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
precious oyntment may not have the least fly in it nor a delicate Garden the least weed though the Wildernesse bee overgrowne with them I know the blind World so blames the Religious and their Religion also for this nicenesse that they thinke them hypocrites for it but this was Jobs comfort in the aspersion of hypocrisie my witnesse is in heaven and my record on high And as touching others that are offended their answer is take thou O God who needest not our sinne to further thy worke of grace the charge of thy Glory give us grace to take charge of thy Precepts For sure we are that what is absolutely evill can by no circumstance be made good poyson may be quallified and become medecinall there is use to bee made of an enemy sicknesse may turne to our better health and death it selfe to the faithfull is but a doore to life but sinne be it never so small can never be made good Thus you have seen their feare but looke also upon their courage for they more feare the least sin than the greatest torment All the feare of Satan and his instruments ariseth from the want of the due feare of God but the more a man feares God the lesse he feares every thing else Feare God honour the King 1 Pet. 2. 14 1â—7 Hee that feares God doth but honour the King hee need not feare him Rom. 13. 3. the Law hath not power to smite the vertuous True many have an opinion not wise that Pieâ—y and Religion abates fortitude and makes vallour Feminine but it is a foundation-lesse conceit The true beleever feares nothing but the displeasure of the highâ—st and runs away from nothing but sin Indeed he is not like our hot-spurs that will sight in no cause but a bad that feare where they should not feare and feare not where they should feare that feare the blasts of mens breath and not the fire of Gods wrath that feare more to have the World call them Cowards for refusing then God to judge them rebels for undertaking that tremble at the thought of a Prison and yet not feare Hell fire That can governe Townes and Cities and let a silly woman over-rule them at home it may bee a servant or a Child as Themistocles Sunne did in Gâ—eece What I will said hee my Mother will have done and what my Mother will have my Father doeth That will undertake a long journey by Sea in a wherry as the desperate Marriner hoyseth saile in a storme and sayes none of his Ancestors were drowned That will rush fearelesly into infected houses and say the Plague never seaseth on valiant blood it kils none but cowards That langushing of some sicknesse will strive to drinke it away and so make hast to dispatch both Body and Soule at once that will runne on high battlements gallop downe steep hils ride-over narrow Bridges walke on weake Ice and never thinke what if I fall but what if I passe over and fall not No he is not thus fearelesse for this is presumption and desperate madnesse not that courage and fortitude which ariseth from faith and the true feare of God but from blindnesse and invincible ignorance of their owne estate as what thinke you would any man put his life to a venter if he knew that when hee dyed he should presently drop into hell I thinke not But let the beleeving Christian who knowes hee hath a place reserved for him in Heaven have a warrant from Gods Word you cannot name the service or danger that he will stick at Nor can he lightly faile of successe It is observed that Trajan was never vanquished because he never undertooke warre without just cause In fine as he is most fearefull to offend so hee is most couragious in a good cause as abundance of examples witnesse whereof I 'le but instance two for the time would be too short to tell of Abraham and Moses and Caleb and David and Gideon and Barack and Sampson and Jâ—phâ—ha and many others of whom the Holy Ghost gives this generall testimony that by faith of weake they were made strong waxed valiant in Battell turned to slight the Armies of the Aliants subdued Kingdomes stopt the mouthes of Lyons quenched the violence of the fire c. Heb. 11. 22. to 35. Nor will I pitch upon Joshua whom neither Caesar nor Pompey nor Alexander the Great nor William the Conquerour nor any other ever came neare either for valour or victories but even Jonathan before and the Martyrs after Christ shall make it good As what thinke you of Jonathan whom neither steepnesse of Rocks nor multitude of enemies could discourage or disswade from so unlikely an assault Is it possible if the dâ—â—ine power of faith did not adde spirit and courage making men more than men that two should dare to thinke of encountring so many thousands and yet behold Jonathan and his Armour-bearer put to flight and terrified the hearts of all the Philistims being thirty thousand Charrets sixe thousand Hose-men and Foot-men like the sand of the Sea shore 1 Sam. 14. 15. O divine power of faith that in all attempts and difficulties makes us more than men and regardes no more Armies of adversaries than sworntes of flyes A naturall man in a project so unlikely would have had many thoughts of discouragement and strong reasons to disswade him but his faith dissolves impediments as the Sunne doth dewes yea he contemnes all feares over-lookes all impossibilities breakes through all difficulties with a resolute courage and flyes over all carnall objections with celestiall wings because the strength of his God was the ground of his strength in God But secondly to shew that their courage is no lesse passive then active looke upon that Noble Army of Martyrs mentioned in Ecclesiasticall History who went as willingly and cheerefully to the stake as our Gallants to a Play and leapt into their beds of flames as if they had beeue beds of Downes yea even weake women and young striplings when with one dash of a pen they might have beene released If any shall yet doubt which of the two the Religious oâ— Prophane are most valiant and couragious let them looke upon the demeanor of the twelve spyes Numbers the 13. and 14. Chapters and observe the difference between the two faithfull and true hearted and the other ten then will they conclude that Piety and Religion doth not make men Cowards or if it doe that as there is no feast to the Churles so there is no fight to the Cowards True they are not soone nor easily provoked but all the better the longer the cold fitt in an Ague the stronger the hot fitt I know men of the Sword will be loth to allow of this Doctrine but truth is truth aswell when it is not acknowledged as when it is and experience tolls us that he who feares not to doe evill is alwayes afraid to suffer evill Yea the Word of God is expresse that none can be truly
valorous but such as are truly religious The wicked fly when none persueth but the righteous are as bold as a Lyon Prov. 28. 1. The reason wheroof is If they live they know by whom they stand if they dye they know for whose sake they fall But what speake I of their not fearing death when they shall not feare even the day of Judgement 1 John 4. 17. Hast not thou O Saviour bidden us when the Elements shall bee dissolved and the Heavens shall bee flaming about our eares to lift up our heads with joy because our redemption draweth nigh Luke 21. 25. to 29. Wherefore saith the valiant beleever come death come fire come whirlewind they are worthy to bee welcome that shall carry us to immortality Let Pagans and Infidels feare death saith Saint Cyprian who never feared God in their life but let Christians goe as travellers unto their native home as Children unto their loving Father willingly joyfully Let such feare to dye as have no hope to live a better life well may the brute beasts feare death whose end of life is the conclusion of their beeing well may the Epicure tremble at it who with his life looketh to lose his felicity well may ignorant and unrepentant sinners quake at it whose death begins their damnation well may all those make much of this life who are not sure of a better because they are conscious to themselves that this dying life will but bring them to a living death they have all sowne in sin and what can they looke to reape but misery and vanity sin was their traffique and griefe will be their gaine detestable was their life and damnable will be their decease But it is otherwise with the godly they may bee killed but cannot be hurt for even death that fiend is to them a friend like the Red Sea to the Israelites which put them over to the Land of Promise while it drowned their enemies It is to the faithfull as the Angels were to Lot who snatcht him out of Sodome while the rest were consumed with fire and brimstone Every beleever is Christs betrothed Spouse and death is but a messenger to bring her home to her husband and what chaste or loving Spouse will not earnestly desire the presence of her Bridegroome as Saint Austin speakes Yea the day of death to them is the day of their Coronation and what Princely heire does not long for the day of his instalment and rejoyce when it comes Certainly it was the sweetest voyce that ever the Theefe heard in this life when Christ said unto him this day shalt thou be with me in Paradise Luke 23. 