A PATHWAY TO PATIENCE, IN ALL MANNER or AFFLICTIONS. By Io: Norden London Printed By Tho: Harper 1626. A PATHWAY TO PATIENCE, IN ALL MANNER OF CROSSES, trials, troubles, and afflictions▪ inwardly for sin, or outwardly by sickness, poverty, enemies, imprisonment, banishment, slanders, disobedience of Children, houshold-crosses between man and wife, etc. With necessary Prayers for every of them; as also for diverse other necessary purposes. By I. N. HEB. 12. 5. My Son, despise not the chastening of the Lord, neither faint when thou art rebuked of him. AT LONDON, Printed by E. A. for T. HARPER. 1626. To the right Honourable Earl of PEMBROKE, Lord Chamberlain to his Majesty: And to his entirely beloved and most loving brother, the Earl of MONTGOMERIE; health, honour, and happiness here, with all heavenly blessings; and eternal salvation, when the Lord jesus shall come to glorify his Saints in heaven. My good Lords, ALthough it behoveth every man, that undertakes to instruct others in any Art, Mystery, or Science, to be himself well furnished with knowledge, judgement, practice, or experience, in the thing he undertakes to teach: yet for want of the depth and quintessence of that knowledge and judgement; he may speak, to the instruction of others, by the experience of his own practice. I have little knowledge to judge, & less judgement truly and justly to censure other men's virtues or vice;: only having some speculation, in, and some practice of, and by practise some experience, in that which I am bold (under your Honourable names) to publish, Concerning that most excellent virtue of the mind, perfect Patience: I have essayed (partly for mine own, partly for the comfort of others) what profit I could produce by mine own experience, of the patient bearing of mine own crosses and troubles; thereby to confirm mine own assurance, and to intimate unto others, that are any way afflicted, or troubled inwardly in mind, or outwardly with any cross or trial; that impatience, murmuring, or grudging, make the lightest crosses & troubles seem more irksome, more harsh, and heavier, then in deed they are of their own nature: And, that perfect patience, makes them seem light, and easy to be borne, being never so weighty in the opinion of men. And therefore I have, out of my slender experience, endeavoured (in this little Pamphlet, rudely digested) to remember some several occasions (among infinite) requiring this divine virtue Patience; wishing thereby all men to prepare themselves, to undergo their troubles, present, or when they come, with godly patience; as David did, who suffered manifold tentations, yet his soul always kept silence unto God, assuring himself, that he should not, much be moved: not much; yet the most godly man may do, as David did in his haste; fret at the prosperity of wicked men, himself in affliction, poverty, and under the cross. But a wise man soon reforms himself as he did; when he considereth, that though many are the troubles of the righteous, and that it is his lot to suffer, yet that God will deliver him in the end out of all. Therefore is he patient until his delivery come. And to the end that such as have, or may have occasion, to make use of these my weak meditations and prayers; I have in all humbleness presumed, to publish them under your Honourable names. Entreating your good Lordships, not to conceive, that I seem thereby, so idly vainglorious, and so forgetful of your places, wisdoms, and Honourable estates, as to presume to teach your Honours, the necessity and use of this heavenly, and (consequently) Honourable virtue. But only that your good Lordships would be pleased to grace, this my weak labour, with your Honourable countenance; for the weaker the building is, it requires the stronger supporters: craving your Honourable favours therein, that Other men that have occasion to use it, may the more willingly embrace it. For, if men, of whatsoever quality, honourable, or inferior, truly knew the sweetness of this virtue, though every man hath not one and the same, yet the most of men have, or may have some cause to practise it, if they will have comfort in their crosses, which are of as many kinds, as are the several estates and conditions of men, of whatsoever quality, high or low. Most humbly entreating your Lordship's Honourable pardon, of my rudeness, in handling of a work worthy the labour of a man of most exquisite gifts; And to bear with my too much boldness, in using your Honourable names, in a matter so impertinent to your Honours. But I am so much the more encouraged, to present it unto your good Lordships, by how much, I conceive (as well by the approbation of all virtuous men, as by mine own experience) your Honourable inclinations to the practice of all divine virtues: And do assure myself, that your Honours will take in good part, that which I have (though weakly) done, more in regard of my good meaning, then of the thing itself; which I humbly recommend, unto your most Honourable acceptations. Ever more bound unto your good Lordships for many your most Honourable favours, JOHN NORDEN. To the benevolent Reader, and especially to such as are afflicted or under any kind of cross or trouble. THere is no greater comfort to a Christian man, than here to feel Gods ready help in his necessities, troubles, and afflictions; every