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
winde-mills would not turne about to doe any good service but for the winde of mens praises Now it is one method to practise swimming with Bladders and another to practise dauncing with heavy shoes Wee read of some that in the Monastery could fast whole dayes together with ease but in the dezart they could not hold out untill noone but their bellyes would be craving presently 4. The one doth it in faith which onely crownes good actions for whatsoever is not done in faith is sin Rom. 14. 23. and therefore cannot please God Heb. 11. 6. the reason is this If our best actions be not the fruites of a lively faith they spring from Ignorance and Iâ— fidelity as hearbes may doe from a dunghill And its evident they have not faith for how should they beleeve in him of whom they have not heard Rom. 10. 14. And it were well if all that are meere civill and morall men would looke to the Rock where-out their workes are hewen and to the Pit where-out they were digged for God looketh at no action further then it is the worke of his spirit but the spirit is nowhere but in the sonnes of God Galat. 4. 6. and no sonnes but by faith in Christ Gal. 3. 26. So that obedience without faith is but as the shell without the kernell the huske without the corne the carkasse without the soule which the Lord abhorres as the sacrifice of Fooles Isay 66. 3. Whence it is that all the vertues of the Heathen are called by Divines splendida peccata shining or glistering sinnes sinnes as it were in a silken Robe 5. The summe of all Morall Philosophy is included in these two words sustaine and abstaine and a wicked man may restraine evill as doe the godly but here is the difference the one keepes in corruption the other kils corruption 6. The Philosopher and so all civill and morall men can forbeare the Christian forgive they pardon their enemies we love ours pray for them and returne good for evill And if not we no whit savour of Heaven For if you love them which love you saith our Saviour what thankes shall you have for even the sinners doe the same such as see not beyond the clouds of humane reason But I say unto you which heare Love your enemies blesse them that curse you doe good to them that hate you and pray for them which hurt you and persecute you Matth. 5. 44. Luke 6. 27. 32 33. shewing that if wee will ever hope for good our selves wee must returne good for evill unto others In which words you may note a tripple injunctioâ— one to the heart the treasury of love another to the tonguâ— loves interpreter the third and principall to the hand which is loves Factor or A 〈…〉 oner Wherein our Saviour seemes to set man like a Clock whose master wheele must not onely goe right within nor the bell alone sound true above but the â—and also point straight without as for the motion and setting of the wheele within he saith to the heart love your enemies for the stroke and sounding of the Bell above hee saith to the tongue blesse them that curse you and for the pointing of the hand or Index without he saith to the hand doe good to them that hurt you Now well may naturaâ—l men sayle with the winde of their naturall passions and corrupt affections in rendering evill for evill but Christ the Master and Pylot of his Ship the Church hath charged all passengers bound for Heaven the Haven of their hope and Harbour of their rest like Pauls Marâ—iners Acts 27. to sayle with a contrary winde and weather of doing good for evill and like the Disciples on the Lake of Genazareth Rowe through the raging waves of their enemies reproaches with a contrary breath not rendring rebuke for rebuke but contrariwise to blesse 1 Peter 3. 9. And the better to teach us this lesson he practised it himselfe adding example to precept for his word and his worke like mercy and truth met together his precept and his practâ—se like righteousnesse and peace kissed each other for when they in devillish malice sought nothing but his condemnation he in great love went about the worke of their salvation when they shed his bloud to quench their malice hee sweat water and bloud to wash their soules Yea when the Jewes were crucifying of him he at the same time though the torments of his passion were in t 〈…〉 able incomparable unconceiveable solliciteth God for their pardon Luke 23. 34. Now his prayer could not but be efficatious and a pardon for such murthâ—rers was no meane good turne And this likewise is the practise of the Saints who strive to imitate their Master in all things which he did as man S. Steven at the instant while his enemies were stoning of him kneeled downe and prayed Lord lay not this sinne to their charge Acts 7. 