note of a wise man than this he so loves as if hee were to be an enemy and so hates as if he were to love againe We know a sparke of fire falling upon a solid body presently goes out which falling upon combustable matter kindles and burnes Now as with fire the light stuffe and rubbish kindles sooner than the solid and more compact so anger doth sooner inflame a fâ—ole than a man composed in his resolutions This the Holy Ghost witnesseth Eccles 7. Bee not thou of a hasty spirit to be angry for anger resteth in the bosome of fooles Vers. 9. So much fury so much folly the more chafing the lesse wisedome Some have no patience to beare bitter scoffes their noses are too tender to indure this strong and bitter Wormewood of the braine Others againe like tyled houses can admit a falling sparke unwarmed it may be coales of Juniper without any danger of burning Now what makes the difference the one hath a good head peece and is more solid the other are covered with such light dry straw that with the least touch they will kindle and flame about your troubled eares and when the house is one fire it is no disputing with how small a matter it came I confesse I find some wise men extreamely passionate by nature as there is no generall rule but admits of some exceptions Even God himselfe had particular exceptions from his generall Lawes as the Cherubims over the Arke was an instance against the second Commandement the Israelites robbing the Aegyptians against the eight the Priests breaking the Sabboth Math. 12. 5. against the fourth and Phimiras killing Zimry against the sixth Numb 25. 8. And these as they are more taken with a joy so they taste a discontent more heavily In whom Choler like fire in stubble is soone kindled and soone out for they are stung with a Nettle and alayed with a Dock being like Gunpowder to which you no sooner give fire but they And lastly this of all others is the most divine and Christian-like revenge witnesse our Saviour Christ who by death overcame death as David cut off the head of Goliah with his owne sword and even then tryumphed over his enemies when most they seemed to tryumph over him Col. 2. 15. And the Martyrs who are said by the Holy Ghost to overcome the great Dragon that old Serpent called the Devill and Satan in that they loved not their lives unto the death Revel 12. 11. There conquering was by dying not by killing and can the back of charity now bare no loade are the sinewes of lovâ— growne so feeble And holy David who when he had Sâ—ul at his mercy in stead of cutting off his head as his servants perswaded him onely cut off the Lap of his Garment and after thought that too much also And at another time when the Lord had closed him into his hands finding him asleepe in the Fort in stead of taking away his life as Abishai counselled him hee tooke away his Speare and in stead of taking away his blood from his heart he takes a pot of water from his head That this kinde of revenge for a man to finde his enemy at an advantage and let him depart free is generous and noble beyond the capacity of an ordinary man you may heare Saul himselfe confesse 1 Sam. 24. 17. to 23. Againe when the King of Syria sent a mighty Host to take Elisha and the Lord had smote them all with blindnesse and shut them into Samaria what doth the Prophet Slay them no. Indeed the King of Israel would saine have had it so his fingers itcht to be doing but Elisha commanded bread and water to bee set before them that they might eate and drinke and goe to their Master 2 King 6. 22. So a Christian truely generous will omit no opportunity of doing good nor doe evill though hee have opportunity for to may and will not is the Christians lawde Which yet is not all for besides that it is the most generous noble valiant wise divine and Christian-like revenge to passe by and forgive injuries our Saviour Christ in whom is the fountaine of all wisedome and knowledge as all the sences are in the head Zach. 4. 12. alowes none for magnanimous but such as together with forgiving Blesse those that curse them and doe good to such as hurt them Math. 5. 44. which is true generosity indeed But how contrary is the opinion of the World to the judgement of God and the wisest of men concerning vallour for should the greatest and gravest Bishop in the Land Preach this our impatient Gallants would not beleeve but that it consists in a brave revenge and that an humble patience is an argument of basenesse and that every wrong or disgracefull word is quarrell just enough to shed blood and least there should want offences or they give place â—nto wroth as the Apostle adviseth Rom. 12. 19 they will strive for the way or contend for the wall even to the death which proves them to be as wise as a wall for they come short of the wisedome of Beasts Pliny tells of two Goates Mutianus being an eye-witnesse which meeting on a straight and narrow Bridge that the one could not passe by the other nor turne aside to returne back againe neither made his way by overturning the other but the one lay downe that the other might goe over him I pray God their too much turning to the right hand before man cause them not to bee set at Christs left hand with those Goates which are destined to everlasting fire But certainly if they amend not their course God shall condemne them for invading his office for vengeance is his and that they call courage he shall judge outrage Woe is me into what unhappy times are we falne and how hath the devill blinded and bewitcht our Gallants that the wretchedst and basest cowardise should ruffle it out in the garbe of valour while the truly valiant passe for and are reputed cowards And how great is the corruption of mans heart which is not ashamed of things shamefull and yet ashamed of things wherein they ought to glory Is this courage to kill one another for the wall as though either of their honours were of more worth then both their soules Yea suppose they overcome is not this power of theirs the greatest infirmity for whether they thus dye or kill they have committed murther if they kill they have murthered another if they die they have murthered themselves Surviving there is the plague of conscience dying there is the plague of torments if they both scape yet it is homeside that they meant to kill O that they would take notice of this and lay it to heart But what 's the reason of this their mistake what makes them judge Job a foole and count David a coward for their humble patience this is the difference there was the faith and patience of the Saints here is the infidelity and
