in correcting us and turning thy corrections to our good For preserving us in the night past from all dangers of body and soule and for infinite more mercies of which we could not well want any one and which are all greatned by being bestowed upon us who were so unworthy and have beene so ungratefull for the same O that we could answer thee in our thankefulnesse and obedient walking one for a thousand Neither are we unmindfull of those nationall blessings which thou hast vouchsafed unto our Land in generall as namely that deliverance from the Spanish Invasion in 88 and from that devillish designs of the Gun-powder-Treason for preserving us from the noysome and devouring Plague and Pestilence Lord grant that our great unthankefulnesse for these thy mercies may not cause thee to deliâ—er us inâ—â— the hands of our enemies and although wee have justly thereby deserved the same yet we beseech thee give us not up unto their wils neither suffer Popery ever to beare rule over us nor thy blessed Word and Sacraments to be taken away from us but continue them unto us and so our posterity after us if it be thy good pleasure untill the comming of thy Christ. These and all things else which thou knowest we stand in need of we humbly â—raâ—e at thy mercifull hands and that for the alone worthinesse and satisfaction of thy Son and the honour of our onely Redeemer and Advocate Jesus Christ to whom with thee O Father and thy blessed Spirit â—e given as is most due all prayse glory and dominion the residue of this day and for evermore Amen A Prayer for the Evening which would be performed before Supper and not when we are more prone to sleepe then to pray O Eternall Almighty and incomprehensiblâ— Lord God who art great and terrible of most glorious Maiesty and infinite purity Creator and Preserver of all things and Guider and Governour of them being created who â—â—â—lest Heaven and Earth with thy preseues and art every where at hand to receive and heare the prayers of all that repaire to thee in thy Christ. Thou hast of thy goodnesse bestowed so many and so great mercies upon us that we know not how to expresse thy bounty herein Yea we can scarce thinke of any thing more to pray for but that thou wouldest continue those which thou hast bestowed on us already yet we covet still as though we had nothing and live as if we knew nothing of all this thy beneficence Thy blessings are without number yet our sinnes strive with them which shall be more if wee could count the numberlesse number of thy Creatures they would not bee answerable to the number of thy gifts yet the number of our offences which we returne in lieu of them are not much inferiour thereunto Well may we confesse with Judas we have sinned and there stop but we cannot reckon their number nor set forth their nature We are bound to praise thee above any Nation whatsoever for what Nation under Heaven enâ—oyes so much light or so many blessings as we above any Creature for all the Creatures were ordained for our sakes and yet Heaven Earth and Sea all the Elements all thy Creatures obey thy Word and serve thee as they did at first yea call upon us to serve thee only men for whom they were all made ingratefully rebell against thee Thou mightest have said before we were formed let them be Toades Monsters Infidels Beggers Criples or Bondslaves so long as they live and after that Cast-awayes for ever and ever but thou hast made us in the â—eâ—t 〈…〉 nesse and nursed us in the best Religion and placed us in the best Land and appointed us to the best and onely Inheritance even to remaine in blisse with thee for ever so that thousands would thinke themselves happy if they had but a péece of our happinesse Why shouldest thou give us thy Sonne for a Ransome thy Holy Spirit for a pledge thy Word for a guide thy Angels for our guard and reserve a Kingdome for our perpetuall inheritance Why shouldest thou bestow health wealth rest liberty limbes senses foode rayment friends and the meanes of salvation upon us more then upon others whom thou hast denyed these things unto We can give no reason for it but that thou art mercifull and if thou shouldest draw all backe againe wée had nothing to say but that thou wert just which being considered why should any serve thee more then we who want nothing but thankefulnesse Why should we not hate the way to Hell as much as Hell it selfe and why should we not make every cogitation spéech and action of ours as so many steps to Heaven Yet if thou shouldest now aske us what lust is asswaged what affection qualified what passion expelled what sinne repented of what good performed since we began to receive thy blessings to this day We must néeds confesse against our selves that all our thoughts words and workes have béene the service of the World the Flesh and the Devill Yea it hath béene the course of our whole life to leave that which thou commandest and to doe that which thou forbiddest yet miserable wretches that we are if we could give thee our bodies and soules they should be saved by it but thou wert never the richer for them Perhaps we have a forme of godlinesse but thou who searchest the heart and tryâ—st thâ— reynes knowest that too often we deny the power of it and that our Religion is much of it hypocrisie our zeale envy our wisedome policy our peace security our life rebellion our devotion deadnesse and that we live so securely as if we had no soules to save Indeed thy Word and Spirit may worke in us some â—â—â—shes of desire and purposes of better obedience but we are constant in nothing but in perpetuall offending only therein we cease not for when we are waking our flesh tempts us to wickednesse if we are sleeping it sollicites us to filthinesse or perhaps when we have offended thee all the day at night we pray unto thee but what is the issue of one praying first we sinne and then we pray thee to forgive it and then returne to our sinnes againe as if we came to thee for no other end but to â—rave leave to offend thee Or of thy granting our requests we even dishonour thee and blaspheme thy name while thou dâ—st support and relieve us runne from thee while thou dost call us and forget thee while thou art feeding us so thou sparest uâ— wee sleepe and to morrow wee sinne againe O how justly mightest thou forsake us as we forsake thee and condemne us whose consciences cannot but condemne our selves but who can measure thy goodnesse who givest 〈◊〉 and forgivâ—st all though wee be sinfull yet tho â—lovâ—st us though we 〈◊〉 miserably ingratefull yet thou most plentifully blessâ—sâ— us what should we have if we did serve thee 〈◊〉 hast done all these things for thine enemies O that
and these groanings are from the blessed Spirit A Father delights more in the stammering of his little Childe then in the eloquence of the best Grator Neither is hearty prayer in our owne power but it is the gift of God which at some times in plentifull measure he bestoweth upon his children and at other times againe he pulleth backe his liberall hand that by the want thereof we may learne to ascribe the glory and prayse of this grace to the giver who worketh in us the will and the deed which prayse otherwise in pride of heart we would arrogate unto our selves as being in our owne power Also that we may more highly esteeme it and with more joy and diligence use it when we have it bestowed on us If it bee aâ—ked why God reckons so highly of a few sighes and groanes and why the prayers of the faithfull are so powerfull it is because they be not ours but the intercession of Gods owne Spirit in us powred out in the name of Christ his owne Son in whom he is ever well pleased for as for us wee know not what to pray us we ought but the Spirit it selfe maketh request for us with sighes which cannot be expressed Rom. 8. 26. It is the Spirit whereby wee cry Abbu Father Vers. 15. Gal. 4. 6. Now if thou wouldest have the Spirits assistance and be heard of God when thou makest supplication to him doe not as too many doe fall into prayer without preparation and utter a number of words without devotion or affection for no marvell if we aske and misse when wee thus aske amisse James 4. 3. Neither doe as Children which never looke after their Arrow but like Daniel Dan. 9. take notice of thine inlargements in prayer and of thy successe after Nor onely pray and no more for to pray and to do nothing else is in effect to doe nothing lesse But let your Prayers be ushered in by Meditation and attended by zealous devotion and then beleeving that you shall receive whatsoever you aske in Christs name and according to his will 1 John 5. 14. John 16. 23. God will be sure to give you that you desire 1 John 5. 14 15. Marke 11. 23 24. or that which is better for you Deut. 34. 4 5. And suppose thou art not presently heard yet continue asking still as Peter continued knocking till the doore was opened for after an ill harvest we must sowe and after denyals we must woe God Yea if it be possible with the Woman of Canaan let delayes and seeming denyals encrease the strength of thy cryes And commonly they be earnest sutes which issue from a troubled soule like strong streames in narrow straights which beare downe all that stands in their way Nothing so strong as the Lyon of the Tribe of Iudah for it overcame the roring Lyon yet the Prayer of Faith from the knees of humility and a broken heart will conquer even that Conquerer Matth. 