60. Where is one thing very remarkable he stood when he prayed for himselfe but kneeled when he prayed for hiâ— enemies herby shewing the greatnesse of their impiety which easily could not be forgiven as also the greatnesse of his piety And indeed as to render good for good is the part of a man and to render evill for evill the part of a beast and to render evill for good the part of a devill so to render good for evill is onely the part of a Saint be mercifull as your heavenly Father is mercifull Luke 6. 36. It were easie to abound in examples of this kinde how often did Moses returne good unto Pharaoh for his evill in praying and prevailing with God for him to the removall of nine severall plagues notwithstanding his cruell oppression And David what could he have done for Saul that he left undone notwithstanding hee so cruelly persecuted him and hunted after his life And the like I might shew in that man of God to Jeroâ—oam and they that went to Heaven by the bloudy way of Martyrdome who prayed for others even their persecutors and murtherers an easier passage to Heaven Yea Gods people account it a sinne to cease praying for their worst enemies 1 Sam. 12. 23. But what doe I tell them of these transcendent examples when I never yet heard or read of that Philosopher which could parallel Doctor Cooper Bishop of Lincolne in an act of patient suffering who when his wife had burnt all his Notes which he had beene eight yeares a gathering least hee should kill himselfe with overmuch study for she had much adoe to get him to his meales shewed not the least token of passion but onely replyed Indeed wife it was not well done so falling to worke againe was eight yeares more in gathering the same Notes wherewith he composed his Dictionary which example I confesse more admires me than any that ever I heard of from a man not extraordinarily and immediately inspired and assisted by the Holy Ghost and sure he that could indure this could indure any thing whether
2 Because It is more laudible to forgive then to revenge 3 Because Suffering is the only way to prevent suffering 4 Because Our sins have deserv'd it and a far greater affliction 5 Because Our sufferings are counterpoysed and made sweet with more than answerable blessings 6 Because Our patience brings a reward with it First they beare the slanders and reproaches of wicked men patiently for that they are false and so appertaine not unto them Socrates being rayled upon and called by one all to naught tooke no notice of it and being demanded a reason of his patience said it concernes me not for I am no such man Diogenes was wont to say when the people mockt him They deride me yet I am not derided I am not the man they take me for This reason is of more force from the mouth of an innocent Christian. If a rich man be called poore or a sound Christian an hypocrite he slights it he laughs at it because he knoweth the same to be false and that his Accuser is mistaken whereas if a Beggar be called bankrupt or a dissembler hypocrite he will winch and kick and bee most grievously offended at it Yea as soares and ulcers are grieved not only at a light touch but even with feare and suspition of being touched so will an exulcerate minde saith Seneca And as small letters offend bad eyes so least appearances of contradiction will grieve the ill affected eares of guilty persons saith Plutarch for let mens tongues like Bells give but an indefinite and not a significant sound they imagine them to speak and meane whatsoever their guilty consciences frame in the fancy and whisper in the eare which are those evill surmises of corrupt mindes the Apostle taxeth 1 Tim. 6. 4. When like Caius the humanist one thinks every word spoken tends to his disgrace and is as unwilling to beare as forbeare reproaches But where the conscience is cleare the case is altered Marius was never offended with any report that went of him because if it were true it would â—ound to his praise if false his life and manners should prove it contrary And indeed the best confutation of their slanders is not by our great words but by our good workes Sophocles being accused by his owne children that he grew Dotard and spent their patrimonies idely when hee was summoned did not personally appeare before the Magistrates but sent one of his new Tragedies to their perusall which being read made them confesse This is not the worke of a man that dotes So against all