wee looke for other at thinâ— hands then great and gâ—iâ—vous yea then double damnation as most justly wee have deserved Yet most mercifull Father being that thou hast given thy Sonne and thy Sonne hiâ—selfe for the ransome of so many as shall truâ—ly 〈◊〉 〈◊〉 unfainedly beleeve in him who hâ—th 〈◊〉 〈◊〉 sakes fulfilled all righteousnesse 〈◊〉 〈◊〉 on the Crosse and there made full satis 〈…〉 on fâ—r the sins of all thine Elect and sâ—â—ing thou haâ—â—â—ppoynted Prayer as one speciall meanes for the obtaining of thy grace unto which thou hast annexed this comfortable promise that where two or thrée bee gathered together in thy name thou wilt be in the â—idst of them and grant their requests and since our Redéemer hath assured us that whatsoever we shall aske thee in his name thou wilt give it us And likewise knowing that mercy pleaseth thee and that the sole perfection of a Christian is the imputation of Christs righteousnesse and the not imputation of his owne unrighteousnesse We are emboldened to sue unto thee our God for grace that we may be able to repent and beléeve Wherefore for thy promise sake for thy Sonnes sake and for thy great names sake we beféech thee send downe thine holy Spirit into our soules regenerate our hearts câ—ange and purifie our natures subdue our reason rectifie our â—udgements strengthen our wils renew our affections put a stop to our madding aâ—d â—â—raâ—ing fancies beate downe in us whatsoever stâ—nds in opposition to the Sâ—epter of â—esus Christ and enable us in some measure both to withst 〈…〉 that which to evill and performe that which is good and pleasing in thy sight Yea â—ive us repentance never to bee repented of and possesse ouâ— soules with sucâ— a dreadfull awe of thy 〈◊〉 that we may feare as well to commit small sinnes aâ— great ones considering that the least sinne is moâ—â—all without our repentance and thy mercy as well feare to sinne in secret as openly since there is nothing hid from thee as well condemne our selves for evill thoughts as evill déedes considering that the Law is spirituall binding the heart no lesse then the haâ—ds as well abstaine from the occasions of sinne as sinne it selfe and consider that it is not enough to abstaine from eâ—ill unlesse wée hate it also and doe the contrary good And because every day which does not abate of our reckoning will increase it and that by procrastinating we shall but heape unto our selves wrath against the day of wrath Good Lord suffer us not we beseech thee to deferre our repentance lest the custome of evill makes it altogether unalterable in us or lest we dye before we begin to live or lest thou â—esusest to heare us another day calling upon thee for mercy because we refuse to heare thee now calling to us for repentance Wherefore if we be not yet converted let this be the happy houre of our conversion that as our bodies are risen by thy power and providence from sleepe so our soules may daily bee raised from the sleepe of sinne and the darkenesse of this world that so we may enjoy that everlasting light which thou hast prepared for thinâ— and purchased with the bloud of thy deare Son our Saviour Jesus Christ. Give unto us we beseech thee a true lively and justifying faith whereby we may lay hold upon those gracious promises which thou hast made unto us in him and wherewith we may vanquish all our spirituall adversaries Seale up unto us the assurance of our salvation by the testimony of thy blessed Spirit Give to us thy servants that wisedome which descendeth from above that we may be wise unto our eternall salvation so shall our hearts instead of a Commentary helpe us to understand the Scriptures and our lives be an Exposition of the inward man Give us grace to account all things in this world even as drosse and dung that we may win Christ Jesus and Heaven and happinesse by meanes of him Give us single hearts and spirits without guile that wee may love goodnesse for it selfe and more seeke the power of godlinesse then the shew of it and love the godly for thy sake and because they are godly Grant that in the whole course of our lives we may doe unto all others as we would that they should doe unto us considering that whether we doe good or evill unto any one of thy members thou takest it as done unto thy selfe Discover unto us all our owne sinnes that wee may not be so forward tâ—â—â—nsure others as we have beene heretofore Give us patience to beare thy Fatherly chastisements which through thy grace sanctifying them to us become both Medicines to cure us and Antidotes to preserve us from the sicknesse of sinne considering that all the afflictions of this life are not worthy those joyes which shall be revealed unto us Finally good Father we beséech thée inable us so to walke in thy feare that in mirth we be not vaine in knowledge we be not proud
unto us and increase in us all spirituall graces inlighten our mindes with the knowledge of thy truth and inflame our hearts with the love of whatsoever is good that we may esteeme it our meate and drinke to doe thy blessed will Give us religious thoughts godly desires zealous affections holy endeavours assured perswasionâ— of â—aith stedfast waiting through hope constancy in suffering through patience and hearty rejoycing from love regenerate our mindes purify our natures turne all our joys into the joy of the Holy Ghost and all our peace into the peace of conscience and all our feares into the feare of sinne that we may love righteousnesse with as great good will as ever we loved wickednesse and goe before others in thankefulnesse towards thee as farre as thou goest in mercy towards us before them Give us victory in temptation patience in sicknesse contentment in poverty joy in distresse hope in troubles confidence in the houre of death give us alwayes to thinke and meditate of the houre of death the day of judgement the joyes of Heaven and the paines of Hell together with the ransome which thy Sonne paid to redeeme us from the one and to purchase for us the other so shall neither thy benefits nor thy chastisements nor thy word returne ineffectuall