15. 28. And thus you see that nothing can befall us without the speciall appointment of our good God who not onely takes notice of our sufferings but sweetneth them with his presence takes our part stintes our enemies and so ordereth the whole that our griefe is either short or tolerable and that though hee is oftentimes harsh in the beginning and progresse and late in comming yet he comes on the sudden and is alwayes comfortable in the conclusion And lastly that if he defer his helpe it is on purpose that our tryals may be perfect our deliverance welcome our recompence glorious And may not this comfort thee CHAP. XXXVII That stripes from the Almighty are speciall tokens and pledges of his adoption and love 3. WE shall beare the Crosse with more patience and comfort if we consider that stripes from the Almighty are so far from arguing his displeasure that contrarily there are no better tokens and pledges of his Adoption and love As many saith God as I love I rebuke â—nd 〈…〉 sten Revel 3. 19. My Sonne saith the Author to the Hebrewes out of Solomons Proverbs Despise not the câ—â—stening of the Lord neither faint when thou art rebuked of him for wâ—â—m the Lord loveth hee câ—â—steneth and hee 〈◊〉 〈◊〉 sonne whom hee receiveth If you endure chast 〈…〉 God offereth himselfe unto you as unto sonnes for 〈◊〉 soâ—â—e is it whom the Father chasteneth not If therefore yee be without correction whereof all are partakers then are yee â—â—staâ—dâ— and not sonnes Heb. 12. 5. to 13. Prov 3. 11 12. He is a Thistâ—â— and not good Corne that commeth not under the Flayle Yea what use of the Graine it self if it passe not the edge of the Sickle the stroakâ— of the Flayle the winde of the Fanâ—â— the weight of the Milstone the heat of the Oven Many a mans felicity driveth him from God and where happinesse domineereth vertue is commonly banished And doth not experience shew that feare and joy sweet and sower sharpe and flat one with another doe better then either alone for if you be too harsh you make the Childe a foole if too fâ—nd a wanton The bridle governes the horse the spurre quickens him the weight upon the line makes the Iacke goe the oyle upon the wheele makes it goe glib and nimble The sayles give the speed the ballast steadinesse to the motion of the Ship And hereupon God weighs out to us our favours and crosses in an equall ballance and so tempers our sorrowes that they may not oppresse and our joyes that they may not transport us Each one hath some matter of envy to others and of griefe to himselfe Thou dealest mercifully with us least wee should fall from thee and despaire thou beatest us least wee should forget thee and so perish saith Saint Austin He that knowes our frame knowes we are best when we are worst and live holiest when wee are miserablest wherefore by affliction he separates the sinne that hee hates from the sinner whom he loves and we are by much the better for this scowring It is the wont of Fathers to hold in their owne Children when they suffer the Children of bond-men to goe at large and doe as they list yea when divers children are playing the wantons if we see a man take one from the rest and whip him soundlâ— we conclude that alone to be his Childe Yea wise and discreet Fathers will force their Children earnestly to apply themselves to their study or labour and will not let them be idle although it bee Holy-day yea constraine them to sweat and oftentimes to w 〈…〉 when their Mothers would sâ—t them on their lâ—ppâ—â— and keepe them at home all day in the shadow â—oâ—â—uâ—ning their white Jacob is bound prentise while prophâ—â—e Esau rides a hunting Of Elkanaâ— his two wives 〈◊〉 was in more esteeme with God yet barren and Peninnah lesse yet she was fruitfull 1 Sam. 1. They were all grosse inconsequences for Gedeon to argue Gods absence by affliction his presence by
the Lord by this evill of Chastisement for sinnes past preventeth the evills of sin and greater punishments for the time to come The Lord saith Elihu correcteth man that he might turne away from his enterprize and that he might keepe backe his soule from the Pit and that his life should not perish by the sword Job 33. 17 18. This salt doth not onely preserve from Corruption but also eate out Corruption We are chastened of the Lord saith the Holy Ghost that we might not be condemned with the world 〈◊〉 Cor. 11. 32. If we be not chastned here we shall be condemned hereafter Erring soules bee corrected that they may be converted not confounded If Paul had not beene buffetted by Sathan and wicked men he had been exalted out of measure 2 Cor. 12. 7. Pride is so dangerous a poyson that of another poyson there was confected a counterpayson to preserve him from it God would rather suffer this chosen Vessell to fall into some infirmity then to be proud of his singular priviledges Least I should be exalted above measure through the abundance of Revelations there was the poyson of Pride insinuating it selfe I had a Thorne in the flesh the messenger of Sathan to buâ—â—et me There waâ— the Counterpoyson or Antidote which did at once make him both sick and whole And this is no unusuall thing with God who in mercy doth so use the matter that he cures one sinne by another how many proud men have beene healed by the shame of their uncleannesse how many furious men by a rash bloudshed and so in many other cases one Devill being used for the ejection of another Yea we gain strength by every new fall for hence issues deeper humility stronger hatred of sinne fresh indignation against our selves more experience of the deceitfulnesse of our hearts renued resolutions untill sinne bee brought under c. 2 Cor. 7. 11. The Lord sets some messenger of Sathan and our lusts together by the eares as the Aegyptians against the Aegyptians that while two poysons wrestle we may live But my purpose is to speak of affliction not sinne Bodily sicknesse saith S. Gregory clenseth away sinnes committed and curbeth and hindereth those that in health might have beene committed The flesh indeed is nourished by softnes but the spirit by hardnes that is fed by delights and pleasures this groweth by bitternes And hereupon when a Religious man as Rufinus relates prayed John the Ankorite to free him of a certaine Ague he answered him truly thou desirest to have a very necessary companion cast out of doores for saith hee as cloathes are washed with sope so is the minde purified by diseases And the same may be averred of all kindes of crosses For is it not commonly seene that the pleasures of the body are the poysons of the soule heape riches and â—onours upon an evill man you doe but minister wine to him that hath a feaver saith Aristotle hony to one oppressed with choler and meat to one troubled with morbus cealiacus which increaseth the disease saith Plutarch For as Noah was drunk with his owne wine so the cup of prosperity hath intoxicated many a soule and God hath no worse servants in our Land than they that can live of their Lands and care for nothing else Commonly where is no want is much wantonnesse And as we grow rich in temporals we grow poore in spirituals Naball cannot abound but hee must surfeit Turtullus cannot be cloquent but hee must turne the edge of his wit against the Gospell Many cannot have beauty but they must love their faces more than their soules Wee use Gods blessings as Jehu did Jehorams messengers David Goliahs sword We turne them against their owner and giver and fight against Heaven with that health wealth wit those friends meanes mercies that wee received thence abusing peace to security plenty to ease promises to presumption gifts to pride for commonly so much the more prâ—â—d idle secure wanton scornefull impenitent by how much the more we are inriched advanced and blessed And it is just with God to make us know what we had by what we want But I proceed The enjoyment of the Worlds peace might adde to my content but it will indanger my soule how oft doth the recovery of the body state or minde occasion a Relaps in the soule Turne but the Candle and that which keepes me in puts me out The younger brother shall not have all his portion least he run Ryot All the life of Salomon was full of prosperity and therefore we find that Salamon did much forget God but the whole life of David had many enemies and much adversity and therefore we see by his penitentiall Psalmes and others that David did much remember God And indeed if God did not often visit us we should serve him as the Women of Tartary doe their husbands who marry if they be absent but twenty dayes But the fire of correction eates out the rust of corruption And as Vineger with its shaâ—pnesse keepes flowers from corrupting so their malice keeps our soules from festering Bees are drowned in Honey but live in Vineger Now if