clamours and swelling opprobries set but thine innocency and good life thou needest do no more That body which is in good health is strong and able to beare the great stormes and bitter cold of Winter and likewise the excessive and intemperate heat of the Summer but with a crazie and distempered body it is far otherwise Even so a sound heart and cleere conscience will abide all tryals in prosperity it will not be lifted up in adversity it will not be utterly cast downe whereas the corrupt heart and festred conscience can endure nothing even a word if it be pleasing puffeâ— him up with pride if not it swels him with passion A guilty conscience like Glasse will sweat with the least breath and like a windy Instrument bee put out of tune with the very distemper of the aire but when the soule is steeled with goodnesse no assaults of evill can daunt it No greater signe of innocency when we are accused than mildnesse as we see in Joseph who being both accused and committed for forcing of his Mistresse answered just nothing that we can reade of Gen. 39. 17 18. And Susanna who being accused by the two Elders of an haynous crime which they alone were guilty of never contended by laying the fault upon them but appeales unto God whether shee were innocent or no. The History of Susanna Vers. 42 43. And Hannah whose reply to Ely when hee falsely accused her of drunkennesse was no other but Nay my Lord count not thine Handmaid for a wicked woman 1 Sam. 1. 15 16. Neither is there a greater Symptome of guiltinesse than our breaking into choller and being exasperated when we have any thing laid to our charge witnesse Cain Gen. 4. 9. That Hebrew which struck his fellow Exod. 2. 13 14. Saul 1 Sam. 20. 32 33. Abner 2 Sam. 3. 8. Jeroboam 1 King 13. 4. Ahab 1 Kings 22. 27. Amazia 2 Chron. 25. 16. Uzziah 2 Chron. 26. 19. Herod the Tetrarch Luke 3. 19. 20. The men of Nazareth Luke 4. 28 29. The Pharisees John 8. 47 48. And the High Priest and Scribes Luke 20. 19 20. Sinne and falshood are like an impudent strumpet but innocency and truth will vaile themselves like a modest Virgin 〈◊〉 Pet. 2. 18. The more false the matter the greater noyse to uphold it Paul is nothing so lowde as Tertullus The weakest cause will be sure to forelay the shrewdest counsell or the lowdest Advocates Errour hath alwayes most words like a rotten house that needs most props and crutches to uphold it Simple truth evermore requires least cost like a beautifull face that needs no painting or a comely body which any desent apparrell becomes We playster over rotten posts and ragged wals substantiall Buildings are able to grace themselves So that as sparkes flying up shew the house to bee on fire and as corrupt spittle shewes exulcerate lungs so a passionate answer argues a guilty conscience Why doth the Hare use so many doublings but to frustrate the scent of the Hounds And this is one reason why the former are compared to Sheep and Lambes Emblems of innocency which being harmed will not once bleate and the latter unto Swine which will roare and cry if they bee but toucht But to leave these Swine and returne to the men wee were speaking of A good Conscience is not put out of countenance with the false accusations of slanderous tongues it throweth them off as Saint Paul did the Viper unhurt Innocence and patience are two Bucklers sufficient to repulse and abate the violence of any such charge the Breast-plate of Righteousnesse the brazen wall of a good conscience feareth no such Canons The Conscionable being railed upon and reviled by a foule mouth may reply as once a Steward did to his passionate Lord when hee called him Kavâ— c. Your Honour may speake as you please but I beleeve not a word that you say for I know my selfe an honest man Yea suppose wee are circled round with reproaches our consciences knowing us innocent like a constant friend takes us by the hand and cheeres us against all our miseries A good spirit will bee as Simon to Christ its Crosse bearer A just man saith Chrysostome is imprognable and cannot be overcome take away his wealth his good parts cannot be taken from him and his treasure is above cast him into prison and bonds he doth the more freely enjoy the presence of
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