faith begotten in thy heart John 1. 13. by the ministry of the word Rom 10. 17. James 1. 18 21. and the Spirits powerfull working with it John 3. 3. 5. 8. whereby thine heart was drawne to take Christ and apply him a Saviour to thine owne soule so that thou wert forced to goe out of thy selfe and rely wholly and onely on his merits and that it further manifested it selfe by working a haâ—red of sinne and an apparent change in thy whole life by dying unto sinne and living unto righteousnesse and that thou hast not since returned to thine old sinnes like the Dog to his vomit if it hath somâ—time brought forth in thâ—e the sweet fruit of heavenly and spirituall jâ—y if it hath purified thine heart in some measure from noysome lusts and affections as secret pride selfe-love hypâ—câ—isie carnall confidence wrath maâ—icâ— and the like so that the spirit within thee sighteth against the slesh If thou canst now say I love the godly becâ—use thâ—y are godly 1 John 3. 14. and hast an hungring after Christ and after a greater measure of heavenly and spirituall graces and more lively tokens of his love and favour communicated unto thee My soule for thine thou hast given â—alse evidence against thy selfe for as in a gloomy day there is so much light whereby we may knâ—w it to be day and not night so there is something in a Christiâ—n under a cloud whereby he may be discerned to be a true beleever and not an hypocrite But to make it manifest to thy selfe that thou art so Know first that where there is any one grace in truth there is every one in their measure If thou art sure thou hast love I am sure thou hast saith for they are as inseparable as fire and â—eat life and motion the root and the sap the Sun and its light and so of other graces Or dost thou feele that Christ is thy greatâ—st jâ—y sinne thy greatest sorrow that when thou canst not feele the presence of the spirit in thy heart thou goest mourning notwithstanding all other comforts assuredly as that holy Martyr said If thou wert not a wedding Childe thou couldâ—st never so heartily mourne for the absence of the B 〈…〉 groome Thus I might goe on but a few Grapes will shew that the Plant is a Vine and not a Thorne Take but notice of this and severall graces will one strengthen another as stones in an Aâ—ch As for example Mr Peacock Fellow of a House being asslicted in consciâ—nce as thou art and at the point of despaire when some Ministers askt whether they should pray for him answered By no meanes doe not so dishonour God as to pray for such a Reprobate as I am but his young Pupiâ—â— standing by said with teares in his eyes Certâ—inly a Reprobate could never be so tender of Gods dishonour which he well considering was thereby comfâ—rted and restored when neither he with his learning nor any other Ministers with their sage advice could dâ—e any good Againe secondly if ever thou hadst true faith wrought in thy heart be not discouraged for as the former graces shew that thou hast with Mary made choyce of that better part which shall never bee taken from thee So this grace of faith is Christs wedding Ring and to whomsoever he gives it he gives himselfe with it we may lose the sence but never the essence of it It may be eclipsed not extinguished Fides concussa non excussa The gifts and calling of God are without repentance as it is Rom. 11. 29. Friends are unconstant riches honours pleasures are unconstâ—nt the world is unconstant and life it selfe is unconstant but I the Lord change not Malachi 3. 6. In a swoune the soule doth not exercise her functions a man neither â—eâ—res nor sees nor feeles yet she is still in the body The Fâ—anticke man in his mâ—d fits doth not exercise reason yet he hath it he loseth the use for a time not the habit Yea a Sober man hath not alwayâ—s the 〈◊〉 of his sences reason and understanding as in his sleepe shall wee therefore conclude that this man is senselesse unreâ—sonâ—ble and without undeâ—stâ—nding it were most absurd for if we have pationce but a while our argument will appeare manifestly false Trees and so wee are fitly called be not dead in winter which resembles the time of adversity because the sâ—p is shut up in the root and confined thither by the cold fâ—osts that they cannot shew themselves in the production of leaves and fruits for by experience wee know that for the present they live and secretly suck nourishment out of the Earth which maketh them spring and revive againe when Summer comes Yea even whiles they are grievously shaken with the winds and nipped with cold frosts they are not hurt thereby but contrarily they take deeper root have their wormes and kaâ—kers kild by it and so are prepared and made fit to bring sorth more fruit when the comfortable Spring approacheth and the sweet showres and warme Sun-beames fall and descend upon them Elementary bodies lighten and darken coole and warme die and revive as the Sun presents or absents it selfe from them And is not Christ to our soules the onely Sun of righteousness and fountaine of all comfort so that if hee withdraw himselfe but a little we become like plants in the Winter quite withered yea in appearance starke dead or like Trees voyde both of leaves and fruit though even then there remaines faith in the heart as sap in the root or as fire ranked up in the ashes Which faith though it be not the like strong yet it is the like pretious faith to that of Abrahams whereby to lay hold and put on the perfect righteousnesse of Christ. The Woman that was diseased with an Issue did but touch and with a trembling hand and but the hem of his garment and yet went away both healed and comforted Well might I doubt of my salvation sayes Bradford feeling the weakenesse of my faith love hope c. if these were the causes of my salvation but there is no other câ—use of it or his mercy but his mercy Wherefore hast thou but a touch of sorrow for sinne a sparke of hope a graine of faith in thy heart thou art safe enough The Anchor lyeth deepe and is not seene yet is the stay of all The Bladder blowne may sloat upon the sloud But cannot sinke nor sticke in silthy mud But thou dreamest of a faith without doubting which some doatingly boast they have but as no righteousnesse can be perfect without sinne so no assurance can be perfect without doubâ—ing Take the evenest ballances and the most equall weights yet at the first putting in there will be some inequality though presently after they settle themselves in a just poyse Sinne is a cloud that often hinders the Sunne from our eyes yet it is still a Sunne the vision or feeling of this comfort may be sometime suspended the Union
evill nor enemies It was a witty answer of Socrates who replyed when one askt him why he tooke such a mans bitter rayling so patiently It is enough for one to bee angry at a time For if a wise man contend with a foolish man saith Salomon whether he bee angry or laugh there is no rest Prov. 29. 9. Whereas gentle speech appeaseth wrath and patience bridleth the secret pratlings of mockers and blunteth the point of their reproach Had not Gideon Judg. 8. learned to speake faire aswell as to smite he had found worke enough from the swords of Josephs sonnes but his good words are as victorious as his sword his pacification of friends better then his execution of enemies Vers. 2. 