sweet meates breed surfets it is good sometimes to taste of bitter it is good somewhat to unloade when the Ship is in danger by too liberall a ballast I will tell you a Paradox I call it so because few will beleeve it but it is true many are able to say they have learned to stand by falling got strength by weaknesse The burnt Child dreads the fire and a broken bone well set is faster ever after Like Trees we take deeper root by shaking And like Torches we flame the brighter for bruizing and knocking God suffered Sathan to spoile Job of his substance rob him of his Children punish him in his body Yet marke but the Sequell well and you shall find that he was crost with a blessing As the Physition in making of Triacle or Methâ—idâ—te for his Patient useth Serpents Adders and such like poyson that he may drive out one poyson with another Even so our spirituall Physition is pleased to use the malice of Sathan and wicked men when hee tempereth to us the Cup of affliction that hereby he may expell one evill with another Yea two evils with one namely the evill of sinne and the evill of punishment and that both temporall and eternall Perhaps this byting plaister burneth thee but it healeth thee He suffers us to be afflicted because he will not suffâ—s us to be damned such is the goodnesse of our heavenly Father to us that even his anger proceeds from mercy he scourgeth the flesh that the spirit may be saved in the day of Jesus Christ 1 Cor. 5. 5 Yea Joseph was therefore abased in the dungeon that his advancement might be the greater It is true in our thoughts we often speake for the flesh as abraham did for Ismael O that Ismael might live in thy sight No God takes away Ismael and gives Isaac
heare it or this tongue utter it or this heart conceive it it must needs follow that they were translated already thither Now if this be so how acceptable should death be when in dying we sleepe and in sleeping we rest from all the travels of a toylesome life to live in joy and rest for evermore Let us then make that voluntary which is necessary and yeeld it to God as a gift which wee stand bound to pay as a due debt saith Chrysostome Yea how should we not with a great deale of comfort and security passe through a Sea of troubles that wee may come to that haven of eternall rest How should we not cheere up one another as the mother of Melitho did her sonne when shee saw his legges broken and his body bruised being ready to yeeld up his spirit in Martyrdome saying O my sonne hold on yet but a little and behold Christ standeth by ready to bring helpe to thee in thy torments and a large reward for thy sufferings Or as Jewell did his friends in banishment saying This world will not last ever And indeed we doe but stay the tyde as a fish left upon the sands Ob. I but in the meane time my sufferings are intollerable saith the fainting soule Sol. It is no victory to conquer an easie and weake crosse these maine evills have crownes answerable to their difficulty Rev. 7. 14. No low attempt a star-like glory brings but so long as the hardnesse of the victory shall increase the glory of the triumph indure it patiently cheerefully 2. Secondly as patience in suffering brings an eternall reward with it in Heaven so it procureth a reward here also suffer him to curse saith David touching Shâ—mâ—i here was patience for a King to suffer his impotent subject even in the heat of bloud and midst of warre to speake swords and cast stones at his Soveraigne and that with a purpose to increase the rebellion and strengthen the adverse part but marke his reason It may be the Lord will looke upon mine affliction and do me good Why even for his cursing this day 2 Sam. 16. 12. And well might he expect it for hee knew this was Gods manner of dealing as when he turned Balaams curse into a blessing upon the children of Israel Num. 23. And their malice who sold Joseph to his great advantage Indeed these Shemeis and Balaams whose hearts and tongues are so ready to curse and raile upon the people of God are not seldome the very meanes to procure a contrary blessing unto them so that if there were no offence to God in it nor hurt to themselves we might wish and call for their contempt cruelty and curses for so many curses so many blessings I could adde many examples to the former as how the malice of Haman turned to the good of the Jewes the malice of Achitophel to the good of David when his counsell was turned by God into foolishnesse the malice of the Pharisees to him that was borne blinde when Christ upon their casting him out of the Synagogue admitted him into the Communion of Saints John 9. 34. The malice of Herod to the Babes whom he could never have pleasured so much with his kindenesse as he did with his cruelty for where his impiety did abound there Christs pittie did superabound translating them from their earthly mothers armes in this valley of teares unto their heavenly Fathers boso 〈…〉 e in his Kingdome of glory But more pertinent to the matter in hand is that of Aaron and Miriam to Moses when they murmured against him Numb 12. where it is evident that God had never so much magnified him to them but for their envy And that of the Arians to Paphâ—â—tiâ—s when they put out one of his eyes for withstanding their Heresie whom Constaâ—tine the Emperour even for that very cause had in such reverence and estimation that hee would often send for him to his Court lovingly imbracing him and greedily kissing the eye which had lost his owne sight for maintaining that of the Catholike Doctrine so that we cannot devise to pleasure Gods servants so much as by despighting them And thus you see how patient suffering is rewarded both here and hereafter that we lose what ever wee doe lose by our enemies no otherwise then the husbandman loseth his seed for whatever we part withall is but as seed cast into the ground which shall even in this life according to our Saviours promise returne unto us the increase of an hundred fold and in the world to come life everlasting Marke 10. 29 30. But admit patience should neither be rewarded here nor hereafter yet it is a sufficient reward to it selfe for hope and patience are two soveraigne and universall remedies for all diseases Patience is a counterpoyson or antipoyson for all griefe It is like the Tree which Moses cast into the wateâ—s Exod. 15. 25. for as that Tree made the waters sweet so Patience sweetens affliction it is as Larde to the leane meate of adversity It makes the poore beggar rich teacheth the bondman in a narrow prison to enjoy all liberty and society for the patient beleever though he be alone yet he never wants company though his diet be pe 〈…〉 y his sawce is content all his miseries cannot make him sicke because they are disgested by patience And indeed it is not so much the greatnesse of their paine as the smalnesse of their patience that makes many miserable whence some have and not unfitly resembled our fancies to those multiplying glasses made at Venice which being put to the eye make twenty men in Armes shew like a terrible Army And every man is truely calamitous that supposeth himselfe so as oftentimes we die in conceit before we be truly sicke we give the battell lost when as yet we see not the enemy Now crosses are either ponderous or light as the Disciples or Scholers esteeme them every man is so wretched as he beleeveth himselfe to be The taste of goods or evills doth greatly depend on the opinion we have of them and contentation like an old mans spectacles makes those characters easie and familiar that otherwise would puzzle him shrewdly Afflictions are as wee use them there is nothing grievous if the thougâ—t make it not so even paine it selfe saith the Philosopher is in our power if not to be disanulled yet at least to be diminished through patience very Gally-slaves setting light by their captivity finde freedome in bondage Patience is like a golden shield in the hand to breake the stroke of every crosse and save the heart though the body suffer A sound spirit saith Salomon will beare his infirmity Prov. 18. 14. Patience to the soule is as the lid to the eye for as the lid being shut when occasion requires saves it exceedingly so patience intervening betweene the soule and that which it suffers saves the heart whole and cheeres the body againe And therefore if you marke it when you