of our worft and greatest enemies prove no other in effect to us than did the malice of Josephs bretâ—ren Mistrisse and Lord to him the first in selling of him the second in falsely accusing him the third in imprisoning him all which made for his inestimable good and benefit than the malâ—ce of Hâ—man to Mordeâ—â—i and the Jewes whose bloudy decree obtained against them procured them exceeding much joy and peace than Balacks malice to the Children of Israel whose desire of cursing them caused the Lord so much the more to blesse them Numbers 23. Than the Devils spight to Job who pleasured him more by his soare afflicting him than any thing else could possibly have done whether wee regard his name children substance or soule than Judas his treason against the Lord of life whose detestable fact served not onely to accomplish his will but the meanes also of all their salvations that either before or after should beleeve in him this should move wonder to astonishment and cause us to cry out with the Apostle O the deepnesse of the riches both of the wisedome and knowledge of God! How unsearchâ—ble are his judgements and his wayes past finding out Rom. 11. 33. O the wonderfull and soveraigne goodnesse of our God! that turnes all our Poysons into Co 〈…〉 that can change our terrours into pleasures and make the greatest evils beneficiall unto us for they are evill in their owne nature and strong temptations to sinne James 1. 2. also fruits of sinne and part of the cuâ—se and worke those former good effects not prop 〈…〉 y by themselves but by accident as they are so disposed by the infinite wisedome goodnesse and power of God who is able to bring light out of darkenesse and good out of evill yea this should tutor us to love our enemies we love the medicine not for its owne sake but for the health it brings us and to suffer chearefully whatsoever is laid upon us for how can Gods Church in generall or any member in particular but fare well since the very malice of their enemies benefits them How can we but say let the world frowne and all things in it runne crosse to the graine of our mindes Yet with thee O Lord is mercy and plenteous redemption thou makest us better by their making us worse Objectiâ—n But perhaps thou hast not proved the truth of this by thy owne knowledge and particular â—xperience Answer If thou hast not thou shalt in due time the end shall prove it stay but till the conclusion and thou shalt see that there is no Crosse no enemy no evils can happen unto thee that shall not be turned to good by him that dwelleth in thee Will you take Saint Pauls word for it or rather GODS owne word who is truth it selfe and cannot lye His words are We know that all things worke togetheâ— for the best unto them that love God even to them that are called of his purpose Rom 8. 28. And in Verse 3â— 36. after he hath declared that Gods chosen people shall suffer tribulation and anguish and persâ—câ—tion and famine and nakednesse perill sword c. be killed all the day long and counted as Sheepe for the slaughter he concludeth with Nâ—verthelesse in all these things we are more than conquâ—â—ours through him that loved us and so goeth on even to a challenge of our worst enemies Death Angels Principalities and Powers things present and to come heighth depth and what other creature besides should stand in opposition What voluminous waves bee here for numbâ—r and power and terrour yet they shall not seperate the Arke from Christ nor a soule from the Arke nor a body from the soule nor an haire from the body to doe us hurt What saith David Marke the upright man and behold the just for the â—nd of that man is peace Psal. 37. 37. Marke him in his setting out he hath many oppositions marke him in the journey he is full of tribulations but marke him in the conclusion and the end of that man is peace In Christ all things are ours 1 Cor. 3. â—2 How is that Why we have all things because we have the hâ—ver of all things And if we love Christ all things worke together for our good yea for the best Rom. 8. 28. And if all things quoth Luther then â—ven sinne it selfe And indeed how many have wee knowne the better for thâ—ir sinne That Magdalen had never loved so much if she had not so much sinned had not the incestuous person sinned so notoriously he had never beene so happy God tooke the advantage of his humiliation for his conversion Had not one foot slipt into the mouth of Hell he had never beene in this forwardnesse to Heaven sinne first wrought sorrow saith Saint Austin and now godly sorrow kils sinne the daughter destroyes the mother neither doe our owne sinnes onely advantage us but other mens sinnes worke for our good also Objection But may some say can any good come out of such a Nazarite Answer Yes The advantage we have by Christ is more than the losse we had by Adam If Ariuâ— had not held a