43. In a word as death to the wicked puts an end to their short joyes and begins their everlasting sorrowes so to the Elect it is the end of all sorrow and the beginning of their everlasting joyes The end of their sorrow for whereas complaint of evils past sence of present and feare of future have shared our lives amongst them death is 1. A Supersedius for all diseases the Resurrection knowes no imperfection 2. It is a writ of ease to free us from labour and servitude like Moses that delivered Gods people out of bondage and from brick-making in Aegypt 3. Whereas our ingresse into the world our progresse in it our egresse out of it is nothing but sorrow for we are borne crying live grumbling and die sigthing death is a medicine which drives away all these for we shall rise triumphing 4. It shall revive our reputations and cleere our names from all Ignominie and reproach yea the more contemptible here the more glorious hereafter Now a very duellist will goe into the field to seeke death and finde honour 5. Death to the godly is as a Gaole delivery to let the Soule out of the Prison of the body and set it free 6. Death frees us from Sinne an Inmate that spite of our teeth will Roust with us so long as life affords it house-roome for what is it to the faithfull but the funerall of their vices and the resurrection of their vertues And thus we see that death to the Saints is not a penalty but a remedy that it acquits us of all our bonds as sicknesse labour sorrow disgrace imprisonment and that which is worse than all sin that it is not so much the death of nature as of corruption and calamity But this is not half the good it doth us for it delivers us up and let us into such Joyes as eye hath not seene nor eare heard neither hath entred into the heart of man to conceive 1 Cor. 2. 9. Yea a man may as well with a coale paint out the Sunne in all his splendor as with his pen or tongue expresse or with his heart were it as deepe as the Sea conceive the fulnesse of those joyes and sweetnesse of those pleasures which the Saints shall enjoy at Gods right hand for evermore Psal. 16. 11. In thy presence is the fulnesse of joy and at thy right hand are pleasures for evermore For quality they are pleasures for quantity fulnesse for dignity at Gods right hand for eternity for evermore and millions of yeares multiplyed by millions make not up a minute to this eternity Our dissolution is nothing else but aeterni natalis the birth-day of eternity as Seneca calls it more truly than he was aware for when we are borne we are mortall but when we are dead we are immortall yea even their mortall wounds make the sufferers immortall and presently transport us from the contemplation of felitity unto the fruition Whereas if the corne of our bodies be not cast into the earth by death we can have none of this increase which is the reason first that we celebrate the memory of the Saints not upon their birth-dayes but upon their death-dayes to shew how the day of our death is better than the day of our birth And secondly that many Holy men have wisht for death as Jeremy Job Paul c. As who can either marvaile or blame the desire of advantage for the weary traveller to long for rest the prisoner for liberty the banished for home it is so naturall that the contrary disposition were monstrous And indeed it is our ignorance and infidelity at least our impreparation that makes death seeme other than advantage And looke to it for he hardly mournes for the sâ—â—nes of the time who longes not to be freed from the time of sinne he but little loves his Saviour who is not willing to goe unto him and is too fond of himselfe that would not goe out of himselfe to God True he that beleeveth will not make haste Isay 28. 16. that is he will not goe out by a back doore seeke redresse by unlawfull meanes for though here he hath his paine and in Heaven hee lookes for his payment yet hee will not make more haste than good speed Though he desires to be dissolved and to be with Christ which is best
but one â—ye Appius Claudius Timelon and Homer were quite blind So was Mulâ—asses King of Tunis and John King of Bohemia But for the lâ—sse of that one Sense they were recompenced in the rest they had most excellent memâ—ries rare inventions and admirable other parts Or suppose he send sicknesse the worst Feaver can come does not more burne up our blood than our lust And together with sweating out the Surfets of natâ—â—e at the poares of the body we weepe out the sinfull corruption of our nature at the poares of the Conscience Yea the Author to the Hebrewes saith of Christ himselfe that though he were the Son yet as he was man Hee learned obedience by the things which heâ— suffered Heb. 5. 8. As in humane proceedings Ill manners beget good Lawes So in Divine the wicked by their evill tongues beget good and holy lives in the godly Whence Plutarch adviseth us so circumspâ—ctly to demeane our selves as if our enemies did alwayes behold us Nothing sooner brings us to the knowâ—edge and amendment of our faults than the scoffes of an enemy which made Philip of Macedon acknowledge himselfe much beholding to his enemies the Athenians for speaking evill of him for saith hee they haâ—e made mee an honest man to prove them lyars Even baâ—â—en Leah when she was despised became fâ—uitfull So that we may thanke our enemies or must thank God for our enemies Our soules shall shine the brighter one day for such rubbing the cold winde cleanses the good graine the hot fire refines the pure gold Yea put case we be gold they will but try us If Iron they will scowâ—r away our rust I say not that a wicked heart will be bettered by affliction for in the same fire that gold is made bright and pure drosse is burnt and consumed and under the same flaile that the graine is purged and preserved the huskes are broken and deminished Neither are the Lees therefore confounded with the Wine because they are pressed and trâ—dden under the same presse or planke but I speake of affliction sanctified and of the godly Yet let not the wickedâ—st man bee discouraged for as when Christ called the blind man the Disciples said be of good comfort Hee calleth thee so may I say to thee that art burthened with any kind of affliction be of good comfort Christ calleth thee saying Come unto me by repâ—ntance and amendment of life and I will ease thee of thy sinnes and sorrowes here and hereafter onely as the blind man threw away his garment and followed Christ so doe thou answer him I will forsake my sinâ—es aâ—d follow thee For if God like a prudent Prince makes offers and famos of warre it is but to mend the conditions of peace But farewell I am for the already resolved to whom I say if the needle of affliction bee drawne through us by reason of wicked mens malice it is but to conveigh with it the thred of amendment and their worst to the godly serves but as the Thorne to the brest of the Nightingale the which if shee chance to sleep causeth her to warble with a renewed cheerfulnesse For as blowes make balsâ— to mount and lashes make tops to goe which of themselves would fall so with their malice we are spurred up to duty and made persevere in it for commonly like tops no longer lasht no longer we goe Yea these very tempestuous showers bring forth spirituall flowers and hearbs in abundance Devotion like fire in frâ—sty weather burnes hottest in aflliction Vertue provoked addes much to it selfe With the Arke of Noah the higher wee are tossed with the â—lood of their malice the neerer we mount towards Heaven When the waters of the â—lood came upon the face of the earth downe went stately Turrets and Towers but as the waters rose the Arke rose still higher and higher In like sort when the waters of afflictions arise downe goes the pride of life the lust of the eyes In a word all the vanities of the World But the Arke of the soule ariseth as these waters rise and that higher and higher even neerer and neerer towards Heaven I might illustrate this point by many observable things in nature We see Wâ—ll-waters arising from deep Springs are hotter in Winter than in Summer because the outward cold doth keepe in and double their inward heate And so of mans body the more extreame the cold is without the more doth the naturall heate fortifie it selfe within and guard the heart The Corne receives an inward heate and comfort from the Frost and Snow which lyeth upon it Trees lopt and pruned slourish the more and beare the fuller for it The Grape when it is most pressed and trodden maketh the more and better Wine The drossie gold is by the fire resined Winds and Thunder cleares the ayre Working Seas purge the Wine Fire encreaseth the sent of any Perfume Pounding makes all Spices smell the sweeter Linnen when it is buckt and washt and wrung and beaten becomes the whiter and fairer The earth being torne up by the Plough becomes more rich and fruitfull Is there a peece of ground naturally good Let it lye neglected it becomes wilde and barren Yea and the more rich and fertile that it is of it selfe the mâ—re waste and fruitlesse it proveth for want of Tillage and Husbandry The Razor though it be tempered with a due proportion of steele yet if it passe not the Grindstone or Whetstone is neverthelesse unapt to cut yea though it bee made once never so sharpe if it be not often whetted it waxeth dull All which are lively Emblemes of that truth which the Apostle delivers 2 Cor. 4. 