saith learned Hooker is Isaac's Apologie to his brother Ismael the Apologie which patience and silence make no Apologie and we have our Saviours president for it for when false witnesses rose up and accused him falsely before the Priests Scribes and Elders it is said that Jesus hold his peace that infinite wisdome knew well how little satisfaction there would bee in answers where the Sentence was determined where the Asker is unworthy the Question captious words bootlesse the best answer is silence Let our Answer then to their Reasons be No to their scoffes nothing And yet when the slaâ—â—ders which light on our persons rebound to the discredit of our profession it behoveth us not to bee silent in answering truly when as our adversaries are eloquent in objecting falsely an indignity which onely toucheth our private persons may be dissembled as Austin replyed to Petillian Possumus esse in his eopiosi pariter sed nolumus esse pariter vani But in the other case the retorting of a poysoned weapon into the adversaries owne breast is laudable It is the weaknesse of some good natures the more is the pitty to grieve and to be angry at wrongs received and thereby to give advantage to an enemy But what would malice rather have than the vexation of them whom it perseâ—utes We cannot better please an adversary than by burting our selves and this is no other than to humour envie to serve the turne of those that maligâ—â— us and draw on that malice whereof we are already weary whereas carelesnesse puts ill will out of countenance and makes it with-draw it selfe in a rage as that which doth but shame the Authour without hurt of the Patient In a causelesse wrong the best remedy is contempt of the Author CHAP. XXVI Because it is for our credit to be evill spoken of by them and would be a disparagement to have their good word 3. REasons joyntly respecting our selves and our enemies are two 1 Because it Were a disparagement to have their good word 2 Because it Is the greatest praise to be dispraised of them THese two reasons being neere of kinne in speaking of them I will cast both into the similitude of a Y which is joyned together at one end brancht in the middle And first to joyne them both together The condemnation and approbation of wicked men is equally profitable and acceptable to good men for every word they speak of the conscionable is a slander whether it be good or evill whether in praise or dispraise his very name is desiled by comming into their mouthes or if this doe not hold in all cases yet as a Reverend Divine saith it is a praise to the god'y to be dispraised of the wicked and a dispraise to be praised of them their dispraise is a mans honour their praise his dishonour so that when deboysed persons speake ill of a man especially their Minister the worse the better for to be well spoken of by the vitious and evill by the vertuous to have the praise of the good and the dispraise of the bad is all one in effect as Salomon sheweth They that forsake the Law saith he praise the wicked but they that keep the Law set themselves against them Prov. 28. 4. Thus much of both Reasons joyntly now of each severally and first That it is a disparagement to a godly man to be well spoken of by the wicked When it was told Antisthenes that such an one who was a vitious person spake good words of him he answered What evill have I done that this man speakes well of mee To be praised of evill men saith Bion the Philosopher is as evill as to be praised for evill doing For such like Garlick suck onely the ill vapours from all they come neere Out of which consideration our Saviour Christ rejected the evill spirits testimony which though it were truth yet he would not suffer the Devill to say Thou art the Christ the Sonne of God or that Holy One but rebuked him sharply and injoyned him to hold his peace Luke 4. 35. No he would not suffer the Devils at another time to say That they knew him Vers. 41. And good reason for hee knew that the Devils commendations would prove the greatest slander of all Neither would Saint Paul suffer that maid which had a spirit of Divination to say he was the Servant of the most High God which shewed them the way of Salvation Acts 16. 17 18. well knowing that Sathan did it to this end that by his testimony and approbation he might cause them which formerly beleeved his Doctrine to suspect him for an Impostor and Deceiver and that he did his miracles by the helpe of some Familiar spirit And indeed if the good report of wicked men who are set on worke by Sathan did not derogate from the godly or from the glory of God Sathan should be divided against himselfe and if Sathan be divided against himselfe saith our Saviour how shall his Kingdome stand Now we know he seeketh to advance his Kingdome by all possible meanes and consequently in this Wherefore if wee enjoy any wicked mans love and have his good word we may justly suspect our selves are faulty in one kinde or other for 't is sure he could not doe so except he saw something in us like himselfe If every thing were unlike him how is it possible hee should love us Difference breeds disâ—â—ion and sweet congruity is the Mother of love This made Aristotle when a Rakeshame told him he would rather be hanged by the necke than be so bated of all men as he was reply And I would be hanged by the neck ere I would bee beloved of all as thou art And Phocion to aske when the people praised him what evill have I done It was a just doubt in him and not an unjust in any that are vertuous like him which occasioned one to say their hatred I feare not neither doe I regard their good will Secondly a wicked mans tongue is so farre from being a slander that it makes for our credit to be evill spoken of by them To be evill spoken of by wicked men saith Terence is a glorious and laudable thing and another It is no small credit with the vile to have a vile estimation As a wicked mans glory is his shame so the godly mans shâ—me for doing good is his glory and to be evill spoken of for well-doing is peculiar to good men as Alexander used to speake of Kings Yea saith Epictetus It is the highest degree of reputation for a man to â—eare evill when he doth well And Job is of his judgement which makes him say If mine adversary should write a booke against me would I not take it upon my shoulder and bind it as a Crowne unto me Yes I would c. Job 31. â—5 36 37. And who having the use of Reason especially sanctified will not conclude that Religion and Holinesse must needs be an excellent thing because
winde-mills would not turne about to doe any good service but for the winde of mens praises Now it is one method to practise swimming with Bladders and another to practise dauncing with heavy shoes Wee read of some that in the Monastery could fast whole dayes together with ease but in the dezart they could not hold out untill noone but their bellyes would be craving presently 4. The one doth it in faith which onely crownes good actions for whatsoever is not done in faith is sin Rom. 14. 23. and therefore cannot please God Heb. 11. 6. the reason is this If our best actions be not the fruites of a lively faith they spring from Ignorance and Iâ— fidelity as hearbes may doe from a dunghill And its evident they have not faith for how should they beleeve in him of whom they have not heard Rom. 10. 14. And it were well if all that are meere civill and morall men would looke to the Rock where-out their workes are hewen and to the Pit where-out they were digged for God looketh at no action further then it is the worke of his spirit but the spirit is nowhere but in the sonnes of God Galat. 4. 6. and no sonnes but by faith in Christ Gal. 3. 26. So that obedience without faith is but as the shell without the kernell the huske without the corne the carkasse without the soule which the Lord abhorres as the sacrifice of Fooles Isay 66. 3. Whence it is that all the vertues of the Heathen are called by Divines splendida peccata shining or glistering sinnes sinnes as it were in a silken Robe 5. The summe of all Morall Philosophy is included in these two words sustaine and abstaine and a wicked man may restraine evill as doe the godly but here is the difference the one keepes in corruption the other kils corruption 6. The Philosopher and so all civill and morall men can forbeare the Christian forgive they pardon their enemies we love ours pray for them and returne good for evill And if not we no whit savour of Heaven For if you love them which love you saith our Saviour what thankes shall you have for even the sinners doe the same such as see not beyond the clouds of humane reason But I say unto you which heare Love your enemies blesse them that curse you doe good to them that hate you and pray for them which hurt you and persecute you Matth. 5. 44. Luke 6. 27. 32 33. shewing that if wee will ever hope for good our selves wee must returne good for evill unto others In which words you may note a tripple injunctioâ— one to the heart the treasury of love another to the tonguâ— loves interpreter the third and principall to the hand which is loves Factor or A 〈…〉 oner Wherein our Saviour seemes to set man like a Clock whose master wheele must not onely goe right within nor the bell alone sound true above but the â—and also point straight without as for the motion and setting of the wheele within he saith to the heart love your enemies for the stroke and sounding of the Bell above hee saith to the tongue blesse them that curse you and for the pointing of the hand or Index without he saith to the hand doe good to them that hurt you Now well may naturaâ—l men sayle with the winde of their naturall passions and corrupt affections in rendering evill for evill but Christ the Master and Pylot of his Ship the Church hath charged all passengers bound for Heaven the Haven of their hope and Harbour of their rest like Pauls Marâ—iners Acts 27. to sayle with a contrary winde and weather of doing good for evill and like the Disciples on the Lake of Genazareth Rowe through the raging waves of their enemies reproaches with a contrary breath not rendring rebuke for rebuke but contrariwise to blesse 1 Peter 3. 