3. As it is not good to slatter or lye no more is it in some cases to speake the truth we know the Asse and the Hownd in the Fable were both kild by the Lyon the one for his flattery in commending the sweetnesse of his breath the other for his plaine dealing when he affirmed it had an ill savour whereas the Fox by pretending he could not smell by reason of a cold he had got saved his life Rage is not ingendred but by the concurrence of cholers which are easily produced one of another and borne at an instant When the stone and the steele meets the issue ingendred from thence is fire whereas the Sword of anger being struck upon the soft pillow of a milde spirit is broken The shot of the Cannon hurts not Wooll and such like yeelding things but that which is hard stubborne and resisting Hee is fuller of passion than reason that will flame at every vaine tongues puffe A man that studies revenge keepes his owne wounds greene and open which otherwise would beale and doe wâ—ll Anger to the soule is like a coale on the flesh or garment cast it off suddenly it doth little harme but let it lye it frets deepe Wherefore saith one their malice shall sooner cease than my unchanged patience A small injury shall goe as it comes a great injury may dine or sup with me but none at all shall lodge with me for why should I vexe my selfe because another hath vexed mee That were to imitate the foole that would not come out of the Pownd saying they had put him in by Law and he would come out againe by Law or Ahab who because hee could not have his will on Naboth would be revenged on himselfe As the mad man teares his owne haire because hee cannot come at his enemies or little children who one while forbeare their meat if you anger them another time if you chance to take away but one of their Gugawes amongst many other toyes which they play withall will throw away the rest and then fall a puling and crying out-right Or the Hedghog which having laden himselfe with Nuts and fruites if but the least Filberd chance to fall off as he is going to disburden them in his store-house will â—ling downe all the rest in a peevish humour and beat the ground for anger as Pliny writes Or Dogs which set upon the stone that hath hurt them with such irefull teeth that they hurt themselves more than the thrower hurt them and feele greater smart from themselves than from their enemy which makes Archelaus say it is a great evill not to be able to suffer evill And a worthy Divine of ours I will rather suffer a thousand wrongs than offer one I will suffer an hundred rather than returne one I will suffer many ere I will complaine of one and indeavour to right it by contending for saith he I have ever found that to strive with my superiour is furious with my equals doubtfull with my inferiour for did and base with any full of unquietnesse Satyrus knowing himselfe cholerick and in that whirty of minde apt to transgresse when he but suspected ill language from any he would stop his eares with wax lest the sense of it should cause his fierce blood to seeth in his distempered skin And good reason if not for wisedomes sake yet for a mans owne bodily healths sake for the Emperour Nerva by passionate anger got a Feaver that kild him And the Emperour Valentinianus dyed by an eruption of blood through anger And Vincestâ—us King of Bohemia in his rage of choler against his Cup-bearer fell into a palsie that killed him Againe Caesar although he could moderate his passions having in that civill garboyle intercepted a Packet of Letters written to Pompey from his Favourites brake them not open but burnt them immediately And Pompey committed those Letters to the fire before he read them wherein he expected to finde the cause of his griefe Both upon wise and mature ground that they might not play booty against themselves in furthering an enemies spite And certainely if wee well consider it wee shall meet with vexations enough that we cannot avoide if we would never so faine We need not like Cercion in Swidas wrestle or with foolish Pannuâ— goe to law with every man wee meet And yet some as if they did delight to vex their owne soules like the Ethiopians who as Diodorus relates lame themselves if their King be lame will bee very inquisitive to know what such an one said of them in private but had they as much wit as jealousie they would argue thus with themselves small injuries I would either not know or not minde or knowing them I would not know the Author for by this I may mend my selfe and never malice the person I might goe on and shew you that Greece and Asia wore set on fire for an Apple That not a few have suffered a sword in their bowels because they would not suffer the lye in their throats As how few of these Salamanders who are never well but when they are in the fire of contention are long lived The Raven the Elephant and the Hart which have no gall Patient Christians one of them outlive many of the other And lastly I might shew that if wee suffer not here with patience we shall suffer hereafter with griefe for the wages of anger is judgement even the judgement of hell fire Math. 5. 22. But two and twenty yards is enough for a peece CHAP. XX. That they beare injuries patiently because their sinnes have deserved it and a farre greater affliction 4. HE suffers his enemies reproaches and persecutions patiently because his sins have deserved it and a farre greater affliction David felt the spight of his enemies but he acknowledgeth his sinne to be the cause 2 Sam. 16. 11. and God the Author Psalm 39. 8. From which consideration hee drawes this inference I should have beene dumb and not have opened my mouth because thou didst it Vers. 9. and so goeth on remove thy stroake from me for I am consumed by the blow of thine hand Vers. 10. Whatsoever is the weapon it is thy blow Whence it hath always beene the manner of Gods people to looke up
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
answer It were the greatest pleasure to Athens that could be if you would hang your selfe yet was not moved a jot for all his might was answerable to his patience why hee cared not so much to revenge the evill as to requite the good Polamon was not so much as appalled at the byting of a Dog that tooke away the brawne or calfe of his leg nor Harpalus to see two of his Sonnes laid ready drest in a silver Charger when Astiages had bid him to Supper And lastly when it was told Anaxagoras from the State that he was condemned to dye and that his Children were already executed hee was able to make this answer As touching said he my condemnation nature hath given like sentence both of my condemners and me and as touching my children I knew before that I had begot mortall creatures But what of all this Let every naturall man know that a continued patience may be different from what is goodnesse for as Austin well there is no true vertue where there is no true Religion neither is it a naturall meeknesse which proceeds from a good constitution nor a morrall meekenesse which proceeds from good education and breeding but spirituall meeknesse which is a fruit of the spirit Galat. 5. 22. to 25. That is the subject of our discourse and will carry away the blessing But to give them the utmost advantage let the vertues of all these Philosophers bee extracted into one Essence and that spirit powred into one man as Zeuxis pourtraying Juno chose the â—ive Daughters of Croton out of all the Agrigentine Virgins that from there severall perfections he might compose one excellent and most beautifull picture Yet this Philosopher must bee acknowledged to fall short of a compleat Christian guided by the Spirit of God Or if you will gather out of Histories the magnanimity of Hector of Alexander of Caesar of Scipio and of Sâ—aevola put them to the rest yet for patience and constancy they come not neare that one president laid downe in the example of that holy man Job and other servants of God in succeeding ages and that in five maine particulars 1 One notable difference betweene the patience of a Philosopher and a Christian is They lacked a pure heart truly sanctified by the Holy Ghost which is the Fountaine of all well doing Now if the Fountaine be corrupt the strâ—ames cannot be pure but the best of them wâ—re but in the state of nature unregenerate and consequently unreconciled to God in Christ and so enemies to him Rom. 5. 