Trinity of Substances with a Trinity of Persons and Sabellius an Vnity of Persons with an Vnity of Essences the Mysteries of the Trinity had not beene so clearely explained by those great lights of the Church If Rome had not so violently obtruded her merites the doctrine of Justification onely by faith in Christ might have beene lesse digested into mens hearts We may say here as Augustine doth of Carthage and Rome If some enemies had not contested against the Church it might have gone worse with the Church Lastly suppose our enemies should kill us they shall not hurt but pleasure us yea even death it selfe shall worke our good That Red Sea shall put us over to the Land of Promise and wee shall say to the praise of God we are delivered we are the better for our enemies the better for our sins the better for death yea better for the devill and to thinke otherwise even for the present were not onely to derogate from the wisedome power and goodnesse of God but it would be against reason for in reason if he have vouchsafed us that great mercy to make us his owne he hath given the whole army of afflictions a more inviolable charge concerning us than David gave his Host concerning Absolom See yee doe the young man my sonne Absolom no harme Now if for the present thou lackest faith patience wisedome and true judgement how to beare and make this gaine of the crosse Aske it of God who giveth to all men liberally and reproacheth no man and it shall be given thee James 1. 5. For every good giving and every perfect gift is from above and commeth downe from the Father of lights Verse 17. 6. Use. 6. Sixthly for this point calling more for practice than proofe it behoves us to bee larger here briefer there If that which is one
thou who hast so ind 〈…〉 d us to serve thee wouldest also give us hearts and hands to serve thâ—e with thiâ—e owne gifts We no sooner lived then we deserved to 〈◊〉 neither nâ—â—d we any more â—o cond 〈…〉 e us thâ—n w 〈…〉 t we brought into 〈◊〉 worâ—d with 〈…〉 spared us to this 〈◊〉 to try if we 〈…〉 〈◊〉 thee 〈…〉 we 〈◊〉 turned 〈◊〉 〈◊〉 by sinne yet 〈…〉 séemes to 〈◊〉 〈◊〉 in 〈…〉 to no end for wh 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by thy Word we would not â—uffer if in 〈…〉 many â—â—ve 〈…〉 â—â—t we would not suffer it 〈…〉 movâ—d by thy ben 〈…〉 s but 〈◊〉 woâ—ld not suffer them to 〈…〉 with the Devill that we Devill that we would 〈…〉 so fast as they come thy 〈…〉 thy riches covetous thy â—â—ace wanâ—on thy 〈◊〉 â—â—temperate thy mercy secure and all thy benefits serve 〈◊〉 but as weapons to rebell against thee We have propâ—aned thy dayes contemned thy ordinances resisâ—ed thy Word gréeved thy Spirit misused thy Messengers hated our Reprovers slandered and persecuted thy people seduced our friends given ill example to our Neighbours op 〈…〉 ed the mouthes of thine and our adversaries to blaspheme that glorious name after which we are named and the truth we professe whereas meaner mercies and farre weaker meanes have provoked others no lesse to honour thee and the Gospell who may justly rise up in iudgement against us Besides which makes our case farre more miserable we can scarce resolve to amend or if we doe we put off our conversion to hereafter when we were children we deferred to repent till we were men now we are men we deferre untill we he old men and when we be old men we shall defer it untill death if thou prevent us not and yet we looke for as much at thine hands as they which serve thee all their lives Thus while we looke upon our selves we are ashamed to lift up our eyes unto thee yea we are ready to despairâ— with Cain yet when we thinke upon thy Son and the rich promises of the Gospell our feare is in some measure turned into ioy while we consider that his righteousnesse for us is more then our wickednesse against our selves onely give us faith we b 〈…〉 ch 〈◊〉 and settle it in thy beloved that we may draw vertue from his death and resurrection whereby we may be enabled to dye unto sinne and live unto righteousnesse and it sufficeth for all our iniquities necessities and infirmities It is true O Lord as wée were made after thine owne Image so by sinne we have turned that Image of thine into the Image of Satan but turne thou us againe and wee shall be turned into the Image and likenesse of thy Sonne And what though our sinnes bee great yet thy mercy is farre greater then our sinnes either are or can be wée cannot be so bad as thou art good nor so infinite in sinning as thou art in pardoning if wée repent O that wée could repent O that thou wouldest give us