9. And the better to teach us this lesson he practised it himselfe adding example to precept for his word and his worke like mercy and truth met together his precept and his practâ—se like righteousnesse and peace kissed each other for when they in devillish malice sought nothing but his condemnation he in great love went about the worke of their salvation when they shed his bloud to quench their malice hee sweat water and bloud to wash their soules Yea when the Jewes were crucifying of him he at the same time though the torments of his passion were in t 〈…〉 able incomparable unconceiveable solliciteth God for their pardon Luke 23. 34. Now his prayer could not but be efficatious and a pardon for such murthâ—rers was no meane good turne And this likewise is the practise of the Saints who strive to imitate their Master in all things which he did as man S. Steven at the instant while his enemies were stoning of him kneeled downe and prayed Lord lay not this sinne to their charge Acts 7. 60. Where is one thing very remarkable he stood when he prayed for himselfe but kneeled when he prayed for hiâ— enemies herby shewing the greatnesse of their impiety which easily could not be forgiven as also the greatnesse of his piety And indeed as to render good for good is the part of a man and to render evill for evill the part of a beast and to render evill for good the part of a devill so to render good for evill is onely the part of a Saint be mercifull as your heavenly Father is mercifull Luke 6. 36. It were easie to abound in examples of this kinde how often did Moses returne good unto Pharaoh for his evill in praying and prevailing with God for him to the removall of nine severall plagues notwithstanding his cruell oppression And David what could he have done for Saul that he left undone notwithstanding hee so cruelly persecuted him and hunted after his life And the like I might shew in that man of God to Jeroâ—oam and they that went to Heaven by the bloudy way of Martyrdome who prayed for others even their persecutors and murtherers an easier passage to Heaven Yea Gods people account it a sinne to cease praying for their worst enemies 1 Sam. 12. 23. But what doe I tell them of these transcendent examples when I never yet heard or read of that Philosopher which could parallel Doctor Cooper Bishop of Lincolne in an act of patient suffering who when his wife had burnt all his Notes which he had beene eight yeares a gathering least hee should kill himselfe with overmuch study for she had much adoe to get him to his meales shewed not the least token of passion but onely replyed Indeed wife it was not well done so falling to worke againe was eight yeares more in gathering the same Notes wherewith he composed his Dictionary which example I confesse more admires me than any that ever I heard of from a man not extraordinarily and immediately inspired and assisted by the Holy Ghost and sure he that could indure this could indure any thing whether
26. that is be angry with sin onely For Cautions and Rules to be observed when we appeale to the Magistrate 1. First let it be in a matter of weight and not for trifles True thou canst not be more forward to cast away thy money then some Lawyers are to catch it but the Physition and Lawyer are for necessity not for wantonnesse What said one to a Lawyer offering to right his wrongs and revenge him of his adversary by Law I am resolved rather to beare with patience an hayleshower of injuries than seeke shelter at such a thicket where the brambles shall pluck off my fleece and doe me more hurt by scratching than the storme would have done by hayling I care not for that Physicke where the remedy is worse than the disease 2. Secondly let it be in case of necessity after we have assayed all good meanes of peace and agreement using Law as a Father doth the Rod full sore against his will As whatever our wrongs be true wisedome of the spirit will send the Apostle lenity as admonitions harbinger with offers of peace before she takes out prosses 2 Tim. 2. 25. 3. Thirdly let not our ayme and end be the hurt of our enemy but first the glory of God secondly the reformation of the party himselfe that so he which is overcome may also overcome and if it may be others by his example whereby more than one Devill shall be subdued And thirdly to procure a further peace and quiet afterwards as Princes make warre to avoid warre yea in case we see a storme inevitably falling 't is good to meet it and break the force Fourthly let us not be transported either with heat or hate but begin and follow our suits without anger or using the least bitternesse or extremity against the person of our adversary as Tilters break their Speares on each others breasts yet without wrath or imention of hurt or as Charles the French King made warre against Henry the seventh King of England rather with an Olive-branch than a Lawrell-branch in his hand more desiring peace than victory not using bribery or any other meanes to corrupt or hinder justice but to seeke our owne right Fifthly and lastly having used this ordinary meanes that the Lord hath given us for the righting of our selves in case we finde no redresse let us rest with quietnesse and meeknesse therein without fretting or desire to right our selves by private revenge knowing assuredly that the Lord hath thus ordered the whole matter either for our correction or for the exercise of our patience and charity or that he will take the matter into his owne hand and revenge our cause of such an enemy farre more severely or for that he meanes to deale farre better with us if wee commit our cause to him than either our selves or any Magistrate could haâ—e done To conclude this argument in a word If thou goe to Law Make Conscience thy Chauncery Make Charity thy Judge Make Patience thy Councellor Make Truth thy Atâ—urnâ—y Make Peace thy Soliciton And so doing thou shalt be sure to finde two friends in thy suit that will more bestead thee than any 〈◊〉 Judges namely God and thy Conscience God who being Chiefe Justice of the whole world can doe for thee whatsoever he will and will doe for thee whatsoever is best thy Conscience which is instead of a thousand good Witnesses a thousand good Advocates a thousand good Juries a thousand Clarkes of the Peace and Guardians of the Peace to plead procure pronounce record and assure to thee that peace which passeth all understanding But I feare I have incited your impatiency by standing so long upon patience CHAP. XXXIII Vse and Application of the â—â—rmer Reason 1. Use. THese latter Reasons being dispatcht returne wee to make use of the former for I may seeme to have left them and be gone quite out of sight though indeed it cannot properly bee called a digression seeing the last point proved was That God suffers his children to be persecuted and afflicted for the increase of their patience First if God sends these afflictions either for our Instruction or Reformation to scowre away the rust of corruption or to try the truth of our sanctification either for the increase of our patience or the exercise of our faith or the improvement of our zeale or to provoke our importunity or for the doubling of our Obligation seeing true gold flyes not the touch-stone let us examine whether we have thus husbanded our afflictions to his glory and our owne spirituall and everlasting good I know Gods fatherly chastisements for the time seeme grievous to the best of his Children Yea at first they come upon us like Sampsâ—â—s Lyon looke terrible in shew as if they would devoure us and as Children are affraid of their friends when they see them masked so are we But tell me hath not this roaring Lyon prevailed against thy best part hast thou kept thy head whole I meane thy soule free For as Fencers will seeme to fetch a blow at the legge when they intended it at the head so doth the Devill though he strike at thy name his ayme is to slay thy soule Now instead of being overcome dost thou overcome Hath this Lyon yeelded thee any honey of Instruction or Reformation Hath thy sinne dyed with thy fame or with thy health or with thy peace or with thy outward estate Dâ—est thou perceive the graces of Gods Spirit to come up and flourish so much the more in the spring of thy recovery by how much the more hard and bitter thy winter of adversity hath beene Then thou hast approved thy selfe Christs faithfull Souldier and a Citizeâ— of that Ierusalem which is above 〈…〉 a I dare boldly say of thee as Saint Paul of himselfe That nothing shall be able to seperate thee from the love of God which is in Christ Iesus our Lord Rom. 8. 39. To â—in â—e this honey in the Lyon more than makes amends for all former feare and griese and in case any man by his humiliation under the hand of God is growne more faithfull and conscionâ—ble there is honey out of the Lyon or is any man by his temptation or fall become more circumspect after it there also is honey out of the Lyon c. For there is no Sampson to whom every Lyon doth not yeeld some honey for as affliction sanctified ever leaves some blessing behinde it like the River Nilus which by overflowing the Land of Aegypt fattens and â—ils it with flowers and fruits so a sine wit and a Christian will makes use of any thing like the little Bee which will not off the meanest flower till she hath made somewhat of it Even Sauls malice shall serve to enhaunce Davids zeale and the likelihood of losing Isaac shall both evidence and improve Abrahams love to God or hath the Lord made Hannah barren and doth her adversary vex her sore yeare by yeare and grievously upbraid her for