man by nature desires it, yet few attain unto it, for that they use not the means, which are faith, prayer, and patience: faith to believe it, prayer to obtain it, & patience, to wait for it. Patience is a most especial virtue, the Mistress and guide as it were of all the affections, and governor of the inward mind; which being thereby well and constantly settled, will restrain thee from all extravagant and unruly ways: It will gently curb all thine ungodly desires; It will withhold thee from taking or seeking rash revenge of them that do thee injury: It will keep thee in equal temper, as well in adversity as in prosperity. And thou canst not be truly reputed a patient man, If thou show thyself discontent (as to murmur or grudge) in any outward cross or inward affliction: Or if thou can not suffer and pass by injuries, wrongs, rebukes, slanders, and abuses (without undiscreet and peevish passions) with a stayed, settled, and patient mind, thou canst not truly be accounted a Christian valiant man. Yet true it is, that many think it such a disgrace unto them, to put up any small injury without desperate and rash revenge, as he looseth thereby the reputation of his valour; but (if it be duly considered▪) he is the most magnanimous man, that can best keep under, tame and rule his own passions: and he that is foiled by his own froward and heedless fury, discovereth greatest infirmity, and showeth himself unworthy to be called a moral virtuous, much less a truly religious man. True Religion is evermore accompanied with a virtuous & valorous mind, which (if it be perfect) hath evermore patience joined with it, as chiefest of all other mental virtues: and therefore, he that in every injury, cross or affliction, grossly bewrayeth his impatience, howsoever he may otherwise seem (not moved) he is neither rightly religious, nor truly virtuous. No man indeed, can be truly known to be a religious or a virtuous man, unless he meet with the contraries of both, and therein show his valour, constancy and patience, in maintaining the one, and showing testimonies of the other: for the man that is carried away or shows himself neuter, between true and false Religion, or between virtue and vice, hath neither Religion nor virtue. Men are not known to be truly virtuous but by trial; for, as there are certain minerals, that seem to be the very mother of gold or silver, which being cast into the fire, appear only sulferous, evaporate, and turn to smoke; so is there a kind of meek and civil behaviour in some men, that giveth a certain outward fair lustre, and show, that it will bear the teste; but when it is tried by the fire of affliction, crosses, troubles, injuries, reproaches and the like, it will appear a mere shadow without any true show of that substantial approved virtue. Who is not a virtuous and valorous man before he be tried? and who is not a patient man before he be crossed? there be many seeming very valiant, stout and strong men, not dismayed or daunted at any peril, yet if but a fever take them, the gout possess them, sickness befall them, or any affliction cross them, they will either show their impatience, by murmuring or grudging, hanging down their heads like a Bulrush, or sigh and groan under the burden, as if Maluerne hills were fallen upon them; and this for want of patience. A rich man as long as he enjoyeth health, wealth and honour, wished success in all his affairs, nothing crossing him; how can he but be patient in show? But when his wealth turneth into want, his health into sickness, his honour into disgrace; when adverse success crosses his hopes, and affliction seize upon him (as he is a man without patience) he will change his countenance, and by his gesture and carriage, show himself ashamed of the change of his estate; fretting himself in the gall of his bitter impatience, as if God did him injury thus to correct him: whence also ariseth to the increase of his impatience, diversities of men's censures, as they did of holy job. Surely, (says one) he is a wicked man that God doth thus punish him: Another, He was very, prodigal, he was proud, vainglorious, ambitious, & the like; and therefore hath God laid this heavy cross upon him: as though they had lived in the very bosom of the man, & were privy to the very counsel of God, in punishing or correcting him. In like manner doth the unadvised multitude commonly censure all men afflicted, be it by sorrow for sin, sickness, and some lingering disease, poverty, imprisonment, banishment, enemies, shipwreck, loss of goods, by whatsoever means, stubbornness of children, disquietness between married couples; and in what sort soever a man is afflicted and visited by the hand of God (though in his special love) he must look for censures, according to the perverse cenceits and opinions of such as seem to know the very cause of Gods punishing and correcting men here below; and yet neither look into themselves, nor know nor think of the cause of causes. Seeing then, that the best and dearest children of God are subject to afflictions, crosses and troubles of infinite kinds, and consequently to the rash censures of the brainsick vulgar, have they not all good cause to fly unto God for this heavenly virtue Patience, to support and sustain them, not only in their proper crosses, but in the unjust scandals