repentance for we are weake O Lord and can no more turne our selves then we could at first make our selves yeâ— we are altogether dead in sinne so that we cannot stirre the least joynt no not so much as féele oâ—â— deadnesse nor desire life except thou be pleasâ—d to raise and restore our soules from the death of 〈◊〉 and grave of long custome â—o the life of 〈◊〉 〈◊〉 we are to all evill but reprobate and 〈…〉 sed to all grace and goodnesse yea to all the meanes thereof Wée are altogether of our seâ—ves unble to resist the force of our mighty advers 〈…〉 but doe thou frée our wils and set to thy 〈◊〉 hand in 〈◊〉 â—owne by thy Spirit our 〈◊〉 〈◊〉 〈◊〉 by thy grace subdue our unt 〈…〉 〈◊〉 〈◊〉 wée â—â—all henceforth as much honour 〈◊〉 as 〈◊〉 our wickednesse we have â—ormerly disho 〈…〉 Wherefore of thy 〈◊〉 and for thy great names sake we besâ—â—ch thee tâ—ke away our stony hearts and 〈…〉 of â—lâ—sh enable us to repent what we 〈◊〉 done and never more to doe what we have once repented not fostering any one sinue in our soules reforme and change our mindes wils aâ—d affections which we have corrupted remove all impediments which hinder us from serving of thée and direct all our thoughts spéeches and actions to thy glory as thou hast 〈…〉 ted our eternall salvation thereunto Let not Satan any longer prevayle in causinâ— us to deferre our repentance sicce we know that late repentance is seldome sincere and that sicknesse is no 〈◊〉 time 〈◊〉 so great a worke as many have found that are now in Hell Neither is it reasonable thou shouldest accept of our féeble and decrepit old age when we have spent all the fâ—ower and strength of our youth in serving of Satan not once minding to leave sinne untill sinne left us Yea O Lord give us firmely to resolve spéedily to begin and continually to persevere in doing and suffering thine holy will Informe and reforme us so that we may neither misbeléeve nor mis-live subdue our lusts to our wils submit our wils to reason our reason to faith our faith our reason our wils our selves to thy blessed word and will Dispell the thick mists and clouds of our sinnes which corrupt our soules and darken our understandings separate them from us which would separate us from thee Yea remove them out of thy â—ight also we most humbly beséech thee aâ— farre as the East is from the West and in the merits of thy Sonne pardon and forgive us all thâ—se evils which either in thought word or déed we have this day or any time heretofore committed against thee whether they be the sinnes of our youth or of our age of omission or commission whether committed of ignorance of knowledge or against conscience and the many checks and motions of thy Spirit And because infidelity is the bitter root of all wickednesse and a lively faith the true mother of all grace and goodnesse nor are we Christians indeed except wee imitate Christ and squâ—re our lives according to the rule of thy Word Give us that faith which manifesteth it selfe by a godly life which purifyeth the heart worketh by love and sanctifyeth the whole man throughout Yea since if our faith be true and saving it can no more be severed from unfained repentance and sanctification then life can be without motion or the Sunne without light give us spirituall wisedome to try and examine our selves whether we be in the faith or not that so we may not be deluded with opinion onely as thousands are Discover unto us the emptinesse vanity and insufficiency of the things here below to doe our poore soules the least good that so we may be induced to set an higher price upon Jesus Christ who is the life of our lives and the soule of our soules considering that if we have him we want nothing if we want him we have nothing Finally O Lord give
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
leane meate of adversity 138. the more guilty the more impatient 96. Philosophers endued with great patience 192. yet come not neare a Christian 193. how to know whether our patience and other graces be right 202. rules to be observed in bearing 2â—4 touching thoughts 216. words ibid. actions 217 Paine wee feele more the fingers paine then the health of the whole body 344. our paine will soone cease our joyes never 343 Peace of conscience what a great blessing 125 Perseverance the truth of grace alwayes blest with perseverance 314. it is the gift of God ibid. the crowne of all 〈◊〉 279 Pleasures of the body are poysons to the soule 56 Poverty before affliction more contemptible then dishonesty 86 Prayer the key of Heaven 315. the hand of a Christian ibid. all our strength lyes therein 315. prayers and teares the Churches Armour ibid. patience and prayer the weapons of a Christian 218. prayer can doe all things 3â—5 it even overcommeth God himselfe 316. pray in faith ibid. inducements to prayer 362. Prayer for the Morning 363. a Prayer for the Evening 373. a Prayer for all times 382. none ever came to Christ with a lawfull suite and was denyed 316. yea he gives before we aske ibid. and more then we aske 33. 