and fore-appointeth every particular crosse Eccles. 3. 1. Rom. 8. 28. 29. but even effecteth them and brings them into execution as they are crosses corrections tryals and chastisements Isaiah 45. 7. Amos 3. 6. and also ordereth and disposeth them that is limiteth and appointeth the beginning the end the measure the quality and the continuance thereof yea hee ordereth them to their right ends namely his owne glory the good of his servants and the benefit of his Church Jeremy 30. 11. Gen. 50. 19. 20. 2 Sam. 16. 10. Psal. 39. 9. God useth them but as Instruments wherewith to worke his good pleasure upon us As what are our enemies but Gods Axes to cut us downe not for the fire but for the building Gods Masons to hew us here in the Mountaine that we may be as the pollished corner stones of the Temple Ps 〈…〉 144. 12. Or admit the Mâ—son pulls downe the House it is not with an intent to destroy it but to reedifie it and raise it up againe in better formâ— and fashion Gods skullains to scowre up the vessell of his House that they may be meâ—t for the Masters use If then they be but as Instruments or Toâ—les in the hand of the worke-man we must not so much looke to the Instrument as to the Author Gen. 45. 5. and 50. 30. Well may the Priests of the Philistims doubt whether their plague bee from God or by Fortune 1 Sâ—m 6. 2. 9. but let a Joseph be sold into Aegypt he will say to his enemies Yee sent not me hither but God when ye thought evill against me God disposed it to good that hee might bring to passe as it is this day and save much people alive or let a David be rayled upon by any cursed Shimei hee will answer Let him alone for he curseth even because the Lord hâ—th bid him curse David Who dare then say wheresore hast thou done so 2 Sam. 16. 10. Or let a Micha be trodden upon and insulted over by his enemy his answer shall be no other than this I will beare the wrâ—th of the Lord be 〈…〉 se I have sinned against him untill be plead my cause and execute judgement for me Micha 7. 9. The beleever that is conversant in Gods booke knowes that his adversaries are in the hands of God as a Hammer Axe or Rod in the hand of a smiter and therefore as the Hammer Axe or Rod of it selfe can doe nothing any further than the force of the â—and using it gives strength unto it so no more can they doe any thing at all unto him further than it is given them from above as our Saviour told Pilate John 19. 11. See this in some examples you have Laban following Jacob with one troope Esau meeting him with another both with hâ—stile intentions both goe on till the utter most point of their execution both are prevented â—re the execution for stay but a while and you shall see Laban leave him with a kisse Esau meet him with a kisse of the one hee hath an oath tâ—â—res of the othâ—r peace with both GOD makes sooles of the enemies of his Church he lets them proceed that they may be frustrate and when they are gone to the uttermost reach of their teather hee puls them back to the stake with shame Againe you have Senâ—châ—rib let loose upon Hezekiah and his people who insults over them intolerably 2 Kings 18. Oh the lamentable and in sight desperate condition of distressed Jerusalem wealth it had none strength it had but a little all the Countrey round about was subdued unto the Assâ—rian that proud victor hath begirt the wals of it with an innumerable army scorning that such a shovell-full of earth should stand out but one day yet poore Jerusalem stands alone blockt up with a world of enemies helplesse friendlesse comfortlesse looking for the worst of an hostile sury and on a sudden before an Arrow is shot into the City a hundred fourscore five thousand of their enemies were slâ—ine and the rest run away 2 Kings 19. 35. 36. God laughs in Heaven at the Plots of Tyrants and befooles them in their deepest projects If he undertake to protect a people in vaine shall Earth and Hell couspire against them Nothing can be accomplished in the Lower-House of this world but first it is decreed in the Upper Court of Heaven as for example what did the Jewes ever doe to our Saviour Christ that was not first both decreed by the Father of Spirits and registred in the Scriptures for our notice and comfort They could not so much as throw the Dice for his Coat but it was prophesied Psal. 22. 18. and in Psal. 69. 21. It is â—ore-told that they should give him gall in his meat and in his thirst vineger to drinke the very quality and kinde of his drinke is prophesied yea his face could not be spit upon without a prophesie those filthy excrements of his enemies fell not upon his face without Gods decree and the Prophets relation Isay 50. 6. Yea let the Kings of the earth be assembled and the Rulers come together Let Herod and Pontius Pilate with the Gentiles and the people of Israel gather themselves in one league against him it is in vaine for they can doe nothing but what the hand of God and his Councell hath before determined to be done as Peter and John affirmed to the rest of the Disciples for their better confirmation and comfort Acts 4. 26. to 29. No notwithstanding the Devill raged the Pharisees stormed Herod and Pilate vexed Cayaphâ—s prophesied all combined and often sought to take him yet no man laid hands on him untill his houre was come that God had appointed so that by all their Plots they were never able to doe him any more hurt then onely to shew their teeth John 7. 30. If we are in league with God we need not feare the greatest of men Indeed it was Pilates brag to Christ knowest thou not that I have power to cruciâ—ie thee John 19. 10. And Lâ—bans to Jacob Gâ—â— 31. 29. I am able to doe you hurt but they were but vaine cracks for doth not Pharoabs overthrow tell all boasting Champions that an Host is nothing without the God of Hosts Yea Sathan himselfe was saine to say unto God in Jobs case stretch out now thine hand c. Job 1. 11. 2. 5. Now it must needs comfort and support us exceedingly if in all cases we do but duly consider that inequalitâ— is the ground of order that superiour causes guide the subordinate that this sublunaâ—y Globe depends on the celestiall as the lesser wheeles in a Clock doe on the great one which I â—inde thus expressed As in a Clock one motion doth convay And carry divers wheeles a severall way Yet altogether by the great wheeles force Direct the hand unto his proper course Who is he that saith and it commeth to passe when the Lord commandeth it not Lament 3. 37. Suppose
were ill for the best of us if we were permitted to be our owne choosers Let Peter have his desire and his Master shall not dye so Peter himselfe and the whole world had beene lost in unfit supplications we are most heard when we are repelled our God oftentimes doth answer our prayers with mercifull denyals and most blesseth us in crossing our desires We may aske either bad things to a good purpose or good things to a bad purpose or good things to a good purpose but in an ill season Now if wee aske what is either unsit to receive or unlawfull to beg it is a great favour of our God to be denyed granting is not alwayes the effect of love if so then had Paul beene lesse loved then Satan Satan beg'd but once and had his prâ—yer granted conceâ—ning Job S. Paul beg'd thrice that he might not be bufferted yet was dâ—nyed Satan beg'd his shame who envied his successe Saint Paul that freedome from temptation which would have beene woâ—se had then wanted yea if granting were alwayes an effect of love then was our â—â—â—ssed Saviour lesse loved than Satan for the Lord would not let the Cup of his passion passe from him upon his earnest prayer which he made as he was Man But you must know that denyals in some cases are better than grants the Lord will not take away the body of sinne from us upon our earnest prayers yet he granteth us that which is equivalent viz. Grace to subdue our corruptions and withall takes away the occasion of pride which is better for certainly he is more supported of God that hath grace given him to conquer a temptation as had the Martyrs in bâ—ing able to suffer those tortures than another who is excused to fight Againe we must not measure Gods hearing of our suit by his present answer or his present answer by our owne sense touching the first Zachary a long time failed of a Sonne for all his Prayer but when he had even forgot that Prayer he had a Sonne the Angell brings him good newes Luke 1. 