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
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
for the body and so likewise for the soule If it be an afflicted conscience waiting Gods leasure for the assurance of his love is the best remedy and so in all others cases Section 10. Objection But when will there be an end of this long disease this tedious affliction this heavy yoake of bondage c. Answer It is a signe of cold love scarce to have begun to suffer for Christ and presently to gape for an end It was a farre better speech of one Lord give me what thou wilt as much as thou wilt when thou wilt Thou art Gods Patient prescribe not thy Physitian It is the Goldsmiths skill to know how long his gold must be in the Crusible neither takes he it out of that hot bath till it be sufficiently purified What if the Lord for a time forbeare comming as Samuel did to Saul that hee may try what is in thee and what thou wilt doe or suffer for him that hath doâ—e and suffered so much for thee as why did God seâ— Noah about building the Arke an hundred and twenty yeares when a small time might have finished it It was for the tryall of his patience Thus hee led the Israelites in the Desarts of Arabia forty yeares whereas a man may travell from Ramesis in Aegypt to any part of Canaan in forty dâ—yes this God did to prove them that hee might know what was in their hearts Deut. 8. 2. He promised Abraham a Sonne in whom he should be blessâ—d this heâ— pâ—rformed not in thirty yeares after He gave David the Kingdome and annointed him by Samuel yet was he not possessed of it in many yeares insomuch that he said Mine eyes faile for thy Word Psal. 119. 123. Joseph hath a promise that the Sunnâ— and Moone should do him râ—verence but fiâ—st he must be bounâ— in the Dungeon This God doth to â—ry 〈◊〉 for in 〈◊〉 〈◊〉 we shâ—w our selves and our 〈◊〉 Whâ—â— saith God to his 〈…〉 Psal. 75. When 〈◊〉 I â—ee 〈◊〉 â—ime I will execute jud 〈…〉 ment 〈◊〉 Verse a. he doth not â—â—y 〈◊〉 you thinke the time convenient Let us tarry a little the Lords leasure deliverance will come peare will come joy will come in meane while to be patient in misery makes misery no misery Againe secondly he may delay his comming for other ends of greater consequence Marthae and Mary send to Christ as desiring him to come and restore Lazarus their sicke brother to healthâ— John 11. 3. expecting him without delay now he loved both Martha and her Sister and Lazarus Verse 5. yet he neglects comming for many dayes le ts him dye be put in the grave untill he stanke but what of all this he that would not restore sicke Lazarus to health restored dead Lazarus to life which was a greater mercy then they either did or durst aske Neither did this onely increase their joy and thankefulnesse give them occasion ever after to beleeve and hope above and against all hope but it made many of the Jewes beleeve in him which before did not Verse 45. Thirdly and lastly he delayes thee the longer that when he comes he may bring with him the greater recompence of reward for he will comfort us according to the dayes we have beene afflicted and according to the yeares that we have seene evill Psal. 90. 15. Neither will he stay over-long for behold saith he I come quickly and my reward is with me to give every man according as his workes shall be Revel 22. 12. and suffering is accounted none of the meanest workes So that the harder the conflict the more glorious the conquest Wherefore hold out yet a little and helpe shall not be wanting to the co 〈…〉 batants nor a crowne to the conquerours Yea sight to the last minute for the eye of thy Saviour is upon thee if thou faint to cheere thâ—e if thou stand to it to second thee if thou conquer to crowne thee whereas no combate no conquest no conquest no triumph Objection But my sufferings are so great that if they continue I shall never be able to hold out Answer True if thou trustâ—st to thine owne strength for perseverance is the gift of God yea it is hee that worketh in us both to will and to doe at his good pleasure Phil. 2. 13. â—irst mans will is a fugitive Onesimus and God must call home that runnagate subdue that rebell besore we can chuse that which is good Neither when we have begun can we continue perficit qui efficit He that begun a good worke in 〈◊〉 will performe it Phil. 1. 6. Jesus is the founder and finisher of our faith Hebr. 12. 2. Neither can wee of our selves suffer for him Datur pati It is given to us to suffer for his sake Phil. 1. 29. Without me ye can doe nothing Iohn 15. 5. not parum but nihil But in him and through him all things I can doe all things through him that strengthens me Phil. 4. 13. In our selves we are weake Captives in him wee are more then Conquerours Rom. 8. 