317. hearty prayer not in our owne power it is the gift of God 319. which hee doth not alwayes bestow in the sam measure ibid. not fall into prayer without preparation 320. wee must not only pray ibid. seeming deâ—yalls must encrease the strength of our cryes 321. in affliction pray our selves in sicknesse get others to pray for us 318. because in extremity we may not be able to pray ibid. we have the benefit of Christ intercession in Heaven 318. and of all the Saints prayers on Earth ibid. affliction makes us servent in prayer 〈◊〉 granting our suites not alwayes an effect of love 352. denyalls better then grants in some cases ibid. in unfit supplications we are most heard when repelled 351. we must not measure Gods hearing us by his present answer 352. not his present answer by our owne sence 353 Prayse to the godly to be dispraysed of the wicked 157. and a disprayse to be praysed of them ibid. Prepared affliction keeps us prepared to the spirituall combat 43 Presence of Gods Spirit and grace many times yet perceive it not 317. yea when we complaine for the want of it ibid. Pride how proud we are by nature 63. an humble pride 350. selfe-confidence is pride without wit 66. we thinke too well of our selves till the Crosse confuteâ— us 63. God lets proud men fall into some soule sinne that they may the better know themselves 64. if we would thinke worse of our selves wee should be better thought of 121. Pride makes us over apprehensive of wrongs 121 Profit we are apt to shrinke from Christ when our profits or pleasures shrinke from us 348 Promises are all generall excluding none that repent and beleeve 297. where is no Commandement there is no Promise 177. if we want Gods Word in vaine we look for his aide 177 Prosperity makes us drunke with the love of the world 35. but the Crosse brings us to our selves againe 36. Prosperity is â—o Religion as the â—vy to the Oake 37. nothing carryes us so farre from God as his favours 41. riches honour health c. would shipwrack the foule if they were not cast over-board 328. it were ill for us if permitted our owne choosers 351. the more prosperity the lesse piety 25. Prosperity no signe of felicity 232. not to judge the better of men for prosperity nor the worse for their misery ibid. long continued prosperity a fearefull signe of judgement 324. of which many examples 325. how apt men are to deceive themselves in thinking God favours them because they prosper 326. what we think most pleasing is most plaguing 327. nature is jocund while it prospereth 347. but to be equally good in a prosperous and adverse condition deserves prayse â—48 if outward things frame not to us let us frame our mindes to them ibid. Punishment we may often read our sinne in our punishment 120. the punishment of our enemies 248. it is deferred not remitted 250 R RAâ—gning the way to it is by suffering 69 Rayling in rayling at us they shame themselves 147 Release God not onely releaseth his but makes their latter end more prosperous 279 Religion no true vertue where is no true Religion 193 Repentance how to know whether we have repented 23. signes of tryall touching repentance 289. true repentance begins at originall sinne 86. affliction brings to repentance 13 Report crediting of evill reports a signe of wickednesse or â—olly 161 Restitution without it no forgivenesse 20 Revenge we are commanded not to revenge 173. if we doe we lose Gods protection 177. neglect will sooner kill an injury then revenge 109. forgivenesse the most noble valiant wise divine and Christian-like revenge 101 Reward for suffering great 340. the greater our sufferings the greater our reward 345. let us looke up to the recompâ—nce of reward and we shall not with our burthen lighter ibid. S SAdnesse nothing will drive it away like living well 87 Safe the way to be safe is never to be secure 43 Salvation nothing availeable to salvation but faith 294 Sanctifie God will either be sanctified of us or on us 227 Satan chiefly prevayles by deception of our reason 87. he will set a fâ—ire glosse on the foulest sinne 87 Scoffe a Christian in name will scoffe at a