of idle men? But judge thou no man, he standeth or falleth, he is comforted or crossed according to the good pleasure of God; and receive thou thy lot whatsoever it be, prosperous or adverse, as sent of God for thy good. If he visit thee with sickness, accept it as his fatherly chastisement, to reform thee before thou go hence, thereby summoning thee shortly to appear before the Throne of his Majesty. If thou become poor bereft of all thy goods, and have little or nothing left, content thyself; & consider, thou hast yet more left thee then thou broughtest into the world with thee: and were thou never so rich, hadst thou never so great possessions, never so high place of dignity in the world; thou must be taken from all, thou must leave all, and all must leave thee: and as thy life is short, so are thy pleasures, crosses and patience of no long continuance. If thou be backe-bitten and slandered, think thyself no better nor more worthy the applause of the world, than Christ's own Apostles, and Christ himself; who were scoffed at, railed upon, and scornfully reviled, yet reviled not, but with patience endured buffet, stripes and death, in greatest meekness. If thou be banished thine own native Country, and from thy dearest friends, enforced to wander from Country to Country, from City to City, remember we are all strangers and pilgrims in this world, and nothing better resembleth our earthly pilgrimage than doth banishment, which may move us to think seriously and continually of a permanent City promised, after our long and tedious exile, which endureth but a little season, and then we return, arrive, and shall be received into the Country of peace, and City of perpetual freedom. If thou be troubled with disobedient and refractory children, have patience, remember Adam had a Kayne: Abraham an Ismaël; Izaacke an Esaii: David an Absalon. It is the case of many a godly and religious father to have an ungodly son. If thou be troubled with a disquiet, proud, sullen, tart and taunting wife, be patient under thine unpleasant yoke; look into the Scriptures, and thou shalt find many good and godly men to have gone before thee, that have showed thee the way to bear this cross with patience; as Moses his Zipporah: David his Michal, and others: and if thou look near at home, thou shalt find many of thy good neighbours sick of thy disease; and nothing can ease it but patience, prayer, good counsel in the fear of God. These are the salves for every sore, the physic for every disease, and Antidotes against every poisonous and pestilent passion of the mind. And for thy better help, I have (though indeed weakly) in this Treatise, endeavoured briefly to touch many of the crosses that may befall thee; wherein if thou be ignorant, thou mayst therein learn in some measure, how to prepare thee to the patient bearing of them, waiting the Lord's leisure and his good pleasure with prayer, in a lively faith, in true repentance of all thy sins, which are the cause of all thy troubles, crosses, and calamities whatsoever; and thou shalt find the burden of them light, and the yoke which the Lord, layeth upon thee, easy. And be assured, that if God correct thee here, he loveth thee, and doth it to reform thee to save thee. jeremy the most famous amongst the Prophets, confesseth, that before the Lord touched him with affliction, he was like a wild and untamed Colt: and David, the worthiest among the Kings, acknowledgeth, that before he was afflicted he went awry: And Paul the chief among the Apostles, thought it his greatest glory to suffer affliction for Christ; and many they were that he suffered, see 2. Cor. 6. Outward affliction, or inward sorrow for thy sins hurt thee not; the one argues the love of God towards thee, the other thy desire to obey him. There is nothing more hurtful to thee, nor more offensive to God then thine impatience, thy murmuring and grudging at God's gentle chastisements, which are the evils of thy mind and most afflict thee: whereas true patience in faith, is as a brazen bulwark against all the attempts and assaults of sin and Satan; the workers of all the crosses, troubles & calamities in the world: Embrace therefore whatsoever befalleth thee with godly patience; and the Lord assist thee. Thine in Christian good will: I. NORDEN. The Table of the particulars contained in this Book. A Prayer for the morning. A Prayer before a man goes to his nightly rest. 1 A preparation to godly patience. page 1 2 Touching sin, the cause of all afflictions, the confession and repentance of them, and patience in troubles. pag 20 3 Comfort for a man afflicted in conscience, by reason of his sins. pag. 47 4 A prayer for the forgiveness of most heinous sins that afflict the weak conscience of a sinner. pag. 67 5 Comfort for the sick. p. 77 6 A prayer to be often said of a sick man or woman. 79 7 A prayer to be said for a sick man; of faithful friends that come to visit him. 105 8 For such as are oppressed with poverty and want; not impertinent for the rich. 112 9 A prayer to be said of such as are oppressed, with necessity & want of things necessary. 133 10 A short prayer to be said of him that is in necessity and want. 146 11 General counsel & comfort for men imprisoned. 153 12 Against Treason, for which a man is worthily imprisoned. 168 13 For such as are imprisoned, as guilty or vehemently suspected of murder. 