16. Wee faint not for though our outward man perish yet the inward man is renewed dayly Even as a Lambe is much more lively and nimble for sheering If by enmity and persecution as with a knife the Lord pareth and pruneth us it is that we may bring forth the more and better fruit and unlesse we degenerate we shall beare the better for bleeding as Anteus every time rose up the stronger when Hercules threw him to the ground because he got new strength by touching of his Moher O admirable use of affliction health from a wound cure from a disease out of griefe joy gaine out of losse out of infirmity strength out of sinne holinesse out of death life yea we shall redeome something of Gods dishonour by sinne if we shall thence grow holy But this is a harder Riddle than Samsons to these Philistims CHAP. VI. That it stirres them up to prayer 3. THirdly because they quicken our devotion and make us pray unto God with more fervency Lord saith Isaiah in trouble they will visite thee they powred out prayers when thy chastening was upon them Isay 26. 16. In their affliction saith Hosea they will seeke thee diltgently Hosea 5. 15. That we never pray so feelingly fervently forcibly as in time of affliction may be seene in the examples of the children
above whiles we are furnished with these earthly contenâ—ments below but when God strips us of them straitwayes our minde is homewards Whiles Naomies husband and sonnes were alive wee finde no motion of her retiring home to Judah let her earthly stayes be removed she thinkes presently of removing to her Courstry a delicious life when every thing about us is resplendent and contentfull makes us that we have no minde to goe to Heaven wherefore as a loving mother when shee would weane her childe from the dug maketh it bitter with Wormewood or Aloes so dealeth the Lord with us he maketh this life bitter unto us by suffering our enemies to persecute and oppresse us to the end wee may contemne the world and transport our hopes from Earth to Heaven he makes us weepe in this Vale of misery that wee may the more eagerly long for that place of felicity where all teares shall bee wip't from our eyes Our wine saith Gregory hath some Gall put into it that wee should not be so delighted with the way as to forget whâ—ther wee are going And this is no small abatement to the bitternesse of adversities that they teach us the way to Heaven for the lesse comfort we finde on earth the more we seeke above and the more wee esteeme the best things and wee are very ungratefull if we do not thanke him for that which so overcomes us that it overcomes the love of the world in us Experience shewes that in Countries where be the greatest plenty of fruits they have the shortest lives they doe so surfet on their aboundance Sicily is so full of sweet flowers if we beleeve Diodorus Siculus that dogs cannot hunt there and it is questionable whether the injoying of outward things or the contemning of them be the greatest happinesse for to be deprived of them is but to be deprived of a Dye wherewith a man might either win or lose yea doth not a large portion of them many times prove to the Owner like a treacherout Dye indeed which flatters an improvident Gantester with his owâ—e hand to thrâ—w away his wealth to another Or to yeeld it the uttermost gold may make a man the richer not the better honour may make him the higher not the happier and all temporall delights are but as flowers they onely have their moneth and are gone this morning in the bosome the next in the Besome The consideration whereof made the very Heathen Philosophers hate this world though they saw not where to finde a better Yea it made Themistocles so undervalue transitory thingâ— in comparison of vertue that seeing rich Bracâ—lots of previous stones lie in his path he â—ad his friend take them up saying Thou art not Themistocles And indeed in â—s Heaven onely that hath a foundation Earth hath none God hath hanged it upon nothing and the things therein are very nothing Nothing feeds pride nor keepes off repentance so much as prosperous advantage T is a wonder to see a Favourite study for ought but additions to his Greatnesse God shall have much adoe to make him know himselfe The cloath that hath many staines must passe through many â—arders no lesse than an odious leaprosie will humble Naaman wherefore by it the onely wise God thought meet to sawcâ— the valour dignity renowne victories of that famous Generall of the Syrians If I could be so uncharitable as to wish an enemies soule lost this were the onely way let him live in the height of the worlds blandishments for how can he love a second Mistresse that never saw but one beauty and still continues deeply inamoured on it Why is the Lapwing made an Hieroglyphicke of infelicity but because it hath a little Corronet upon the head and yet feeds upon the worst of excrements The Peacock hath more painted Plumes yet is the Eagle accounted the Queene of Birdes because she flyeth neerest heâ—ven We often see nothing carries us so far from God as those favours he hath imported to us T is the misery of the poore to be neglected of men t is the misery of the rich to neglect their God The Bâ—dger being wounded with the prickles of the Hedghog his invited guest whom at first hee welcomed and entertained in his Cabbiâ— as an inward friend mannerly desiring him to depart in kindnesse as he came could receive no other answer then that hee for his owne part found himselfe very well at ease and they that were not had reason to seeke out another seat that might like them better It is but a fable yet the morrall is true perspicuous profitable Many shall one day repent that they were happy too soone Many a man cryes out O that I were so rich so healthfull so quiet so happy c. Alas though thou hadst thy wish for the present thou shouldst perhaps be a loser in the sequoll The Physitian doth not heare his Patient in what he would yet heareth him in taking occasion to doe another thing more conducible to his health God loves to give us cooles and heats in our desires and will so allay our joyes that their fruition hurt us not he knowes that as it is with the body touching meates the greater plenty the lesse dainty and too long forbearance causes a Surfet when wee come to full food So it fares with the minde touching worldly contentments therefore hee feeds us not with the dish but with the spoone and will have us neither cloyed nor famished In this life Mercy and misery griefe and Grace Good and bad are blended one with the other because if we should have nothing but comfort Earth would be thought Heaven besides if Christ-tide lasted all the yeare what would become of Lent If every day were Good-friday the world would be weary of Fâ—sting Secundus calls death a sleepe eternall the wicked mans feare the godly mans wish Where the conscience is cleare death is looked for without feare yea desired with delight accepted with devotion why it is but the cessation of trouble the extinction of sinne the deliverance from enemies a rescue from Satan the quiet rest of the body and infranchizement of the soule The woman great with childe is ever musing upon the time of her delivery and hath not hee the like cause when Death is his Bridge from woe to glory Though it bee the wicked mans shipwrack t is the good mans putting into harbour And hereupon finding himselfe hated persecuted afflicted and tormented by enemies of all sorts he can as willingly leave the world as others can forgoe the Court yea as willingly dye as dine yea no woman with childe did ever more exactly count her time No Jew did evermore earnestly wish for the Jubily No servant so desires the end of his yeares No stranger so longs to be at home as he expects the promise of Christs comming It is the strength of his hope the sweet object of his faith in the midst of all sorrowes the comfort of his heart the heart