but accomplish that for which they were sent untill we be wholly renewed to the Image of thy Sonne And now O Lord séeing the time approacheth which thou hast appointed for rest and because we can neither wake nor sléepe without thee who hast made the day and night and rulest both therefore into thy hands we commend our soules and bodies beséeching thee to watch over us this night and preserve us from all our spirituall and bodily enemies from theeves fire and from all other dangers These things we humbly beg at thy fatherly hands and whatsoever else thou knowest in thy divine wisedome to be needfull and necessary for our soules or bodies or estates or names or friends or the whoâ—â— Church better thâ—n we our selves can either aske or thinke and that for thy names sake for thy promise sake for thy mercies sake for thy Sonnes sake who suffered for sinne and sinned not and whose righteousnesse pleadeth for our unrighteousnesse in him it is that we come unto thee in him we call upon thee who is our Redeemer our Preserver and our Saviour so whom with thee and thy blessed Spirit be ascribed as is most duâ— all honour glory praise power might maiesty dominion and hearty thankes-giving the rest of this night following and for evermore Amen A Prayer to be used at any time O Almighty Eternall most Glorious and onely wise God giver to them which want comforter of them which suffer and forgiver of them that repent whom truly to know is everlasting life We thy poore creatures acknowledge and confesse unto thee who knowest the secrets and desires of all hearts that of our selves we are not worthy to lift up our eyes to Heaven much lesse to present our selves before thy Majesty with the least confidence that thou shouldest heare our prayers or accept of our services but rather that thou shouldest take these our confessions and accordingly condemne us to the lowest place in Hell for our continually abusing thy mercy and those many meanes of grace which in thy long-suffering thou hast afforded for our reclayming We are the cursed séed of rebellious Parents we were conceived in sinne and borne the Children of wrath And whereas thou mightest have executed thy fierce displeasure upon us so soone as thou gavest us béeing and so prevented our further dishonouring thee we have instead of humbling our selves before thee our God and â—â—â—king reconciliation with thy Majesty none nothing from our infancy but added sinne unto sinne in breaking every one of thine holy Lawes which thou hast given us as rules and directions to walke by and to kéepe us from sinning Yea there is not one of thy righteous precepts which we have not broken more times and wayes then we can expresse so far have we béen from a privative holinesse in reforming that which is evill and a positive holinesse in performing that which is good which thou mayest justly require of us being we had once ability so to doe if we had not wilfully lost it for thou diddest forme us righteous and holy had not we deformed our selves whereas now like Satan we can doe nothing else but sinne and make others sinne too who would not so sinne but for us for we have an Army of uncleane desires that perpetually fight against our soules whereby we are continually tempted drawne away and enticed through our owne concupiscence Yea thou knowest that the heart of man is deceitfull above all things and that the imaginations thereof are onely and continually evill O the infinitely intricate windings and turnings of the darke Labyrinths of mans heart who findes not in himselfe an indisposition of minde to all good and an inclination to all evill And according to this our inclination hath béene our practice we have yéelded our hearts as cages to entertaine all manner of uncleane spirits when on the contrary we have refused to yéeld them as temples for thine holy Spirit to dwell in We have used all our wisedome to commit the foolishnesse of sinne our whole conversation hath béene to serve Satan and fulfill the lusts of the flesh We even sucke in iniquity like water and draw on sinne as it were with cart-ropes Neither is there any part power function or faculty either of our soules or bodies which is not become a ready instrument to dishonour thee for as our heart is a root of all corruption a seed-plot of all sinne so our eyes are eyes of vanity our eares eares of folly our mouthes mouthes of deceit our hands hands of iniquity and every part doth dishonour thee which yet would be glorified of thee The understanding which was given us to learne vertue is apt now to apprehend nothing but sinne the will which was given us to affect righteousnesse is apt now to love nothing but wickednesse the memory which was given us to remember good things is apt now to keepe nothing but evill things for sinne like a spreading leaprosie is so growne over us that from the crowne of our heads to the soale of our feet there is nothing whole therein but wounds and swellings and soares full of corruption Yea our soules and bodies are even a very sinke of sinne for like the common shoare we have not refused to welcome any the most loathsome pollutions that either the world our owne corruption or the Devill at any time hath offered unto us Or admit we are exempt from some evils wee may thanke thee and not our selves for it for we are ready without thy restrayning grace to run out into all manner of enormities whatsoever we are swift to all evill but to all good immoveable when we doe evill we doe it chearefully and quickly and easily