37. Whence it is many sicke men undergoe patiently such pressures as when they were in health they would not have beleeved they could have borne The truth of grace be the measure never so small is alwayes blest with perseverance because that little is fed with an everlasting spring Yea if grace but conquer us first we by it shall conquer all things else whether it be corruptions within us or temptations without us for as the fire which came down from Heaven in Elias time licked up all the water to shew that it came from God so will this fire spend all our corruptions No affliction without or corruption within shall quench it Wherefore doe but thy endeavour to hold out I meane with patience for that Spirit which came in the likenesse of a Dove will not come but upon a Dove and pray for divine assistance this sadnesse shall end in gladnesse this sorrow in singing But above all pray unto God for Prayer is the Key of Heaven as Saint Austin tearmes it and the hand of a Christian which is able to reach from Earth to Heaven and to take forâ—h every manner of good gift ouâ— of the Lords Treasury Did not Elias by turning this Key one way lock up the whole Heaven from raining for three yeares and six moneths and another while by turning the same Key of Prayer as much another way in the turning of a hand unlock all the doores and windowes of Heaven and set them wide open that it rained and the Earth brought forth her fruit Yea as all Sampsons strength lay in his haire so all our strength lyeth in Prayer Prayers and teares are the Churches Armour Prayers and patience her weapons and therefore when Peter was imprisoned by cruell Herod the Congregation joyned their forces to pray for him and so brake his chaynes blew open the Iron Gates and fetcht him out Acts 12. 4. to 18. Armâ— Christianorum
of all his comforts the incouragement of his wearied spirits the common clasule the continuall period and shutting up of his prayers come Lord Jesus come quickly Whereas the worlds favourites goe as unwillingly from hence as boyes from the midst of a game Neither hath the rich man so much advantage of the poore in injoying as the poore hath of the rich in leaving True rich men may also learne this slight for the way to grieve lesse is to love lesse And indeed what shouldst thou doe in case thou seest that the world runs not on thy side but give over the world and be on Gods side Let us care little for the world that cares so little for us let us crosse saile and turne another way let us goe forth therefore out of the Campe bearing his reproach for we have no continuing Citie but we seeke one to come Heb. 13. 13 14. CHAP. VIII That it keepes them alwayes prepared to the spirituall combate 5. FIfthly the Lord permitteth them often to afflict and assaile us to the end we may be alwayes prepared for tribulation 〈◊〉 as wise Mariners in a calme make all their tacklings sure and strong that they may be provided against the next storme which they cannot looke to be long without Or as experienced Souldiers in time of peace prepare against the day of battell and so much the rather when they looke every day for the approach of the enemy They saith Socrates that set sayle into a calme Sea in a faire quiet weather have notwithstanding all instruments and materials ready which may be of use in a tempest so he that enjoyes a prosperous and happy estate if wise doth even in that time prepare for the harder and more crosse occurrents and so much the rather because a great calme presageth a sudden storme The people of Lâ—yish being rich and wanting nothing grew carelesse and secure and being secure and mistrusting nothing they were smoate with the edge of the sword and had their Citie burnt Judg. 18. The way to be safe is never to be secure The walls of a Citie that are not repaired in peace will hardly bee mended in a siege Alexander having set his Army in battell array and finding a Souldier then mending his Armes casheered him saying that was a time of dealing blowes not of preparing weapons Wee are oft times seâ— upon to the end that wee may continually buckle unto us the whole Armour of God prescribed by Paul Ephes. 6. 13. to 19. That we may be alwayes ready for the battell by walking circumspectly not as fooles but as wise Ephes. 5. 15. Therefore redeeming the time because the dayes are evill Vers. 16. For as those that have no enemies to incounter them cast their Armour aside and let it rust because they are secure from danger but when their enemies are at hand and sound the Alarum they both wake and sleepe in their armour because they would be ready for the assault So if we were not often in skirmish with our enemies we should lay aside our spirituall armour but when wee have continuall use of it wee still keepe it fast buckled unto us that being armed at all points wee may be able to make resistance that wee be not surprized at unawares Neither would it be good for us at present if wee had not these enemies to stand in awe and feare of but much more inconvenient in divers respâ—cts as wise Scipiâ— that mirrour of wisedome told some who with no small joy avouched that the common-wealth of Rome was now in safe estate seeing they had vanquished the Carthaginians and conquered the inhabitants of Pontus Neither would he for that only reason have Carthage destroyed because it should hinder