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
went before it the hand of Divine Justice seldome makes us smart without some eminent cause fore-going therefore David seeing a famine in the Land inquires for the particular provoking sin 2 Sam. 21. 1. so when we suffer our question should be what have wee done yea what have wee done in the same kinde for oftentimes wee may reade our sinne in our punishment as it fared with Adonibezeck Judg. 1. 7. and many other mentioned in Scripture Sodome was burnt with fire unnaturall as they burned with lust unnaturall Absaloms chiefe pride lay in his haire and that became his halter Salomon dividing Gods Kingdome had his owne Kingdome devided David hath slaine Uriah with the sword therefore the sword shall not depart from his house Dives would not give Lazarus a crum Lazarus shall not bring Dives a drop Judas was the instrument of his Masters death he shall be the instrument of his owne death Proud Bajazet vowes to imprison Tamberlaine in an Iron Cage and carry him about the world in triumph But Tamberlaine having conquered that bragging Turke carried and carted him through all Asia to be scorned of his owne people For instance is any one censured reviled and persecuted of lewde men for being religious let him reflect upon his life past and happily their revilings and persecutions will bring to his remembrance that he himselfe before his conversion hath likewise censured reviled or persecuted others It may be his naturall spirituall or politicall parents in some kinde or other as who can plead innocency herein And he that is not humbled for his sinne is not yet justified from his sinne Yea so often as thou remembrest thy sinnes without griefe so often thou repeatest those sinnes by not grieving Dion of Syracuse being banished came to Theodorus Court a suppliant where not presently admitted he turned to his companion with these words I remember I did the like when I was in the like dignity He called his deeds past to a new reckoning So when thou receivest an injury remember what injuries thou hast offered look not to be exempt from the same wrongs which thou hast done for he that doth wrong may well receive it we may well suffer patiently when we know wee suffer justly To looke for good and to doe bad is against the Law of Retaliation Or secondly is any one wronged in his good name without giving the least cause of scandall either at present or heretofore which troubles him above measure let him neverthelesse reflect upon himselfe and perhaps he shall finde the cause lie lurking in his owne bosome as thus it may be thou hast not defamed thy neighbour but hast thou not delighted to heare others speake evill of him hast thou beene tender of his reputation and as much as thou couldest vindicated his good name Or thirdly doth not a proud heart make thee over apprehensive of the wrong does not the injury seeme great to thee because thou seemest great to thy selfe if so be but little and lowly in thine owne eyes and the wrong will seeme lesse for no man can sweetlier put up disgraces from others than hee who hath first learned to despise himselfe Yea this Straw diadem hurts none but the proud and impatient for suppose thou findest here but hard fare and as ill drest a poore hungry humble soule will downe with all well enough Or fourthly hath not selfe-conceitednes broken thy credit probably if thou wouldest thinke worse of thy selfe thou shouldest be better thought of But commonly all is well while we are well esteemed yea with many their reputation is more cared for than their God Neither would he be censured for sinne that fears not to be damned for it If this hath beene thy case hence-forward let it trouble thee more to dâ— a fault then to heare of it and when thou art evill spoken of by another call thy selfe to account before him it may be thou deservest iâ— be more sorry that it is true then that it is knowne Or lastly admit men charge thee wrongfully and thou canst not finde out thy sin by thy punishment yet know that what thou sufferest is most just in respect of God who is the Author and who does not alwayes punish sinne in kinde As for example how many Murthers have beene punished in a mutenous word the tongue in some rash language hath scourged the iniquity of the hand One hath done many robberies scap't many searches at last when all hath beene forgotten he hath beene hanged for accessary to a Theft he never knew Suspected felony hath often paid the price of an unknowne Râ—pe And they that have gone away with unnaturall filthinesse have yet clipt off their dayes with their owne coyne so that still Gods Judgements are just even when mâ—ns may be unjust which in all cases would be acknowledged as the godly ever doe Mauricius that good Emperour when hee his wife and his five sonnes were taken his wife and sonnes put to death and himselfe waiting for the like fatall stroke could conclude thus Just art thou O Lord in all thy wayes and holy in all thy workes as it is in the Psalmes And a Martyr when hee was burning at a stake Welcome flames my sinne hath deserved more than here I can be able to suffer And certainly they are angry with Heaven for justice that are angry with them for injustice Wherefore if thou hast beene heretofore so simple as to returne like for like hence-forward lay thy hand upon thy mouth and say with Job Once have I spoken but I will answer no more yea twice but I will proceed no further Job 40. 4. 5. I will not so much consider how unjust man is that gives the wrong as how just God is that guideth it And this would be our meditation in all other cases namely to thinke whose hâ—ud strikes whether by a Plurisie or a Feaver or a Sword or what ever the Instrument be and to conclude the blow is Gods whatsoever or whomsoever is used as the weapon yea it comes not without our desert for God is just nor shall be without our profit for God is mercifull And he that doth not argue thus comes short of the very Heathen For Socrates could tell the Athenians when they condemned him to dye that they could doe nothing but what the gods permitted and nature had before ordained And in common reason can a Clock goe without a weight to move it or a Keeper to set it no. Now this being premised namely that wee endure nothing from our enemies but that we have justly deserved from God Yea that we are more beholding to our greatest enemies touching the knowledge of our selves than the best friend we have how should we not with David refuse to revenge our selves in case any wicked Shimei rayle curse or cast stones at us have we never so much power and opportunity to do it Yea admit some Abishai would doe it for us how should we not say let him alone
at rest Yet see when his mortall foe was delivered into his hand in the Cave he would not lay hands on his enemy nor suffer his bloud-thirsty followers to fall upon him but onely to give him notice what hee could have done cut off the lap of his garment and rendered him good for evill as Saul himselfe confessed 1 Sam. 24. 18. Yea againe when hee found him asleepe in the field he spared his life which was in his hand and to give him a second warning onely took away his pot of water and his speare 1 Sam. 26. And lastly of Steven who when the Jewes were stoning him to death kneeled downe and cryed with a loud voyce Lord lay not this sinne to their charge Acts 7. 