10. And our persons must first be justified and accepted of God before our actions can please him as of necessity the Tree must be good before it can bare good fruit Yea saith our Saviour as the Branch cannot bare fruit of it selfe except it abide in the Vine no more can yee except you abide in me John 15. 4. Christian vertues are not naturall a man is no more borne with Grace in his Soule than with Apparrell on his Back Againe the best of our Workes are imperfect and mingled with corruptions and therefore cannot abide the examination of Gods exact justice till they be covered with Christs righteousnesse and their corruption washed away with his most precious blood Neyther can those workes please God which are done without him for as it will be no excuse before God when the matter of the worke is ill to pleaâ—e the goodnesse of the heart So neither when the heart is nought to pleade that the matter of the worke is good as many notable examples prove namely the Jewes urging God with their fasting Isay 58. and yet sent away empty And those reprobates Matth. 7. who alleadge there Preaching in Christs name casting our Devils c. but receiving that fearefull answer depart from me yee workers of iniquity I know you not As also Caine whose outward workes in sacrificing were the same with his brothers and yet Saint John sayes Gains workes were evill and his brothers good which may seâ—ve to comfort poore Publicans and confound all proud Pharisees as Saint Austin observes qui viret in soliis venit a radicibus humor 2. As the Christian beares injuries patiently so hee doth it and all other performances in knowledge of and in obedience to Gods word and Commandement which obedience also proceeds from a true love of God and an humble heart thinking when hee hath done that he falls farre short of performing his duty Whereas they had neither knowledge in nor love to nor the least respect of God or his word in their bearing injuries and therefore as God said once to the Jewes in matter of Fasting have yee fasted to me so hee will say to them in the matter of suffering have yee suffered in love and obedience to me and my word no but in love to your owne credit and other the like carnall respects And indeed how can they expect a reward from God when they have done him no service If in bearing with or serving of men we serve our selves and seeke our selves rather than God when wee come for our reward Gods answer will be let him reward you whom yee have served thou servedst thy selfe therefore reward thy selfe if thou wilt for I never reward any service but mine owne As why will Christ at the later day remember and reward the duties of love and liberality done to men but because they were done for his sake and as to himselfe Matth. 25. 40. Yee have done them unto me there is the cause of the reward Whence it is Saint Paul willeth Christian servants yoaked with cruell Heathnish misters to hee obedient unto them as unto Christ serving the Lord and not men Colos. 3. Vers. 22 23 24. 3. What ever they did or suffered was either to purchase fame to themselves or to merit reward by it their aime and end was not Gods glory but their owne honour and glory and vertues are to be judged not by their actions but by their ends Yea they called vertue Bonum Theatrale as if a man would not be vertuous if hee had not spectators to take notice of him but it is false for vertue will be as cleere in solitudine as in Theatro though not so conspicuous onely it may grow more strong by the observation and applause of others as an heat that is doubled by the reflection But O the difference betweene these naturall and meere morall men and a true Christian the Christian loves goodnesse for it selfe and would be holy were there no heaven to reward it he does all and suffers all out of sincere affection and a zeale of Gods glory and the Churches good Math. 5. 16. to the end his name may bee magnified and others wonne and edisied 1 Pet. 2. 12. as most fit it is that the profit being mans the honour should be Gods And this his sincerity the rather appeares in that he holds out maugre all opposition disgrace persecution c. Whereas the other like
revenges upon every occasion when the patterne of our patience lets not fall one harsh word upon so foule and bloody a Traytor When the Jews cryed out crucifie him as before they cryed out his blood be upon us and upon our Children he out cryes Father pardon them being beaten with Rods crowned with Thornes pierced with nayles nayled to the Crosse bathed all his body over in blood filled with reproaches c. in the very pangs of death as unmindfull of all his great griefes he prayeth for his persecutors and that earnestly Father forgive them Pendebat tamen petebat as Saint Augustine sweetly O patient and compassionate love Ye wicked and foolish Jewes you would be miserable he will not let you His eares had beene still more open to the voyce of griefe then of malice and so his lips also are open to the one shut to the other Thus Christ upon the Crosse as a Doctor in his chaire read to us all a lecture of patience for his actions are our instructions and the same that Gideon spake to Israel he speakes still to us as ye see me doe so doe you And no man be he never so cunning or practised can make a straight line or perfect circle by steddinesse of hand which may easily bee done by the helpe of a Rule of Compasse Besides is Christ gone before us in the like sufferings what greater incouragement when wee reade that Caesars example who not onely was in those battels but went before them yea his very Eye made his Souldiers prodigall of their blood When wee reade that young King Philip being but catryed in his Cradle to the Warres did greatly annimate the Souldiers Besides what servant will wish to fare better than his Lord is it meet that hee who is not onely thy Master but thy Maker should passe his time in continuali travell and thou in continuall case When a lewd Malefactor being condemned to dye with just Phocion rayled at the Judge the Law his Accusers and looked on Death with terrour and amazednes hee thus cheered him with encouragement Dost thou grudge to dye with Phocion so say I to thee Dost thou grudge to suffer with thy Saviour O blessed Jesu O thou Coeternall Sonne of thine Eternall Father why should I thinke strange to bee scourged with tongue or hand when I see thee bleeding what lashes can I feare either from Heaven or Earth since thy scourges have beene borne for me and have sanctified them to me True it is Satans policy to make men beleeve that to doe and suffer as a Christian is so extreamely difficult for them that it is altogether impossible where in he deales like the inhospitable Salvages of some Countries who make strange fires and a shew of dismall terrouâ—s upon the shores to keepe passengers from landing But if Christ be gone before us in the like and it is for his sake that we smart then we may be sure to have him present with us even within us by his spirit 1 Peter 4. 