but if we doe any good we doe it faintly and rawly and slackly When did we talke without vanity when did we give without hypocrisie when did we bargaine without deceit when did we reprove without anger or envy when did wee heare without wearisomnesse when did we pray without â—â—diousnesse such is our corruption as if we were made to sinne in deed in word or in thought O the pride passion lust envy ignorance awkwardnes hypocrisie infidelity vaine thoughts unprofitableness and the like which cleaves to our very best actions and how full of infirmity are our primest performances for we have not done any one action legally justifyable all our dayes neither can ought we doe abide the examination of â—hy strict justice untill it be covered with thy Sonnes righteousnesse and the corruption thereof washed away in his most pretious bloud Yea if thou shouldest behold these our prayers as they be in themselves without having respect unto us in Christ Jesus they would appeare no better in thy sight then a menstruous cloth Yet miserable wretches as we are we like our owne condition so well that we are not willing to goe out of our selves unto thee who wouldest new make us according to the Image of thy Sonne for by long custome wee have so turned delight into necessity that we can as willingly leave to live as leave our lusts yea we loâ—e our sinnes so well and so much above our soules that except thou change our hearts we shall chuse to goe to Hell rather then part with them Thou hast used all manner of meanes to reclaime us but nothing will serve neither the menaces and terrours of thy Law nor the precepts and swéet promises of thy Gospellâ— can doe it We are neither softned with benefits nor broken with punishments thy severity will not terrify us nor thy kindnesse mollify us No shouldest thou send an Angel from the dead to warne us all perswasions would bee in vaine since we heare Moses and the Prophets Christ and his Apostles daily and are never the better True O Lord there is a maine reason of it which we cannot now helpe for naturally we have eyes and sée not eares and heare not hearts and understand not Yea we are quite dead in sinne untill thou doest boare our eares soften our hearts and breake in upon our consciences by the irresistible power of thy Spirit and by going along with thy Word shalt quicken our soules and regenerate the whole man anew In the meane time we are reâ—dy to receive all and returne nothing but sinne and disobedience wherein we more then abound for we have done more against theâ— this wéeke then we have done for thee ever since we were borne And whereas the least of thy mercies is greater thâ—n all the â—urteâ—â—es of men we are not so thankefull to thee for them all as we are to a friend for some one good turne Neither doe we alone lay the fault upon our inability or want of â—upply from thee but upon our owne peâ—vâ—rsnesse and want of endeavour and putting forth that strength and ability which thou hast given us for how long hast thou O most gratious God stood at the doores of our hearts and how often hast thou knockt when we have refused to open and let thee in And if at any time we have beene over-ruled by the good motions of thy holy Spirit yet have we still returned with the Dog to our vomit and with the Sow refused the cleare streames of thy Commandements to wallow in the myre of our filthy sinnes whereby wee have justly deserved that thou shouldest have called us to an account in the dead of our sléepe and have judged us to eternall destruction and never have suffered us againe to have seene the light of the Sun the remembrance of which together with our other rebellions when we rightly consider them makes us even spéechlesse like him in the Gospell as neither expecting mercy nor daring to aske it Howbeit when we call to minde thy manifold mercies shewed to Manasses Paul Mary Magdalen the Theefe and the Prodigall Sonne with many others who were no lesse vile then we and who notwithstanding found thee more ready to heare then they were to aske and to give above what they durst presume to beggâ— wee stay our selves and receive some incouragement from the application of the merits of Christ Jesus which thou hast promised shall be a sufficient satisfaction for all our sinnes and the rather for that thou â—allest all that are weary and heavy laden with the burthen of their sinnes unto thee with promise that thou wilt ease them and hast promised that though our sinnes be as red as scarlet thou wilt make them white as snow and that thou wilt not the death of a sinner but that he turne from his wickednesse and live and that at what time soever a sinner doth repent him of his sinnes from the bottome of his heart thou wilt blot out all his wickednesse out of thy remembrance And least we should yet be discouraged thou who diddest no lesse accept the will of David then the act of Solomon hast further promised that if there be but first a willing minde thou wilt accept of us according to that which we have and not according to that which we have not But forasmuch O Lord as thou knowest that it is not in man to turne his owne heart unlesse thou dost first give him grace to convert for thou O Lord must worke in us both the will and the deed and being that it is as easie with thee to make us righteous and holy as to bid â—s be such O our God give us ability and willingnesse to doe what thou commandest and then command what thou wilt and thou shalt finde us ready to doe thy blessed will Wherefore give to us and increase in us all Christian graces that we may know and beleeve and repent and amend and persevere in well doing Create in us O Lord a new heart and renew a right spirit within us take away from us our greedy desire of committing sinne and enable us by the powerfull assistance of thy grace more willingly to obey thee in every of thy Commandements then ever we have the contrary Yea let thy Spirit beare such rule in every one of our hearts that neither Satan that forraine enemy and roring Lyon which seeketh to devoure us may invade us nor our own concupiscence that hâ—mebred traytor may by conspiring with the world worke the ruine and overthrow of our poore soules but that all our wils which have beene altogether rebellious our hearts which have beene the receptacles of uncleane spirits and our affections which are altogether carnall may be wholly framed according to thy holy and heavenly will And that we may the better know how to avoyde the evill and doe the good let thy Word as a light discover unto us all the â—â—eights and snares of our spirituall adversaries yea make it
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