Christian in deed 47. Scoffiâ—g at Religion no meane sinne 250 Sicknesse we remember not many yeares health so much as one dayes sicknesse 338 Silence nothing more vexeth an enemy then silence 153. the best answer to reproaches is no answer 155 Sinne and punishment inseparable 23. sinne the ground of all griefes 118. the sting of all troubles 189 God doth not meerely though mainly chastisâ— for sinne 21. our sinnes weaken us strengthen our enemies 2â— one sinne keepes possession for Satan aswell as twenty 17. and is enough to condemne ib. small sinnes bring great danger 18. small sins not to be ventured on 179. a godly man feares more the least sin then the greatest trouble 181. be our sins great Gods mercies are infinite 286. be they great and many so they be not wilfull they shall not condemne us 285. what displeaseth us shall never hurt us 290. sinnes upon repentance are so remitted as if they had never beene committed 288 Christ calls onely heavy laden siâ—ners 300. Originall sin the most soule and hatefull of all 86 Sivill honesty how short it comes of Christianity 203 Sorrowes shall not be violent or shall not last 269 Soule neitheâ— Satan nor our enemies can hurt our soules 266 Speake the worsâ— evill men speake of us the better 157. and the better the worse 159. if another speake evill of thee call not him but thy selfe to account 121 Spirit a sound spirit will beare his infirmity 139. a good spirit will be a mans Crosse-bearer 98. the palate but an ill judge of spirituall things 327 Suffering when thou sufferest looke up from the instrument to God the author and to sinne the cause 116. it is nothing to what we have deserved 339. our sufferings doe not satisfie Gods justice for sinne 71. A blessed and happy thing to suffer for Christ 357. it is the greatest preferment that God gives in this world 358 an â—â—ard matter to thinke suffering a speciall favour but so it is 359. God loves those best whom he seemes to favour least ibid. commonly the measure of oâ—r sufferings is according to the measure of graâ—e in us and Gods love to us 324. our sufferings require patience with thankfulnesse 129. we must suffer willingly cheerefully and thankfully 206. a Christian rejoyceth in his sufferings 205. our sufferings are counterpoysed with answerable blessings 124. and as our sufferings exceed so doe our comfortâ— 313. Satan makes suffering seeme more difficult then it is 210. suffering the way to prevent suffering 108. we must suffâ—r patiently because we suffer justly 221. our sufferings shall be either short or tolerable 269. our sufferings are nothing compared with Christs 332. or the Saints in former ages ibid. T TEmptation the greatest not to be tempted 32â— in time of temptation a man is not a competent judge in his owne case 288 Thankfulnesse we must suffer with thankefulnesse 228. to give God thankes once in adversity more acceptable then to doâ— it many times in prosperity 359. we arâ— more apt to pray then give thankes because we are more sensible of our owne wants then Gods glory 81 Time when the time which God hath appointed is come he will deliver us and not before 276. wâ— must not prescribe him the time but waite 312. he will release us in due time that is in his time not in ours 276. he forbeares to try what is in us and what we will doe or suffer for him 312 Tryals small a signe of weakenesse in grace 329 Tribulation we must not rave in tribulation like the wicked nor be patient without sense as the Stoicks 228. but kisse the Râ—d we smart withall 230 V VAlorous nonâ— truly valorous bâ—t such as are truly religious 184 W WAnt where is no want is much wantonnesse 57 Wayâ— examples of such as miscarried being our of their way 177 Waite Gods leisure 311 Weary we are never weary of receiving soone weary of attending 348 Will the will is all in all with God 290. God accepteth the will for the deeâ— 319. the affection for the action ibid. Wise that which makes the body smart makes the soule wise 83 Wish we should strangely intangle our selves if wee could sit downe and obtaine our Wishes 355. none would bee more miserable then he that should cull out his owne wayes 356 World we are weaned from it by calamities 35 Workes the tenure of our salvation is not by a covenant of workes but by a covenant of grace 286 Worthy we are most worthy when wee thinke our selves most unworthy 289 Z ZEale must be mixed with knowledge and discretion 218 FINIS * Sin stigma tized * In a Treatise not yet Printed 3. 4. * In the cure of prejudis Prov. 31. 14. Job 9. 26. â—say 23. 1. Rev. 8. 9.