12 13 14. to assist us and prevent our enemies and is not be able enough to vindicate all our wrongs Learne we therefore from him to suffer Innocently Patiently Wilt thou saith one looke to raigne and not expect to suffeâ— Why Christ himselfe went not up to his glory untill first hee suffered paine Or wilt thou saith Saint Cyprian be impatient by seeking present revenge upon thine enemies when Christ himselfe is not yet revenged of his enemies Doe thou beare with others God beares with thee is there a too much which thou canst suffer for so patient a Lord But to goe on wilt thou follow Gods example Then note whereas Christ hath in many particulars commanded us to follow his example yet in no place saith Saint Chrysostome he inferreth we should be like our Heavenly Father but in doing good to our enemies And therein resemble we the whole three Persons in Trinity God was only in the still winde Christ is compared to a Lambe the Holy Ghost to a Dove Now if we will resemble these three Persons we must be softly Lombes Doves but if on the contrary wee be fierce cruell and take revenge so using violence we resemble rather the Devill who is called a roaring Lyon and the wicked who are termed Dogs Wolves Tygers c. 3. To adde to the precept of God and the practice of our Saviour the example of Gods people they are patient in suffering of injuries that they might imitate the Saints in all ages They were so and wee are likewise commanded to follow their steps as in all things which are good so especially in this Take my brethren the Prophets saith Saint James for an example of suffering adversities and of long patience James 5. 10. Brethren saith Saint Paul to the Thessalonians Yee are become followers of the Churches of God which in Judes are in Christ Jesus because yee have also suffered the same things of your owne Countrey-men even as they have of the Jewes 1 Thess. 2. 14. And to the Philippians Be yee followers of me Brethren and looke on them which walk so as yee have us for an example Phil. 3. 17. And see how hee followed his Masters example for which amongst us so loves his Benefactors as Saint Paul loved his Malefactors he would doe any thing even be rased out of the booke of life to save them that would doe any thing to kill him Amongst many examples recorded for thy imitation and mine behold the patience of Job James 5. 11. of Abraham Gen. 20. 17 18. of Isaas Chap. 26. 15. of Joseph Chap. 37. 32 33. who notwithstanding his brethren hated him for his goodnesse and could not speake peaceably unto him conspired to kill him stript him of his Coat cast him into a pit sold him for a slave recompenst them good for evill when he was armed with power to revenge for when these his enemies did bunger hee fed them when they were thirsty he gave them drinke whereas they stript him of his parti-coloured-coat hee gave them all change of rayment whereas they sold him for twenty peeces of money hee would not sell them corne but gave it them freely and put their money againe into their sacks whereas they cast him into a pit without either bread or water hee brought them into his owne lodging and feasted them sumptuously with delicate fare and gave them of the best Wine Thus he gave them a good measure pressed downe and shaken together yea running over into their bosomes of kindnesse for unkindnesse And thus holy David trod in the steps of good Joseph Psal. 38. 12. to 15. 1 Sam. 26. 20. For when Saul had bent his howe and made ready the arrowes within his quiver to shoote at this upright in heart and sweet singer of Israel Yea when this Fowler hunted him like a Partridge to the mountaines so that his soule was faine to aske for the wings of a Dove that hee might fly away and bee
the indignities offered to God then of our owne dangers And certainly no ingenuous disposition can be so tender of his owne disgrace as the true Christian is at the reproach of his God as we see in Moses who when Aaron and Miriam offered him a private injury it is said his meeknesse was such that he gave them not a word Numb 12. But when the people had fallen to idolatry and he heard them murmure against their Maker hee spares neither Aaron nor the people but in a godly â—it of zeale takes on at them yea breakes the Tables in peeces Exod. 32. A meeke Lambe in his owne cause a fierce Lyon in Gods Yea it was alwayes his manner to plead the peoples cause to God with prayers and teares but Gods cause against the people with sword and revenge And thus it fared with David who was a man deafe and dumb and wholly senselesse at Shemeiâ— private reproach when he cursed him cast stones at him called him murtherer and wicked man 〈◊〉 Sam. 16. But not so at Goliahs publick revilings of God and his Church no not at Michols despising his holy zeale in the publike service of God 2 Sam. 6. In these cases how full of life and spirit and holy impatiency did he shew himselfe to be And our Saviour Christ who suffered himselfe to bee spit upon buffeâ—ed crowned with Thornes c. without giveing an angry word s but when hee saw the Temple abused hee burned in a zealous anger against them tooke a s 〈…〉 rge and whipt the buyers and sellers ouâ— saying Yee have made my Fathers house a den of theeves Matth. 21. 12 13. 3. Touching our actions whether it be in thine owne cause or in the cause of God and Religion thou mâ—ist not be a revenger All that private persons can doe is either to lift up their hands to Heaven for redresse of sinne or to lift up their tongues against the sinne not their hands against the person Who made thee a Judge is a lawfull question if it meet with a person unwarranted True Phinâ—as in the case of Zimry and Cozby lift up his hand and thrust them both through with a Speare And when Moses saw the Aegyptian smiting the Hebrew hee smoate the Aegyptian but they had peculiar warrants signed from Heaven either by instinct or speciall command which we shall expect in vaine Well may we flee from danger as Jacob fled from Esau Moses from Pharoah David from King Saul Elias from Jesabel Paul from the Damascens and Christ himselfe from the Jewes And expect to finde comfort in our flight even a City of refuge as Jacob found favour in Labans house Moses a rich Father-in-Law Elias an Angel to feed him Paul spirituall brethren to comfort him besides the Holy Ghost the true Comforter But the weapons of a Christian in adversity ought onely to be patience and prayer fâ—r as Theodoret saith if Muentius and Maximinian in the heat of zeale shall rayle on wicked Julian at a Feast justly may their deaths be cast upon their petulancy but not upon their Religion Yea the Counsell of Eleberis decreed that if any man did take upon him to breake downe the Heathens Idolls and were slaine in the place that hee should not bee reckoned among the Martyrs Indeed God so loves this heat of zeale in all the carriages of his servants that if it transport us too farre hee pardoneth the errours of our fervency rather than the indifferences of lukewarmenesse as may be seene in that act of Moses when being wroth with the people about the malten Calfe hee brake the Tables in peeces Exod. 32. Neverthelesse if we shall either out of superstition or presumption doe that we have neither calling nor warrant for out of the word such our workes be our intention what it will are but the blinde whelpes of an ignorant zeale and an unadvized zeale when knowledge is not made the Pilot of devotion may bee more prejudiciall than a cold râ—misnesse Swift horses without a skilfull waggonâ—â— and full sayles without a good Pilot endanger more Objection Every base nature will be ready to offer injuries where they thinke they will not be repaid he will many times beat a Coward that would not dare to strike him if he thought him valiant as a Cur that goes through a Village if hee clap his tayle betweene the legs and runne away every Cur will insult over him but if he bristell up himselfe and stand to it give but a counter-snarle there 's not a Dog dares meddle with him Answer Neverthelesse avenge not thy selfe but give place unto wrath and that for conscience sake Rom. 12. 