60. A true Scholler of CHRIST for first hee prayed for enemies secondly for mortall enemies that stoned him thirdly in hot bloud at the time when they wronged him most as being more sorry for their ryat then for his owne ruine Now what is it that wee suffer being compared with their sufferings even nothing in a manner Yee have not saith Saint Paul to the Hebrewes yet resisted unto bloud Wee have passed saith the Prophet through fire and water not fire onely as the three Children nor water onely as the Israelites but fire and water all kinde of afflictions and adversities For shame then let us passe through a little tongue-tryall without the least answering or repining Now all ye scoffers behold the patience of the Saints and stand amazed That which you not for want of ignorance esteemed base sottish and unworthy yee see hath 16. sollid Reasons as so many pillars to support it and these hewen out of the Rock of Gods Word Yee see the Childe of God is above nature while hee seemes below himselfe the vilest creature knowes how to turne againe but to command himselfe not to resist being urged is more than Heroicall Here then is matter worth your emulation worthy your imitation Againe behold the reasons why God suffers you to deride hate and persecute his people which are likewise declared to be 16. in number and those no lesse weighty of which three concerne his owne glory thirteene our spirituall and everlasting good benefit and advantage Yea reflect yet further you seed of the Serpent and see the Originall continuance properties causes ends and what will be the issue of your devillish enmity against the seed of the Woman And then you will acquit the religious with Christ and his Apostles for well doing or confesse that you condemne Christ and his Apostles with them as Erasmus said in his owne defence But if of the two you will choose to goe on and perish your bloud be on your owne heads and not on mine I have discharged my duty CHAP. XXXII Rules to be observed touching thoughts words and deeds when we are wronged I Must needs confesse may some say you have shewed sixteene solid and substantiall reasons of patience sufficient to perswade any reasonable creature to imbrace it at least in affection but is it therefore in all cases necessary wee suffer injuries without righting of our selves or being angry No he that makes himselfe Sheepe shall be eaten of the Wolfe In some cases tolerations are more than unexpedient they inspire the party with boldnesse and are as it were pullies to draw on more injuries heare one wrong and invite more put up this abuse and you shall have your belly full of them Yea he that suffers a lesser wrong many times invites a greater which he shall not be long without As how doth Davids patience draw on the insolence of Shimei Evill natures grow presumptuous upon forbearance In good natures and dispositions injury unanswered growes weary of it selfe and dyes in a voluntary remorse but in those dogged stomacks which are onely capable of the restraints of feare the silent digestion of a former wrong provokes a second neither will a Beefe-braine fellow be subdued with words Wherefore mercy hath need to be guided with wisedome least it prove cruell to it selfe Neither doth Religion call us to a weake simplicity but allowes us as much of the Serpent as of the Dove It is our duty indeed to be simple as Doves in offending them but wee are no lesse charged to be wise as Serpents in defending our selves lawfull remedies have from God both liberty in the use and blessing in the successe no man is bound to tender his throat to an unjust stroake Indeed when the persecuted Christians complained against their adversaries to Julian the Emperour desiring justice he answered them as some of our sâ—offers may doe in the like case It is your Masters commandement that you should beare all kinde of injuries with patience But what did they answer It is true he commands us to beare all kindes of injuries patiently but not in all cases besides said they we may beare them patiently yet crave the Magistrates ayde for the repairing of our wrongs past our present rescue or for the preventing of what is like to ensue But to make a full Answer to the Question propounded There are Rules to be observed 1 touching our Thoughts 2 touching our Words 3 touching our Actions 1. First touching our Thoughts Hee that deceiveth me oft though I must forgive him yet Charity bindes me not not to censure him for untrusty and though Love doth not allow suspition yet it doth not thrust out discretion it judgeth not rashly but it judgeth justly it is not so sharpe sighted as to see a moat where none is nor so purblinde but it can discerne a beame where it is the same spirit that saith Charity beleeveth all things 1 Cor. 13. 7. saith also that a foole beleeveth all things Prov. 14. 15. and charity is no foole as it is not easily suspitious so neither lightly credulous It is neither simple nor subtill as Biâ—s spake wisely of her or rather not onely simple as a Dove to thinke no evill but also wise as a Serpent to discerne all things and see what is evill 2. For our tallying of words as it argues little discretion in him that doth it so it is of as little use except the standers by want information of thy innocency and his guiltinesse which gives the occasion Wherefore in hearing thy owne private and personall reproaches the best answer is silence but the wrongs and indignities offered to God or contumelies that are cast upon us in the causes of Religion or the Church may safely bee repayed If wee be meale-mouthed in Christ and the Gospels cause wee are not patient but zeale-lesse Yea to hold a mans peace when Gods honour is in question is to mistake the end of our Redemption 1 Cor. 6. 20. What saith the Apostle joyne with patience godlinesse 2 Pet. 1. 6. for else patience without godlinesse while it receives injury of man may doe more injury to God Neither is there a better argument of an upright heart than to be more sensible of
of our worft and greatest enemies prove no other in effect to us than did the malice of Josephs bretâ—ren Mistrisse and Lord to him the first in selling of him the second in falsely accusing him the third in imprisoning him all which made for his inestimable good and benefit than the malâ—ce of Hâ—man to Mordeâ—â—i and the Jewes whose bloudy decree obtained against them procured them exceeding much joy and peace than Balacks malice to the Children of Israel whose desire of cursing them caused the Lord so much the more to blesse them Numbers 23. Than the Devils spight to Job who pleasured him more by his soare afflicting him than any thing else could possibly have done whether wee regard his name children substance or soule than Judas his treason against the Lord of life whose detestable fact served not onely to accomplish his will but the meanes also of all their salvations that either before or after should beleeve in him this should move wonder to astonishment and cause us to cry out with the Apostle O the deepnesse of the riches both of the wisedome and knowledge of God! How unsearchâ—ble are his judgements and his wayes past finding out Rom. 11. 33. O the wonderfull and soveraigne goodnesse of our God! that turnes all our Poysons into Co 〈…〉 that can change our terrours into pleasures and make the greatest evils beneficiall unto us for they are evill in their owne nature and strong temptations to sinne James 1. 2. also fruits of sinne and part of the cuâ—se and worke those former good effects not prop 〈…〉 y by themselves but by accident as they are so disposed by the infinite wisedome goodnesse and power of God who is able to bring light out of darkenesse and good out of evill yea this should tutor us to love our enemies we love the medicine not for its owne sake but for the health it brings us and to suffer chearefully whatsoever is laid upon us for how can Gods Church in generall or any member in particular but fare well since the very malice of their enemies benefits them How can we but say let the world frowne and all things in it runne crosse to the graine of our mindes Yet with thee O Lord is mercy and plenteous redemption thou makest us better by their making us worse Objectiâ—n But perhaps thou hast not proved the truth of this by thy owne knowledge and particular â—xperience Answer If thou hast not thou shalt in due time the end shall prove it stay but till the conclusion and thou shalt see that there is no Crosse no enemy no evils can happen unto thee that shall not be turned to good by him that dwelleth in thee Will you take Saint Pauls word for it or rather GODS owne word who is truth it selfe and cannot lye His words are We know that all things worke togetheâ— for the best unto them that love God even to them that are called of his purpose Rom 8. 28. And in Verse 3â— 36. after he hath declared that Gods chosen people shall suffer tribulation and anguish and persâ—câ—tion and famine and nakednesse perill sword c. be killed all the day long and counted as Sheepe for the slaughter he concludeth with Nâ—verthelesse in all these things we are more than conquâ—â—ours through him that loved us and so goeth on even to a challenge of our worst enemies Death Angels Principalities and Powers things present and to come heighth depth and what other creature besides should stand in opposition What voluminous waves bee here for numbâ—r and power and terrour yet they shall not seperate the Arke from Christ nor a soule from the Arke nor a body from the soule nor an haire from the body to doe us hurt What saith David Marke the upright man and behold the just for the â—nd of that man is peace Psal. 37. 