13. Thy prayer is heard When did he make this Prayer Not lately for then he was growne old and had given over all hope of a childe so that his request was past over many yeares and no answer given The like example we have in Hâ—nnah who powring out her soule before the Lord in the trouble of her spirit God did not immediately tell her by râ—velation that she should conceive a Sonne but he gave her for the present faith which did worke in her jâ—y and peace of conscience for saith the text she looked no more sad and when she had waited his leisure a certaine time The Lord remembred her with a Sonne 1 Sam. 1. There is nothing betweene God and thee but time prescribe not his wisedome hâ—sten nâ—t his mercy his grace is enough for you nâ—w his glory shall be more than enough hereafter Tarry a little the Lords leisure deliverance will come peace will come joy will come thy teares are reserved tâ—ine hunger shall be satiâ—fied thy sorrow shall be comforted In the meane while to be patient in misery makes misery no misery while we consider that when a little brunt is once past troubles will cease but joyes shall never cease Wherefore let us never give over but in our thoughts knit the beginning progresse and end together and then shall we see our selves in Heaven out of the reach of all our enemies 2. To prove that we are not to judge of GODS answering our prayers by our owne sense I need but to instance the Woman of Canaan as what can speed well if the prayer of saith from the knees of humility succeed not and yet behold the further she goes the worse she fares her discouragement is doubled with her suite it is not good saith our Saviour to take the Childrens bread and cast it to dogges here was cold comfort yet stay but a while he cleares up his browes and speaks to her so comfortably that 't were able to secure any heart to dispell any seares O Saviour how different are thy wayes from ours when even thy severity argues savour The tryâ—ll had not beene so sharpe if thou hadst not found the faith so strong if thou hadst not meant the issue so happy it is no unusuall thing for kindnesse to looke sternly for the time that it may indeare it selfe more when it lists to be discovered It was cold comfort that the Câ—iple heard from Peter and Jâ—hn when he begg'd of them an almes Silver and Gold have I none but the next clause Rise up and walke made amends for all O God we may not alwaies measure thy meaning by thy semblance sometimes what thou most intendest thou shewest least in our afflictions thou turn'st thy backe upon us and hidest thy face from us when thou most mindest our distresses So Jonathan shot the arrowes beyond David when he meant them to him So Joseph calls for Beâ—jamin into bands when his heart was bound to him in the strongest affection so the tender mother makes as if she would give away her crying Childe whom she hugges so much closer in her bosome If thou passe by us whiles we are strugling with the tempest we know it is not for want of mercy thou canst not neglect us Oh let not us distrust thee if thou commest it is to relieve us if thou stayest it is to try us howsoever thy purpose is to save us Surely God will worke alone and man must not be of his councell Wherefore many times he deales with wicked men as Eutrapllus sometimes did with his Subjects who when he was minded to do a poor man a mischief would give him abundance of wealth whereas contrarily his Children s 〈…〉 de themselves crost with a blessing As when Isibel Queene of England was to re-passe from Zealand into her owne Kingdome with an Army in favour of her Son against her Husband had utterly beene cast away had she come unto the Port intended being there expected by her enemies but providence against her will brought her to another place where shee sasely landed Yea this I have seene two men striving for the way one receiving a switch over the face drawes his Rapier to kill the other but by a providence in making the offer his sadle swayed to the horse belly whereby in all likelihood the one was saved from killing the other from hanging for before he could make after him he was rid a mile And have not some been detained by a violent storme from comming home whereby they have beene exempt from feeling the dâ—wnefall of their house Sure I am the letting fall of my Glove in the darke once proved a meanes of saving me from drowning while another stepping before me found the danger to his cost And indeed how infinitely should wee intangle our selves if wee could sit downe and obtaine our wishes do we not often wish that which we after see
so improved that stock of grace which wee have recâ—ived from thee But whereas thou gavest us as large a portion we suddenly lost it We were created indeed by thee after thine owne Image in righteousnesse and holinesse and in knowledge of the truth But alas now our understandings are so darkened and dulled our judgements so blinded our wills so perverted our affections so corrupted our reason so â—xiled our thoughts so surprised our desires so entrapped and all the faculties and functions of our Soules so disordered that wee are not sufficient of our selves to thinke much lesse to speake least of all to doo ought that is good And yet usually like Bladders we are not more empty of grace than we are blowne up with pride whereby with Laodicea wee not once see our owne spirituall misery and nakednesse But thinke we are rich and good enâ—ugh as wanting nothing when as scarce any sparke of grace yet appeares in us Yea so farre have we be 〈…〉 from loving and serving thee that wee have hatâ—d those that doe it and that for their so doing And so farre have wee beene from performing that vow which wee mâ—de to Christ in our Baptisme when we tooke his presâ—e money to be his souldiers and serve him in the fâ—â—ld of this world against his and our enemies that wee have renounced our vow made to him and fled from his standard yea sought for Satan and the Woâ—ld seeking to win all wee could from Christ by rempting to sinne and by persecuting such as were better than our selves so that all our recompence of thy love unto us hath beene to doe that which thou hatest and to hate those whom thou lovest Yeâ— we cannot deny but wee have persecuted thee with Paul denyed thee with Peter be 〈…〉 ayed thee with Judas and crucified thee with those cruell Jewes Now Lord it being thus with us how can wee expect that thâ—n shouldâ—st heare our prayers and grant our â—â—quâ—sts yea how can wee looke for other at thinâ— hands then great and gâ—iâ—vous yea then double damnation as most justly wee have deserved Yet most mercifull Father being that thou hast given thy Sonne and thy Sonne hiâ—selfe for the ransome of so many as shall truâ—ly 〈◊〉 〈◊〉 unfainedly beleeve in him who hâ—th 〈◊〉 〈◊〉 sakes fulfilled all righteousnesse 〈◊〉 〈◊〉 on the Crosse and there made full satis 〈…〉 on fâ—r the sins of all thine Elect and sâ—â—ing thou haâ—â—â—ppoynted Prayer as one speciall meanes for the obtaining of thy grace unto which thou hast annexed this comfortable promise that where two or thrée bee gathered together in thy name thou wilt be in the â—idst of them and grant their requests and since our Redéemer hath assured us that whatsoever we shall aske thee in his name thou wilt give it us And likewise knowing that mercy pleaseth thee and that the sole perfection of a Christian is the imputation of Christs righteousnesse and the not imputation of his owne unrighteousnesse We are emboldened to sue unto thee our God for grace that we may be able to repent and beléeve Wherefore for thy promise sake for thy Sonnes sake and for thy great names sake we beféech thee send downe thine holy Spirit into our soules regenerate our hearts câ—ange and purifie our natures subdue our reason rectifie our â—udgements strengthen our wils renew our affections put a stop to our madding aâ—d â—â—raâ—ing fancies beate downe in us whatsoever stâ—nds in opposition to the Sâ—epter of â—esus Christ and enable us in some measure both to withst 〈…〉 that which to evill and performe that which is good and pleasing in thy sight Yea â—ive us repentance never to bee repented of and possesse ouâ— soules with sucâ— a dreadfull awe of thy 〈◊〉 that we may feare as well to commit small sinnes aâ— great ones considering that the least sinne is moâ—â—all without our repentance and thy mercy as well feare to sinne in secret as openly since there is nothing hid from thee as well condemne our selves for evill thoughts as evill déedes considering that the Law is spirituall binding the heart no lesse then the haâ—ds as well abstaine from the occasions of sinne as sinne it selfe and consider that it is not enough to abstaine from eâ—ill unlesse wée hate it also and doe the contrary good And because every day which does not abate of our reckoning will increase it and that by procrastinating we shall but heape unto our selves wrath against the day of wrath Good Lord suffer us