19. If thou receivest wrong in thy person goods or good name it is the Magistrates office to see thee righted and For this cause yee pay also tribute He is the Minister of God for thy wealth to take vengeance on him that doth evill and for the praise of them that doe well neither doth hee beare the sword for nought Rom. 13. 4 5 6. 1 Peter 2. 14. Now in this case he that hath endammaged me much as you have some that will deprive men of their possessions and then perswade them to be content cannot plead breach of charity in my seeâ—ing his Restitution and because patience without discretion wrongs a good cause I will so mit wrongs as I may not encourage others to offer them and so retaine them that I may not induce God to retaine mine to him Have you not seene a Crow stand upon a Sheepes backe pulling off wooll from her side even creatures reasonlesse know well whom they may be bold with that Crow durst not doe this to a Wolfe or a Mastiffe the knowne simplicity of this innocent beast gives advantage to this presumption meeknesse of spirit commonly drawes on injuries and the cruelty of ill natures usually seekes out those not who deserve worst but who will beare most Wherefore patience and mildnesse of spirit is ill bestowed where it exposes a man to wrong and insultation Sheepish dispositions are best to others worst to themselves I could be willing to take injuries but I will not be guilty of provoking them by lenity for harmelesnesse let me goe for a Sheep but whosoever will be tearing my fleece let him looke to himselfe Diogenes the Stoicke teaching his auditors how they should refraine anger and being earnest in pressing them to patience a waggish boy spit in his face to see whether he would practise that which he taught others but Diogenes was not a whit moved at it yet said withall I feare I shall commit a greater fault in letting this boy goe unpunished than in being angry In some cases for reason to take the rod out of the hands of wrath and chastise may be both lawfull and expedient The same which Aristotle affirmed in Philosophy viz. That choller doth sometime serve as a whetstone to vertue is made good Divinity by Saint Paul Be angry but sinne not Ephes. 4.
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
for him and shall we grumble or thinke much at it No in the greatest extremity of straights let us acknowledge it a favour and give him thankes and so much the rather for that it is more acceptable to God to give him thankes once in adversity then sixe hundred times in prosperity as a grave Divine well observes and indeed it is the summe of all Religion to be thankefull to God in the midst of miseries True it is hard for Jâ—b when the terrours of God fight against him and the Arrowes of the Almighty stick so fast in him that the venome thereof hath drunke up his spirit Joh 6. 2â—3 4. to thinke it a speciall favour and dignity but so it was being rightly considered It was hard for Josephs brethren to heare him speake roughly unto them take them for spies accuse them of theft and commit them to prison Gen. 42. 30. and thinke it is all out of love much more hard for Simeon to he cul'd out from the rest and committed to ward while his brethren are set at liberty Vâ—rse 24. and yet it was so yea he loved him best whom he seemed to favour least yet such is the infirmity of our nature that as weake eyes are dazled with that light which should comfort them so there is nothing more common with Gods Children then to bee afflicted with the causes of their joy and astonied with that which is intended for their confirmation Even Manoah conceives death in that vision of God wherein alone his life and happinesse did consist Judges 13. 22. And the Shepheards Luke 2. who were sore afraid when the Angell of the Lord came to bring them good tydings of great joy to all people viz. their Saviours Birth which was Christ the Lord. Vâ—rs 9 10. But what hath beene the answer of GOD alwayes to his children in such their extasies but this Feare not Gideon Judges 6. 23. Feare not Joseph Matth. 1. 20. Feare not Zachary Luke 1. 12 13. Feare not Abraham for I am thy shield and thine exceeding greaâ— reward Genesis 15. 1. Feâ—re not Paul for I am with thee and no man shall lay hands on thee to doe thee hurt c. Acts 18. 9 10. The wordes are often repeated as Pharaohs dreames were doubled for the surenesse Yea to the end that we should be fearlesse in all our sufferings so long as wee suffer not as evill doers 1 Peter 4. 15. Feare not as one well notes is the first word in th' Annuntiation of Christs conception and the first word in the first Annuntiation of his Birth and the fiâ—st word in the first Annuntiation of his Resurrection and almost the last words in his last exhortation a little before his death are Let not your hearts be troubled and be of good comfort strengthning his followers and sweetning his crâ—sse by divers forcible reasons Luke 21. Marke 13. And the words of dying men have ever beene most emphaticall most effectuall Nay more than all this if yet thou wilt not be comforted look but John 16. 20. and thou shalt have thy Saviour assure thee by a double bond his Word I say Oath Verily verily I say unto you that though for the present you doe feare and sorrow and weepe yet all shall bee turned into joy and that joy shâ—ll no man bee able to take from you Verse 22. And so much of the Patience of the Womans seed And so much of the Innocency of the Womans seed And so much of the Felicity of the Womans seed If you will see the Malice of the Serpents seed If you will see the Subtility of the Serpents seed If you will see the Misery of the Serpents seed Reade two late Treatises SINNE STIGMATIZ'D and THE CURE OF PREJUDICE FINIS Three Prayers for a Family if at any time they shall be thought too long read onely the English letter and passe by the Roman or you may continue any one part which goes betweene Jer. 10. 25. Power out thy sury upon them that know thee not and upon the Familyes that call not on thy name Psal. 145. 18. Rom. 10. 12. The Lord is nigh and rich unto all that call upon him in truth Isay 65. 24. Before thâ—y call I will answer and whiles they are yet speaking I will hâ—â—re Jer. 33. 3. Call unto me and I will answer thee and shew thee great and mighty things which thou knowest not 1 John 5. 14. If we aske any thing according to his will he heareth us John 16. 23. Mat. 21. 22. Whatsoever ye shall aske the Father in my name beleeuing he will give it you Psalm 55. 