Rome from sleeping Yea God himselfe would have the Hittites Gargesites Amorites Canaanites Peresites Hivites and Jebusites strong and warlike Nations to be in the midst of Israel least Israel should sleepe in sinne and want matter for exercise fight and conquest Here may be felicity with security never with safety The time when the envious man did sowe his seed was whilst men were in bed No servants more orderly use their Mâ—sters tallent than those that ever feare their Masters sudden returne No Housholder more safe then he who at every watch suspects the Theeves entring Sampson could not be bound till he was first got asleepe Wouldst thou not be overcome be not seoure Fly from the workes of darkenesse at a great distance and consider as well the bitternesse of what will follow as the sweetnes of a momentany pleasure not unlike a great personage of this Land who said to his Lady offering him a bribe in behalfe of a suppliant gentle Eve I will none of your Apple Yea in vigilancy and watchfulnes imitate the Nightingale which sleepes with her breast upon a thorne for feare of the Serpent which continually studies her ruine Wee would not willingly a Tempest should take us without our Cloakes Seneca reports of Caesar that hee did quickly sheath the sword but hee never laid it off The sight of a weapon discourageth a Theefe While wee keepe our Javelins in our hands we escape many assaults So that a Christians resolution should bee like King Alfreds Si modò victor er as ad crastina bellâ— pavebas Si modo victus er as ad â—rastina bella parabas If we conquer to day let us feare the skirmish to morrow If we be overcome to day let us hope to get the victory to morrow An assaulted City must keepe a carefull watch or it will not long hold out yea the provident Fen-man mends his bankâ—s in Summer least his ground be drowned in Winter And we must so take our leaves of all afflictions that we reserve a lodging for them and expect their returne And so much the rather because what hath been long expected falleth the easier and evils precogitated strike but weakly CHAP. IX How it discovers whether we be true beleevers or Hypocrites 6. SIxthly that we may experimentally know our selves and be knowne of others whetâ—er we be true beleevers or Hypocrites First our selves divers play Alexander on the stage but few or none in the field Many can suffer Martyrdome in speculation who being put to it cannot concoct a foule word We are all valiant souldiers till we come to â—ight excellent Philosophers till we come to dispute Good Christians till wee come to master our owne â—usts but it is opposition that gives the tryall when Corruptions fight against the graces and cause Argente to seeme more bright in a sable field Many while wealth lasts are very honest men and square dealers at least seeme so yea they will maintaine that all hardnesse is to be indured rather than Conscience violated or God offended but â—all they into poverty and then that they may maintaine themselves they will lye deceive steale prostetute their Chastity sell their consciences and what not Even Hazael before hee met with an opportunity could say
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
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
unto us and increase in us all spirituall graces inlighten our mindes with the knowledge of thy truth and inflame our hearts with the love of whatsoever is good that we may esteeme it our meate and drinke to doe thy blessed will Give us religious thoughts godly desires zealous affections holy endeavours assured perswasionâ— of â—aith stedfast waiting through hope constancy in suffering through patience and hearty rejoycing from love regenerate our mindes purify our natures turne all our joys into the joy of the Holy Ghost and all our peace into the peace of conscience and all our feares into the feare of sinne that we may love righteousnesse with as great good will as ever we loved wickednesse and goe before others in thankefulnesse towards thee as farre as thou goest in mercy towards us before them Give us victory in temptation patience in sicknesse contentment in poverty joy in distresse hope in troubles confidence in the houre of death give us alwayes to thinke and meditate of the houre of death the day of judgement the joyes of Heaven and the paines of Hell together with the ransome which thy Sonne paid to redeeme us from the one and to purchase for us the other so shall neither thy benefits nor thy chastisements nor thy word returne ineffectuall but accomplish that for which they were sent untill we be wholly renewed to the Image of thy Sonne And now O Lord séeing the time approacheth which thou hast appointed for rest and because we can neither wake nor sléepe without thee who hast made the day and night and rulest both therefore into thy hands we commend our soules and bodies beséeching thee to watch over us this night and preserve us from all our spirituall and bodily enemies from theeves fire and from all other dangers These things we humbly beg at thy