not we beseech thee to deferre our repentance lest the custome of evill makes it altogether unalterable in us or lest we dye before we begin to live or lest thou â—esusest to heare us another day calling upon thee for mercy because we refuse to heare thee now calling to us for repentance Wherefore if we be not yet converted let this be the happy houre of our conversion that as our bodies are risen by thy power and providence from sleepe so our soules may daily bee raised from the sleepe of sinne and the darkenesse of this world that so we may enjoy that everlasting light which thou hast prepared for thinâ— and purchased with the bloud of thy deare Son our Saviour Jesus Christ. Give unto us we beseech thee a true lively and justifying faith whereby we may lay hold upon those gracious promises which thou hast made unto us in him and wherewith we may vanquish all our spirituall adversaries Seale up unto us the assurance of our salvation by the testimony of thy blessed Spirit Give to us thy servants that wisedome which descendeth from above that we may be wise unto our eternall salvation so shall our hearts instead of a Commentary helpe us to understand the Scriptures and our lives be an Exposition of the inward man Give us grace to account all things in this world even as drosse and dung that we may win Christ Jesus and Heaven and happinesse by meanes of him Give us single hearts and spirits without guile that wee may love goodnesse for it selfe and more seeke the power of godlinesse then the shew of it and love the godly for thy sake and because they are godly Grant that in the whole course of our lives we may doe unto all others as we would that they should doe unto us considering that whether we doe good or evill unto any one of thy members thou takest it as done unto thy selfe Discover unto us all our owne sinnes that wee may not be so forward tâ—â—â—nsure others as we have beene heretofore Give us patience to beare thy Fatherly chastisements which through thy grace sanctifying them to us become both Medicines to cure us and Antidotes to preserve us from the sicknesse of sinne considering that all the afflictions of this life are not worthy those joyes which shall be revealed unto us Finally good Father we beséech thée inable us so to walke in thy feare that in mirth we be not vaine in knowledge we be not proud
in zeale we be not bitter instruct us by thy woâ—d direct us by thy Spirit mollifie us by thy grace humble us by thy corrections wâ—â— us by thy benefits reconcile our nature to thy will and teach us so to make profit of every thing that we may sée thée in all things and all things in thee And as we are â—uiters unto thy Maâ—esty for these thy blessings spirituall so likewise we humbly beg at thy mercifull hands all necessaries appertaining to our temporall welfare beseeching thee to blesse us in our persons with health strength and liberty in our estates with sufficiency and the right use of it considering that if wee spend what wee have 〈◊〉 our owne lusts we may aske but we shall not receive in our good names with an unreproveable report and so blesse and sanctifie unto us all the things of this life that they may be furtherances of us in the way to a better And now O Lord since thou hast safely brought us to the beginning of this day we beseech thée to defend and direct us in the same and as thou hast blest us in our lying downe and in our rising up so protect and prosper us in our going forth and in our comming home shield and deliver us from the snares of the Hunter who lyeth in waite for our soules and is continually labouring our everlasting destruction And no lesse arme us against the allurements of the world wherein wee shall méet with many provocations and temptations and that we may not lead our selves nor be led into temptation give us wisedome to beware of men even of associating our selves with the vitious like Ioseph leâ—t otherwise with David we be drawne to dissemble or with Peter to deny thee for sinne is of a catching and infectioâ—s quality and our corrupt hearts are like tinder which will kindle with the least sparke especially O Lord kéepe us from yéelding to their solicitations or following their customes of drinking swearing sâ—andering and making the worst construction of things of mocking and scoffing aâ— religion or the religious let not custome and example any whit prevayle with us without or against thy written word lest we misse of the narrow way which alone leadesh unto life onely give us wisedome and grace to looke upon thy Sons whole life and see how he would speake and doe before we speake or doe any thing and then having thy word for our warrant and thy glory for our ayme let no ceusures nor â—â—owtes of any discourage us And seeing that it is in vaine for us to labour except thy blessing goe along with it neither can our endeavours succeed well except thou prosper them blesse every one of us in our severall places and callings and so direct us in all we shall take in hand that whatsoeâ—er we doe may tend to thy glory the 〈◊〉 of others and 〈◊〉 comfort of our owne soules when wee shall come to make our finall account unto thee for them And in these our prayers we are not mindefull of our selves alone but forasmuch as then hast commanded us to pray one for another as being the members of one and the same mysticall body wee beseech thee to blessâ— thy whole Church Vniversall wheresoever dispersed and howsoever distressed or despised farre and wide over thâ— face of the whole earth and vouchsafe unto thy Gospell such a free and effectuall passage that it may sound throughout all Nations Yea we humbly pray thee let it convert and reclaime the Turkes sewes Infidels Indians Atheists Epicures Heretickes and Schismaticks Prevent all plots and projects against the Kingdome of thy Christ let thy Word and Spirit alone beare rule in all places Extend thy tender mercy O Lord to all Protestants beyond the Seas to all Christians under the Turkes or other Infidels strengthen all such as suffer for thy cause and let thy presence with them counterpoyse whatsoever is laid upon them and inable them to continue constant in thy faith and truth to the end More particularly be good unto that part of thy Church planted here amongst us in this sinfull Land which is even sicke with long peace and prosperity and indue us with thy grace as thou hast already with other blessings that they may not rise up hereafter in judgment against us In a more speciall manner be propitious to thy Servant Charles our gratious King Governour to his Royall Consort to the Noble Prince Charles and the reâ—t of that Royall Race together with the Nobility Gentry and Communalty Blesse the Tribe of Levi all Ministers of thy Word and Sacraments let their lippes O God preserve knowledge and their lives righteousnesse and forever blesse thou their labours increase the number of those that are faithfull and painfull and reforme or remove such as are either scandalous oâ— idle and for a constant and continuall supply of their mortality blesse all Schooles of learning and good literature especially the Vniversities Remember in much mâ—râ—y all that are afflicted whether in body or in minde or in both whether in conscience groaning under sinne or for a good conscience because they will not sinne and as thou makest them examples to us so teach us to take example by them and learne wisedome by thy hand upon them And as we pray unto thee so we desire also to prayse thee rendring unto thy Maâ—esty upon the bended knees of our hearts all possible laud and thankesgiving for all thy mercies and â—aâ—ours spirituall and corporall temporall and eternall for that thou hast freely elected â—s to salvation from all eternity when thou hast passed by many millions of others both Men and Angels whereas we deserved to perish no lesse then they and thou mightest â—â—stly have chosen them and leâ—t us for that thou hast created â—s Men and not Beasts in England not in Aethiopia or any other savage Nation in this cleare and bright time of the Gospell not in the darkenesse of Paganisme or Popery For thine unexpressible loâ—e in redeeming us out of Hell and from those unsufferable and endlesse forments by the pretious bloud of thy deare Sonne who spared not himselfe that thou mightest spare us For calling us home to thee by the Ministry of thy Word and the worke of thy good Spirit For the long continuance of thy Gospell with us the best of blessings For sparing us so long and giving us so large a time of repentance For iustifying and in some measure sanctifying us and giving us ground for assured hope of being glorifyed in thy heavenly Kingdome For preserving us from so infinite many perils and dangers which might easily have befalne us eâ—ery day to the taking away of either our estates our limbes or our lives For so plentifully and graciously blessing us all our life long with many and manifold good things both for necessity and delight For peace of conscience and content of minde For our health wealth limbes senses foode rayment liberty prosperity For thy great mercy