37. Marke him in his setting out he hath many oppositions marke him in the journey he is full of tribulations but marke him in the conclusion and the end of that man is peace In Christ all things are ours 1 Cor. 3. â—2 How is that Why we have all things because we have the hâ—ver of all things And if we love Christ all things worke together for our good yea for the best Rom. 8. 28. And if all things quoth Luther then â—ven sinne it selfe And indeed how many have wee knowne the better for thâ—ir sinne That Magdalen had never loved so much if she had not so much sinned had not the incestuous person sinned so notoriously he had never beene so happy God tooke the advantage of his humiliation for his conversion Had not one foot slipt into the mouth of Hell he had never beene in this forwardnesse to Heaven sinne first wrought sorrow saith Saint Austin and now godly sorrow kils sinne the daughter destroyes the mother neither doe our owne sinnes onely advantage us but other mens sinnes worke for our good also Objection But may some say can any good come out of such a Nazarite Answer Yes The advantage we have by Christ is more than the losse we had by Adam If Ariuâ— had not held a Trinity of Substances with a Trinity of Persons and Sabellius an Vnity of Persons with an Vnity of Essences the Mysteries of the Trinity had not beene so clearely explained by those great lights of the Church If Rome had not so violently obtruded her merites the doctrine of Justification onely by faith in Christ might have beene lesse digested into mens hearts We may say here as Augustine doth of Carthage and Rome If some enemies had not contested against the Church it might have gone worse with the Church Lastly suppose our enemies should kill us they shall not hurt but pleasure us yea even death it selfe shall worke our good That Red Sea shall put us over to the Land of Promise and wee shall say to the praise of God we are delivered we are the better for our enemies the better for our sins the better for death yea better for the devill and to thinke otherwise even for the present were not onely to derogate from the wisedome power and goodnesse of God but it would be against reason for in reason if he have vouchsafed us that great mercy to make us his owne he hath given the whole army of afflictions a more inviolable charge concerning us than David gave his Host concerning Absolom See yee doe the young man my sonne Absolom no harme Now if for the present thou lackest faith patience wisedome and true judgement how to beare and make this gaine of the crosse Aske it of God who giveth to all men liberally and reproacheth no man and it shall be given thee James 1. 5. For every good giving and every perfect gift is from above and commeth downe from the Father of lights Verse 17. 6. Use. 6. Sixthly for this point calling more for practice than proofe it behoves us to bee larger here briefer there If that which is one
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
grace may be required grace is given that the Law may be fulfilled by us evangelically for us by Christ whose righteousnesse is ouâ—s perfectly as Saint Austiâ— speaks The Lâ—w is a glasse to shew us our spots the Gospell a founâ—aine to wash thâ—m away Wherefore cast not both thine â—yâ—s upon thy sinne but râ—servâ— one to behold the â—emedy looke upon the Lâ—w to keep thee from presumption and upon the Gospell to kâ—â—pe thee from despaire Canst not thou aggr 〈…〉 thine owne sinnes but thou 〈…〉 st extâ—nuâ—te and call in question Gods mercy and Christs all-sufficiency spoyle him of his power and glory Though the grievousnesse of our sinnes should inâ—reâ—se our repen 〈…〉 yeâ— they should nâ—â— diminish our faith and assurance of pardon and forgivenesse As the plaistâ—r must not be lesse then the soâ—râ— so the tent must not be bigger then the wound It was a sweet and even course which Saint Paul tooke who when â—eâ— would comfort himselfe against corruption and evill actions Rom. 7. 20. then not I bâ—â—â— sinne dwelling in me when hee would humble himselfe notwithstanding his graces then not I but the grace of God in me 1 Cor. 15. 10. Section 6. Objection But I am not worthy the least mercy I have so often abused it and so little prosiâ—ed by the meanes of grace Answer I think so too for if thou refusest the offer of mercy untill thou deservest it woe be â—o thee But if thou wilt take the right course renounce the broken Reed of thine owne free will which hath so often deceived thee and put all thy trust in the grace of Christ The way to be strong in the Lord is to be weak in thy selfâ— be weak in thy selfe and strong in the Lord and through faith thou shalt be more then a Conquerour Leave â—ugging and strugling with thy sinne and fall with Jacob to wresile with Christ for a blessing and though thy selfe goe limping away yet shalt thou be a Prince with God and be delivered from Esâ—ues hondage But thou standâ—st upon thine owne seet and therefore fallest so soulely thou wilt like a Childe goe alone and of thy seâ—fe and therefore gettest so many knocks And thou wouldest accept of a pardon too if thou mightest pâ—y for it but Gods mercies are free and he bids thee come and buy without silver and without price or elâ—â— he sayes thou and thy money perish Thou wouldest goe the naturall way to worke What shall I doe to inherit etonall life but it is impossible to inherit it by any thing that wee can doe for all our righteousnesses are as filthy ragges Isaiah 64. 6. Yea if our doings could have done it Christ dyed in vaine whereas if Christ had not dyed wee had perished every mothers childe of us 1 Cor. 15. 22. 2 Cor. 5. 14 15. Ephes. 2. 1. Colos. 2. 13. Ezek. 18. 4. John 11. 50. Rom. 5. 6. 8. 14. 9. 1 Cor. 15. 3. Matth. 18. 11. O foole doest thou not know that our sinnes are his sinnes and his righteousnesse our righteousnesse Jer. 23. 6. Pâ—al 4. 1. and that God esteemes of faith above all other graces deeds or acts of thine as what did our Saviour answer when the people asked him What shâ—ll we doe that we might worke the workes of God The worke of God is that yee beleeve on him whom he hath sent John 6. 28 29. and yet thou talkest of thy worthinesse and thou takest this for humility too but it is pride for if thou wouldest deny thy selfe and be nothing in thine owne eyes renounce thine owne righteousnesse and wholly and onely rest on thy Saviour Jesus Christ for thy salvation thou wouldest not hope the more in regard of thine owne worthinesse nor yet doubt in respect of thine owne unworthinesse But thou wouldest first be worthâ— and deserve of God and then accept of Christ and deserve Christ at Gods hands by thy good workes and graces which pride of thine and opinion of merit is a greater sinne then all thy other sinnes which thou complainest of And except you doe abandon it and wholly rely upon the grace and free mercy of God for salvation Christ shall profit you nothing Gal. 2. 16. 5. 1. to 7. Colos. 3. 11. for nothing is avaylable to salvation but faith which worketh by love Gal. 5. 6. whence it is called rightuousnesse through faith Verse 5. Faith is the staffe whereupon we stay our selves in life and death by faith we are blessed Gal. 3. 9. by faith we rejoyce in tribulation Rom. 5. 2. by faith we have accesse unto God Ephâ—s 3. 12. by faith we overcome the world 1 John 5. 4. the flâ—sh Gal. 5. 24. and this is the shield whereby we quench the fiery darts of Satan and resist his power Ephes 6. 16. Yea whosoever seekes to bee justified by the Law they are abolished from Christ and falne from grace Gal. 5. 4. Stand fast therefore in the liberty wherewith Christ hath made us free and be not taugled againe with the yoake of bondage And say Lord we are not worthy to be servants and thou makest us sonnes nay heires and coheâ—res with thee of everlasting glory Objection I grant the Lord is mercifull and gracious slow to anger and abundant in goodnesse and truth forgiving iniquity transgression and sinne but hee is just aswell as mercifull and therefore he will not acquit the wicked Exod. 34. 6 7. but reward them according to their workes Revelations 20. 12 13. 22. 12. Answer He will therefore pardon all thy sinnes if thou unfaignedly repent and wholly rely upon Christ for thy salvation by a lively faith because he is just for as the Lord cannot in justice let sin goe unpunished for the wages of sinne is death Rom. 6. 23. Death in the person if not in the surety and therefore hath punished the sinnes of all men either in his Son or will throughly punish them in the partyes themselves so the same justice will not admit that the same sinnes should be twice punished once in our Saviour and againe in the faithfull or that a debt once payd should be required the second time 1 John 1. 9. Now that Christ hath sufficiently satisfied for all the sinnes of the faithfull and paid our debt even to the utmost farthing it is evident by many places of Scripture as Isay 53. 4 5. 2 Cor. 〈◊〉 21. Heb. 9. 26. 1 Pet. 2. 24. Rom. 3. 25 26. 1 John 1. 7. 9. and sundry others Are we bound to performe perfect obedience to the Law he performed it for us were we for our disobedience subject to the sentence of condemnation the curse of the Law and death of body and soule he was condemned for us and borâ— the curse of the Law he dyed in our steed an ignominious death did we deserve the anger of God he endured his fathers wrathfull displeasure that so hee might reconcile us to hiâ— Father and set us at liberty He that deserved no