fatherly hands and whatsoever else thou knowest in thy divine wisedome to be needfull and necessary for our soules or bodies or estates or names or friends or the whoâ—â— Church better thâ—n we our selves can either aske or thinke and that for thy names sake for thy promise sake for thy mercies sake for thy Sonnes sake who suffered for sinne and sinned not and whose righteousnesse pleadeth for our unrighteousnesse in him it is that we come unto thee in him we call upon thee who is our Redeemer our Preserver and our Saviour so whom with thee and thy blessed Spirit be ascribed as is most duâ— all honour glory praise power might maiesty dominion and hearty thankes-giving the rest of this night following and for evermore Amen A Prayer to be used at any time O Almighty Eternall most Glorious and onely wise God giver to them which want comforter of them which suffer and forgiver of them that repent whom truly to know is everlasting life We thy poore creatures acknowledge and confesse unto thee who knowest the secrets and desires of all hearts that of our selves we are not worthy to lift up our eyes to Heaven much lesse to present our selves before thy Majesty with the least confidence that thou shouldest heare our prayers or accept of our services but rather that thou shouldest take these our confessions and accordingly condemne us to the lowest place in Hell for our continually abusing thy mercy and those many meanes of grace which in thy long-suffering thou hast afforded for our reclayming We are the cursed séed of rebellious Parents we were conceived in sinne and borne the Children of wrath And whereas thou mightest have executed thy fierce displeasure upon us so soone as thou gavest us béeing and so prevented our further dishonouring thee we have instead of humbling our selves before thee our God and â—â—â—king reconciliation with thy Majesty none nothing from our infancy but added sinne unto sinne in breaking every one of thine holy Lawes which thou hast given us as rules and directions to walke by and to kéepe us from sinning Yea there is not one of thy righteous precepts which we have not broken more times and wayes then we can expresse so far have we béen from a privative holinesse in reforming that which is evill and a positive holinesse in performing that which is good which thou mayest justly require of us being we had once ability so to doe if we had not wilfully lost it for thou diddest forme us righteous and holy had not we deformed our selves whereas now like Satan we can doe nothing else but sinne and make others sinne too who would not so sinne but for us for we have an Army of uncleane desires that perpetually fight against our soules whereby we are continually tempted drawne away and enticed through our owne concupiscence Yea thou knowest that the heart of man is deceitfull above all things and that the imaginations thereof are onely and continually evill O the infinitely intricate windings and turnings of the darke Labyrinths of mans heart who findes not in himselfe an indisposition of minde to all good and an inclination to all evill And according to this our inclination hath béene our practice we have yéelded our hearts as cages to entertaine all manner of uncleane spirits when on the contrary we have refused to yéeld them as temples for thine holy Spirit to dwell in We have used all our wisedome to commit the foolishnesse of sinne our whole conversation hath béene to serve Satan and fulfill the lusts of the flesh We even sucke in iniquity like water and draw on sinne as it were with cart-ropes Neither is there any part power function or faculty either of our soules or bodies which is not become a ready instrument to dishonour thee for as our heart is a root of all corruption a seed-plot of all sinne so our eyes are eyes of vanity our eares eares of folly our mouthes mouthes of deceit our hands hands of iniquity and every part doth dishonour thee which yet would be glorified of thee The understanding which was given us to learne vertue is apt now to apprehend nothing but sinne the will which was given us to affect righteousnesse is apt now to love nothing but wickednesse the memory which was given us to remember good things is apt now to keepe nothing but evill things for sinne like a spreading leaprosie is so growne over us that from the crowne of our heads to the soale of our feet there is nothing whole therein but wounds and swellings and soares full of corruption Yea our soules and bodies are even a very sinke of sinne for like the common shoare we have not refused to welcome any the most loathsome pollutions that either the world our owne corruption or the Devill at any time hath offered unto us Or admit we are exempt from some evils wee may thanke thee and not our selves for it for we are ready without thy restrayning grace to run out into all manner of enormities whatsoever we are swift to all evill but to all good immoveable when we doe evill we doe it chearefully and quickly and easily
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