17. Evening and Morning and at Noone will I pray A Prayer for the Morning O Lord prepare our hearts to pray O Most glorious Lord God and in Jesus Christ our most mercisull and loving Father in whom we live and moâ—e and have our being in the multitude of thy mercies wee desire so approach unto thée from whom all good things doe procéede who knowest our necessities before we aske and our ignorance in asking It is true O Lord if wee should consider onely our owne unworthinesse and how we have heretofore abused 〈◊〉 goodnesse and long suffering towards us 〈…〉 ht rather despaire with Iudas and like Adam run from thée then dare to approach thy glorious presence For we confesse O Lord to the shame and confusion of our owne â—ares that as we brought a world of sinne into the World with us and deserved to dye so soone as we began to live so ever since that thou hast spared â—s we have done nothing but add 〈◊〉 unto sinne as thou hast added mercy to mercy For we have beene no lesse rebellious unto thée then thou hast beene beneficiall unto us We doe dayly and hourely breake all thy commandements adding unto that our originall corruption which we were conceived and â—orne 〈◊〉 all manner of acâ—uall transgressions by sinnes of Omissiâ—n sinnes of Commission sinnes of Ignorance sinnes of Knowledge sinnes against conscience yea sinnes of Presumption and Wilfulnesse and that in thought word and 〈◊〉 We have sinned against thy Law and against thy Gospell against thy merâ—ies and against thy judgements against the many warnings and the abundance of meanes afforded by thee to reclaime us against the spirit of grace continually knocking at the doores of our hearts with infinite checks and holy motions Our eares have beene alwayes open to the Tempter shut unto thée we have abused our eyes to wantâ—nnesse our mouthes to filthinesse and our féet have beene swift to all evill slow to ought that is good And as we have committed one sinne on the neck of another so we have multiplyed and many times repeated them by falling often into the same wickednesse whereby our sinnes are become for number as the sands of the Sea and as the Stars of Heaven Thus as our first Parents left us a large stock of sinne so we have improved the same beyond measure O that we could have
unto us and increase in us all spirituall graces inlighten our mindes with the knowledge of thy truth and inflame our hearts with the love of whatsoever is good that we may esteeme it our meate and drinke to doe thy blessed will Give us religious thoughts godly desires zealous affections holy endeavours assured perswasionâ— of â—aith stedfast waiting through hope constancy in suffering through patience and hearty rejoycing from love regenerate our mindes purify our natures turne all our joys into the joy of the Holy Ghost and all our peace into the peace of conscience and all our feares into the feare of sinne that we may love righteousnesse with as great good will as ever we loved wickednesse and goe before others in thankefulnesse towards thee as farre as thou goest in mercy towards us before them Give us victory in temptation patience in sicknesse contentment in poverty joy in distresse hope in troubles confidence in the houre of death give us alwayes to thinke and meditate of the houre of death the day of judgement the joyes of Heaven and the paines of Hell together with the ransome which thy Sonne paid to redeeme us from the one and to purchase for us the other so shall neither thy benefits nor thy chastisements nor thy word returne ineffectuall but accomplish that for which they were sent untill we be wholly renewed to the Image of thy Sonne And now O Lord séeing the time approacheth which thou hast appointed for rest and because we can neither wake nor sléepe without thee who hast made the day and night and rulest both therefore into thy hands we commend our soules and bodies beséeching thee to watch over us this night and preserve us from all our spirituall and bodily enemies from theeves fire and from all other dangers These things we humbly beg at thy fatherly hands and whatsoever else thou knowest in thy divine wisedome to be needfull and necessary for our soules or bodies or estates or names or friends or the whoâ—â— Church better thâ—n we our selves can either aske or thinke and that for thy names sake for thy promise sake for thy mercies sake for thy Sonnes sake who suffered for sinne and sinned not and whose righteousnesse pleadeth for our unrighteousnesse in him it is that we come unto thee in him we call upon thee who is our Redeemer our Preserver and our Saviour so whom with thee and thy blessed Spirit be ascribed as is most duâ— all honour glory praise power might maiesty dominion and hearty thankes-giving the rest of this night following and for evermore Amen A Prayer to be used at any time O Almighty Eternall most Glorious and onely wise God giver to them which want comforter of them which suffer and forgiver of them that repent whom truly to know is everlasting life We thy poore creatures acknowledge and confesse unto thee who knowest the secrets and desires of all hearts that of our selves we are not worthy to lift up our eyes to Heaven much lesse to present our selves before thy Majesty with the least confidence that thou shouldest heare our prayers or accept of our services but rather that thou shouldest take these our confessions and accordingly condemne us to the lowest place in Hell for our continually abusing thy mercy and those many meanes of grace which in thy long-suffering thou hast afforded for our reclayming We are the cursed séed of rebellious Parents we were conceived in sinne and borne the Children of wrath And whereas thou mightest have executed thy fierce displeasure upon us so soone as thou gavest us béeing and so prevented our further dishonouring thee we have instead of humbling our selves before thee our God and â—â—â—king reconciliation with thy Majesty none nothing from our infancy but added sinne unto sinne in breaking every one of thine holy Lawes which thou hast given us as rules and directions to walke by and to kéepe us from sinning Yea there is not one of thy righteous precepts which we have not broken more times and wayes then we can expresse so far have we béen from a privative holinesse in reforming that which is evill and a positive holinesse in performing that which is good which thou mayest justly require of us being we had once ability so to doe if we had not wilfully lost it for thou diddest forme us righteous and holy had not we deformed our selves whereas now like Satan we can doe nothing else but sinne and make others sinne too who would not so sinne but for us for we have an Army of uncleane desires that perpetually fight against our soules whereby we are continually tempted drawne away and enticed through our owne concupiscence Yea thou knowest that the heart of man is deceitfull above all things and that the imaginations thereof are onely and continually evill O the infinitely intricate windings and turnings of the darke Labyrinths of mans heart who findes not in himselfe an indisposition of minde to all good and an inclination to all evill And according to this our inclination hath béene our practice we have yéelded our hearts as cages to entertaine all manner of uncleane spirits when on the contrary we have refused to yéeld them as temples for thine holy Spirit to dwell in We have used all our wisedome to commit the foolishnesse of sinne our whole conversation hath béene to serve Satan and fulfill the lusts of the flesh We even sucke in iniquity like water and draw on sinne as it were with cart-ropes Neither is there any part power function or faculty either of our soules or bodies which is not become a ready instrument to dishonour thee for as our heart is a root of all corruption a seed-plot of all sinne so our eyes are eyes of vanity our eares eares of folly our mouthes mouthes of deceit our hands hands of iniquity and every part doth dishonour thee which yet would be glorified of thee The understanding which was given us to learne vertue is apt now to apprehend nothing but sinne the will which was given us to affect righteousnesse is apt now to love nothing but wickednesse the memory which was given us to remember good things is apt now to keepe nothing but evill things for sinne like a spreading leaprosie is so growne over us that from the crowne of our heads to the soale of our feet there is nothing whole therein but wounds and swellings and soares full of corruption Yea our soules and bodies are even a very sinke of sinne for like the common shoare we have not refused to welcome any the most loathsome pollutions that either the world our owne corruption or the Devill at any time hath offered unto us Or admit we are exempt from some evils wee may thanke thee and not our selves for it for we are ready without thy restrayning grace to run out into all manner of enormities whatsoever we are swift to all evill but to all good immoveable when we doe evill we doe it chearefully and quickly and easily