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
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
sooner won by exâ—mple then by precept 163. a King and all his Family won to the Christian â—aith by the devout life of a poâ—â—e Captive woman 163 Experience comâ—ort from â—ormer experience 271. 303 〈◊〉 Mans extr 〈…〉 y is Gods opportunity 273 F FA 〈…〉 ever lo 〈…〉 t. 98 F 〈…〉 s bee 〈◊〉 tâ—oubled to doâ— one thâ—n to heare of it 121 〈◊〉 increased by tryals â—2 signes of it 304. it may be eclipsed not extinguished 30â— that â—aith most commendable that holds 〈◊〉 when 〈…〉 nes are wanting 275. the strongest faith not free from doubying 75. opinion of â—aâ—th without doubting a doâ—age 30â— judge by saâ—th and not by sence 327 〈◊〉 God is noâ— sâ—â—â—ed till â—elt 83. the wicked sâ—are where thâ—y 〈◊〉 not and 〈◊〉 not where they should 181. seare moâ—e the blasts of mens breath then the firâ— of Gods wrath 〈◊〉 he that sâ—â—â—es not to doe evill is alwayes â—â—â—aid to suâ—fer evill 184. â—eare God â—eaâ—e sinne and sâ—â—re nothing 189 the g 〈…〉 y 〈…〉 re not deâ—th 181. many commands not to feare 3â—0 â—â—e make them causes of searâ— which the Holy Ghost makeâ— the greatest causes of joy 350. our fâ—are shall be turned 〈◊〉 joy which cannot be taken from us 360. good is that 〈◊〉 which hinders us from evill 300. men are lesse to 〈◊〉 〈◊〉 for their 〈◊〉 â—0â— â—eare often mentioned in Scripture as an infallible maâ—kâ— of a godly man 302. an humble fearâ—â—â—tter â—â—tter then a presâ—mptuâ—â—s confidence 299 Flee we mâ—y â—â—om danger 218 Forâ—â—â— none so strong as the spiriâ—uall 1â—â— Forgâ—vâ—â—swell â—swell as 〈◊〉 202. if we forgive not we shall noâ— be â—orgivâ—n 1â—5 G GE 〈…〉 sse if it or the word would serve wee should not smaâ—â— 15 Glorious if the conflict be more sharpe the Crowne will bee more glorious 345. the sight of glory future mitigates the sence of misery present 341 God his stripes are speciall tokens of his love 321. nothing can happen to us but by his speciall providence 257. who limiteth the measure continuance c. and ordereth it to his owne glory and our good ibid. wicked but used by him as instruments for our good 258. who in resisting his will doe fulfill it 261. if we are in league with God we need not feare either men or Devils 259. God will change the nature of each Creature rather then they shall hurt us 241. to admire his wisedome goodnesse c. who turnes all our poysonâ— into cordials 237. God resisteth our enemies fustaineth us when we faint and crownes us when we overcome 256. two famous Strumpets converted onely by this argument That God seeth all things 87. if we wrong one for his goodnesse our envy strikes at the Image of God in him 169. God will not give if we abuse his gifts 34. we should suffer injuries patiently for Gods glory 166. 192. and because he commands us 173. and because revenge is Gods office 167. we should commit our cause to God 167. to be more tender of Gods dishonour then of our owne disgrace 217 Godly may sâ—â—â—er from Satan c. in their bodies outward estates or lives aswell as others 266 Go 〈…〉 sse is a Physiâ—ian in sicknesse a Preacher in heavinesse c. 130 Good must bee rendâ—ed for evill 199. a common thing with Christians 211. 199. Death woâ—kes our good 240. yea our sinnes 230. and Satan himselfe 246. A mans good behaviour will best vindicate him from evill report 170 G 〈…〉 e the worlds hatred a good signe of it 235. those that have â—â—oâ—e of gracâ— mourne for the want of it 300. God must both begin and perâ—ect all our gracâ—s 314. the graces of Gods children shine most in affliction 8. Grace was never given as a Target against externall evils 331. we have a share in each others graces 3â—8 G 〈…〉 sse discovers it selfe by impatience 97 H HAppy the most happy worldling compleatly miserable 127 Heaven a glymps of it 135. this life our Hell and the wickeds Heaven 343. the next shall be their Hell and our Heaven ibid. Hope against hope the onely 74. the hopes of the wicked faile them at highest 300 Humble affliction makes humble 61 I IOnorance the cause of feare unbeliefe c. 350 Inâ—idelity the cause of all evill 298 Ingratefull we grudge at a present distresse are ingratefull for favours past 338 Instructed best when afflicted most 83 Innocency mildnesse a true signe of it 95 Ioy none so joyfull as the faithfull 127. solid joy issues onely from a good conscience 128. sorrow increaseth our joy and thankefulnesse 78. wee are afflicted with the causes of our joy 359 Iudge not of mens persons by their outward conditions 233. nor of the Lords dealing by sence 234. we should judge of men as they are and not as they have beene 99 Iustice God in justice will pardon such as repent and beleeve â—95 K KNow wee learne to know our selves by that wee suffer 46. 83 L LAw rules to be observed in going to Law 121 Lives if we lose our lives it is that we may save our soules 266 M MAlice of our enemies God turnes to the glory of his power 3. wisedome 5 and goodnesse 8 Martyrdome for Religion 336 Meanes which wicked men use to establish their power hastens their ruine 7 Mercy of God exceeding great 286. no cause of Gods mercy but his mercy 307. he lets us see our misery that wee may seeke to him for mercy 309. Misery makes after-blessings more sweet 78 O OVercome whiles we overcome our enemy the Devill overcomes us 102. the Martyrs overcame by dying 105 P PArtiall wee are in prosperity 85 Patience sixteene reasons of it 95. First the godly are patient because innocent 95. Secondly because it is more generous 101. more noble ibid. more valiant 102. more wise 103. more divine and Christian like to forgive then revenge 105. Thirdly because suffering is the best way to prevent suffering 108. Fourthly because their sinnes have deserved more 115. Fifthly because their sufferings are counterpoysed with more then answerable blessings 124. Sixthly because patience brings a reward with it here 136. hereafter 132. and is a reward to it selfe 138. Seaventhly because their enemies are ignorant 142. Eighthly and are to be pittied rather then maligned 14â— Ninthly that their expectation may not be answered 153. Tenthly for that it would bee a disparagement to have their enemies good word 157. Eleventhly and is a prayso to have their evill report 159. Twelfthly that their enemies may learne and be won by their example 163. Thirteenthly because it is Gods office to revenge 167. Fourteenthly God hath commanded the contrary 173. Fifteenthly for Gods glory 192. Sixteenthly that they may follow Christs example and imitate the patience of the Saints 207. our patience is proved and improved by enemies 90. the impatient man hath two burthens on his backe the patient but one 140. Faith and patience two miracles in a Christian 140. patience as Larde to the