but if we doe any good we doe it faintly and rawly and slackly When did we talke without vanity when did we give without hypocrisie when did we bargaine without deceit when did we reprove without anger or envy when did wee heare without wearisomnesse when did we pray without â—â—diousnesse such is our corruption as if we were made to sinne in deed in word or in thought O the pride passion lust envy ignorance awkwardnes hypocrisie infidelity vaine thoughts unprofitableness and the like which cleaves to our very best actions and how full of infirmity are our primest performances for we have not done any one action legally justifyable all our dayes neither can ought we doe abide the examination of â—hy strict justice untill it be covered with thy Sonnes righteousnesse and the corruption thereof washed away in his most pretious bloud Yea if thou shouldest behold these our prayers as they be in themselves without having respect unto us in Christ Jesus they would appeare no better in thy sight then a menstruous cloth Yet miserable wretches as we are we like our owne condition so well that we are not willing to goe out of our selves unto thee who wouldest new make us according to the Image of thy Sonne for by long custome wee have so turned delight into necessity that we can as willingly leave to live as leave our lusts yea we loâ—e our sinnes so well and so much above our soules that except thou change our hearts we shall chuse to goe to Hell rather then part with them Thou hast used all manner of meanes to reclaime us but nothing will serve neither the menaces and terrours of thy Law nor the precepts and swéet promises of thy Gospellâ— can doe it We are neither softned with benefits nor broken with punishments thy severity will not terrify us nor thy kindnesse mollify us No shouldest thou send an Angel from the dead to warne us all perswasions would bee in vaine since we heare Moses and the Prophets Christ and his Apostles daily and are never the better True O Lord there is a maine reason of it which we cannot now helpe for naturally we have eyes and sée not eares and heare not hearts and understand not Yea we are quite dead in sinne untill thou doest boare our eares soften our hearts and breake in upon our consciences by the irresistible power of thy Spirit and by going along with thy Word shalt quicken our soules and regenerate the whole man anew In the meane time we are reâ—dy to receive all and returne nothing but sinne and disobedience wherein we more then abound for we have done more against theâ— this wéeke then we have done for thee ever since we were borne And whereas the least of thy mercies is greater thâ—n all the â—urteâ—â—es of men we are not so thankefull to thee for them all as we are to a friend for some one good turne Neither doe we alone lay the fault upon our inability or want of â—upply from thee but upon our owne peâ—vâ—rsnesse and want of endeavour and putting forth that strength and ability which thou hast given us for how long hast thou O most gratious God stood at the doores of our hearts and how often hast thou knockt when we have refused to open and let thee in And if at any time we have beene over-ruled by the good motions of thy holy Spirit yet have we still returned with the Dog to our vomit and with the Sow refused the cleare streames of thy Commandements to wallow in the myre of our filthy sinnes whereby wee have justly deserved that thou shouldest have called us to an account in the dead of our sléepe and have judged us to eternall destruction and never have suffered us againe to have seene the light of the Sun the remembrance of which together with our other rebellions when we rightly consider them makes us even spéechlesse like him in the Gospell as neither expecting mercy nor daring to aske it Howbeit when we call to minde thy manifold mercies shewed to Manasses Paul Mary Magdalen the Theefe and the Prodigall Sonne with many others who were no lesse vile then we and who notwithstanding found thee more ready to heare then they were to aske and to give above what they durst presume to beggâ— wee stay our selves and receive some incouragement from the application of the merits of Christ Jesus which thou hast promised shall be a sufficient satisfaction for all our sinnes and the rather for that thou â—allest all that are weary and heavy laden with the burthen of their sinnes unto thee with promise that thou wilt ease them and hast promised that though our sinnes be as red as scarlet thou wilt make them white as snow and that thou wilt not the death of a sinner but that he turne from his wickednesse and live and that at what time soever a sinner doth repent him of his sinnes from the bottome of his heart thou wilt blot out all his wickednesse out of thy remembrance And least we should yet be discouraged thou who diddest no lesse accept the will of David then the act of Solomon hast further promised that if there be but first a willing minde thou wilt accept of us according to that which we have and not according to that which we have not But forasmuch O Lord as thou knowest that it is not in man to turne his owne heart unlesse thou dost first give him grace to convert for thou O Lord must worke in us both the will and the deed and being that it is as easie with thee to make us righteous and holy as to bid â—s be such O our God give us ability and willingnesse to doe what thou commandest and then command what thou wilt and thou shalt finde us ready to doe thy blessed will Wherefore give to us and increase in us all Christian graces that we may know and beleeve and repent and amend and persevere in well doing Create in us O Lord a new heart and renew a right spirit within us take away from us our greedy desire of committing sinne and enable us by the powerfull assistance of thy grace more willingly to obey thee in every of thy Commandements then ever we have the contrary Yea let thy Spirit beare such rule in every one of our hearts that neither Satan that forraine enemy and roring Lyon which seeketh to devoure us may invade us nor our own concupiscence that hâ—mebred traytor may by conspiring with the world worke the ruine and overthrow of our poore soules but that all our wils which have beene altogether rebellious our hearts which have beene the receptacles of uncleane spirits and our affections which are altogether carnall may be wholly framed according to thy holy and heavenly will And that we may the better know how to avoyde the evill and doe the good let thy Word as a light discover unto us all the â—â—eights and snares of our spirituall adversaries yea make it