leane meate of adversity 138. the more guilty the more impatient 96. Philosophers endued with great patience 192. yet come not neare a Christian 193. how to know whether our patience and other graces be right 202. rules to be observed in bearing 2â—4 touching thoughts 216. words ibid. actions 217 Paine wee feele more the fingers paine then the health of the whole body 344. our paine will soone cease our joyes never 343 Peace of conscience what a great blessing 125 Perseverance the truth of grace alwayes blest with perseverance 314. it is the gift of God ibid. the crowne of all 〈◊〉 279 Pleasures of the body are poysons to the soule 56 Poverty before affliction more contemptible then dishonesty 86 Prayer the key of Heaven 315. the hand of a Christian ibid. all our strength lyes therein 315. prayers and teares the Churches Armour ibid. patience and prayer the weapons of a Christian 218. prayer can doe all things 3â—5 it even overcommeth God himselfe 316. pray in faith ibid. inducements to prayer 362. Prayer for the Morning 363. a Prayer for the Evening 373. a Prayer for all times 382. none ever came to Christ with a lawfull suite and was denyed 316. yea he gives before we aske ibid. and more then we aske 33. 317. hearty prayer not in our owne power it is the gift of God 319. which hee doth not alwayes bestow in the sam measure ibid. not fall into prayer without preparation 320. wee must not only pray ibid. seeming deâ—yalls must encrease the strength of our cryes 321. in affliction pray our selves in sicknesse get others to pray for us 318. because in extremity we may not be able to pray ibid. we have the benefit of Christ intercession in Heaven 318. and of all the Saints prayers on Earth ibid. affliction makes us servent in prayer 〈◊〉 granting our suites not alwayes an effect of love 352. denyalls better then grants in some cases ibid. in unfit supplications we are most heard when repelled 351. we must not measure Gods hearing us by his present answer 352. not his present answer by our owne sence 353 Prayse to the godly to be dispraysed of the wicked 157. and a disprayse to be praysed of them ibid. Prepared affliction keeps us prepared to the spirituall combat 43 Presence of Gods Spirit and grace many times yet perceive it not 317. yea when we complaine for the want of it ibid. Pride how proud we are by nature 63. an humble pride 350. selfe-confidence is pride without wit 66. we thinke too well of our selves till the Crosse confuteâ— us 63. God lets proud men fall into some soule sinne that they may the better know themselves 64. if we would thinke worse of our selves wee should be better thought of 121. Pride makes us over apprehensive of wrongs 121 Profit we are apt to shrinke from Christ when our profits or pleasures shrinke from us 348 Promises are all generall excluding none that repent and beleeve 297. where is no Commandement there is no Promise 177. if we want Gods Word in vaine we look for his aide 177 Prosperity makes us drunke with the love of the world 35. but the Crosse brings us to our selves againe 36. Prosperity is â—o Religion as the â—vy to the Oake 37. nothing carryes us so farre from God as his favours 41. riches honour health c. would shipwrack the foule if they were not cast over-board 328. it were ill for us if permitted our owne choosers 351. the more prosperity the lesse piety 25. Prosperity no signe of felicity 232. not to judge the better of men for prosperity nor the worse for their misery ibid. long continued prosperity a fearefull signe of judgement 324. of which many examples 325. how apt men are to deceive themselves in thinking God favours them because they prosper 326. what we think most pleasing is most plaguing 327. nature is jocund while it prospereth 347. but to be equally good in a prosperous and adverse condition deserves prayse â—48 if outward things frame not to us let us frame our mindes to them ibid. Punishment we may often read our sinne in our punishment 120. the punishment of our enemies 248. it is deferred not remitted 250 R RAâ—gning the way to it is by suffering 69 Rayling in rayling at us they shame themselves 147 Release God not onely releaseth his but makes their latter end more prosperous 279 Religion no true vertue where is no true Religion 193 Repentance how to know whether we have repented 23. signes of tryall touching repentance 289. true repentance begins at originall sinne 86. affliction brings to repentance 13 Report crediting of evill reports a signe of wickednesse or â—olly 161 Restitution without it no forgivenesse 20 Revenge we are commanded not to revenge 173. if we doe we lose Gods protection 177. neglect will sooner kill an injury then revenge 109. forgivenesse the most noble valiant wise divine and Christian-like revenge 101 Reward for suffering great 340. the greater our sufferings the greater our reward 345. let us looke up to the recompâ—nce of reward and we shall not with our burthen lighter ibid. S SAdnesse nothing will drive it away like living well 87 Safe the way to be safe is never to be secure 43 Salvation nothing availeable to salvation but faith 294 Sanctifie God will either be sanctified of us or on us 227 Satan chiefly prevayles by deception of our reason 87. he will set a fâ—ire glosse on the foulest sinne 87 Scoffe a Christian in name will scoffe at a Christian in deed 47. Scoffiâ—g at Religion no meane sinne 250 Sicknesse we remember not many yeares health so much as one dayes sicknesse 338 Silence nothing more vexeth an enemy then silence 153. the best answer to reproaches is no answer 155 Sinne and punishment inseparable 23. sinne the ground of all griefes 118. the sting of all troubles 189 God doth not meerely though mainly chastisâ— for sinne 21. our sinnes weaken us strengthen our enemies 2â— one sinne keepes possession for Satan aswell as twenty 17. and is enough to condemne ib. small sinnes bring great danger 18. small sins not to be ventured on 179. a godly man feares more the least sin then the greatest trouble 181. be our sins great Gods mercies are infinite 286. be they great and many so they be not wilfull they shall not condemne us 285. what displeaseth us shall never hurt us 290. sinnes upon repentance are so remitted as if they had never beene committed 288 Christ calls onely heavy laden siâ—ners 300. Originall sin the most soule and hatefull of all 86 Sivill honesty how short it comes of Christianity 203 Sorrowes shall not be violent or shall not last 269 Soule neitheâ— Satan nor our enemies can hurt our soules 266 Speake the worsâ— evill men speake of us the better 157. and the better the worse 159. if another speake evill of thee call not him but thy selfe to account 121 Spirit a sound spirit will beare his infirmity 139. a good spirit will be a mans Crosse-bearer 98. the palate but an ill judge of spirituall things 327 Suffering when thou sufferest looke up from the instrument to God the author and to sinne the cause 116. it is nothing to what we have deserved 339. our sufferings doe not satisfie Gods justice for sinne 71. A blessed and happy thing to suffer for Christ 357. it is the greatest preferment that God gives in this world 358 an â—â—ard matter to thinke suffering a speciall favour but so it is 359. God loves those best whom he seemes to favour least ibid. commonly the measure of oâ—r sufferings is according to the measure of graâ—e in us and Gods love to us 324. our sufferings require patience with thankfulnesse 129. we must suffer willingly cheerefully and thankfully 206. a Christian rejoyceth in his sufferings 205. our sufferings are counterpoysed with answerable blessings 124. and as our sufferings exceed so doe our comfortâ— 313. Satan makes suffering seeme more difficult then it is 210. suffering the way to prevent suffering 108. we must suffâ—r patiently because we suffer justly 221. our sufferings shall be either short or tolerable 269. our sufferings are nothing compared with Christs 332. or the Saints in former ages ibid. T TEmptation the greatest not to be tempted 32â— in time of temptation a man is not a competent judge in his owne case 288 Thankfulnesse we must suffer with thankefulnesse 228. to give God thankes once in adversity more acceptable then to doâ— it many times in prosperity 359. we arâ— more apt to pray then give thankes because we are more sensible of our owne wants then Gods glory 81 Time when the time which God hath appointed is come he will deliver us and not before 276. wâ— must not prescribe him the time but waite 312. he will release us in due time that is in his time not in ours 276. he forbeares to try what is in us and what we will doe or suffer for him 312 Tryals small a signe of weakenesse in grace 329 Tribulation we must not rave in tribulation like the wicked nor be patient without sense as the Stoicks 228. but kisse the Râ—d we smart withall 230 V VAlorous nonâ— truly valorous bâ—t such as are truly religious 184 W WAnt where is no want is much wantonnesse 57 Wayâ— examples of such as miscarried being our of their way 177 Waite Gods leisure 311 Weary we are never weary of receiving soone weary of attending 348 Will the will is all in all with God 290. God accepteth the will for the deeâ— 319. the affection for the action ibid. Wise that which makes the body smart makes the soule wise 83 Wish we should strangely intangle our selves if wee could sit downe and obtaine our Wishes 355. none would bee more miserable then he that should cull out his owne wayes 356 World we are weaned from it by calamities 35 Workes the tenure of our salvation is not by a covenant of workes but by a covenant of grace 286 Worthy we are most worthy when wee thinke our selves most unworthy 289 Z ZEale must be mixed with knowledge and discretion 218 FINIS * Sin stigma tized * In a Treatise not yet Printed 3. 4. * In the cure of prejudis Prov. 31. 14. Job 9. 26. â—say 23. 1. Rev. 8. 9.