173 14 A prayer for a man imprisoned guilty of murder. 179 15 For such as are imprisoned, for committing any offence against the Laws of the Kingdom deserving death. 185 16 A prayer to be said of a prisoner accused, and like to be condemned to death, for some fact against the laws; or to any other corporal punishment. 190 17 A prayer to be said of a penitent offender, going to his execution, or to any corporal punishment. 200 18 For such as are imprisoned for debt. 205 19 A prayer to be often said of a man imprisoned for debt. pag. 216 20 A caveat for cruel creditors, that keep poor men in prison, whom they know unable to pay that, for which they keep them in prison. 226 21 Encouragement for such as are enclosed, and afflicted with enemies, flatterers, and their slanders. 241 22 A prayer for a man that hath undeserved enemies, and is subject to slanderous tongues, flatterers, and false friends. 253 23 Counsel & comfort for him that is persecuted, for his constant profession of the Gospel of Christ. 263 24 A prayer for a man persecuted for his faith, and profession of the Gospel of jesus Christ. 281 25 Comfort and encouragement for such as are banished, or enforced to live out of their own native Country, either for fear of persecution for God's word, or of the fury of enemies, that pursue them without just cause. 292 26 A prayer for a man banished from his native Country, for some crime committed, or enforced to forsake it, either for fear of persecution, or of some mighty adversary that doth unjustly oppress him. 304 27 Comfort & encouragement for Parents, that are crossed and grieved at the ungodliness and disobedience of their children: fit for all Parents to read. pag. 314 28 A prayer to be used of godly Parents, for the reformation of ungodly and disobedient children; and for patience: not overmuch to afflict themselves, for the stubbornness and disobedience of a wicked son. 332 29 A persuasion to patience in the crosses, that often fall out between man & wife; fit to be considered of married folks, for their mutual comfort: with counsel to such as intend to marry. 341 30 A prayer to be said by man and wife together, or by either of them, at any time in private. 359 31 How the husband ought to behave himself towards his discontented wife. 367 32 A prayer to be said often of a man, who hath a wife of refractory conditions. 374 33 How the wife ought to behave herself towards her husband, though he be faulty, and hard to be pleased. 379 34 A prayer for the wife that is unequally yoked with an unkind, unthrifty, or an ungodly husband. 385 35 A comfortable conclusion, showing the benefit of afflictions, to the end we may bear them, in what nature or kind soever they befall us; with the more resolute and godly patience. 401 37 A prayer for the forgiveness of sins, and for the neglect of our duties, in seeking to know God by the hearing of his word, and the practice of the same: fit daily to be used. 391 36 A necessary prayer for strength, to bear whatsoever afflictions with patience, and for faith to resist the tentations of Satan. 418 A PRAYER FOR the Morning. O Lord GOD, heavenly Father; when I do consider how many ways and by how many sorts of sins I have offended thee night and day; and do duly call to mind how graciously thou hast kept me this night, & how many blessings and favours I have received of thee (without number:) I am even astonished at my great ingratitude, and do utterly condemn myself of highest rebellion against thee. Many have been the days, weeks, months and years, that thou hast here afforded me to live; and in all the time of my life hetherunto, thou hast graciously preserved me, plentifully relieved me, & continually kept me under thy fatherly protection, in all my nights and days; and hast been evermore watchful over me; that I have from time to time, from night to day, and from day to night, been ever sustained through thy grace, though I have some times felt thy correcting rod by some crosses for my sins, yet have they been ever easy, in comparison of my deservings; and profitable unto me. Lord pardon and forgive me my sins, forgive my manifold offences, wash me throughly by the blood of jesus Christ my Redeemer, and cleanse me from all my pollutions, for they are many, and I am ashamed that ever I gave way unto them. But now Lord, now, though late, I pray thee to lead me by thy Spirit in more obedience; stay me, that I run not this day into any unseemly or ungodly actions; withhold mine eyes from vanities; keep under the ungodly affections of my corrupt heart, that though they may begin to work sin in me, Lord suppress them before they come to execution. Disperse Lord, and dispel all the clouds of ignorance and errors, that darken mine understanding, and give me wisdom rightly to know thee, and thy Son Christ, and what he hath done for my soul; and through thy grace restrain me this day from that thou hast commanded me to shun: and let me do nothing, but what may please thee, than whatsoever I shall think, speak or determine, shall be to thine own glory, profitable to myself and others. Preserve me from the secret and hidden snares of Satan, who is restless to allure me to sin, enticing me to embrace the vanities of the world, and to yield to the lusts of mine own corrupt nature. But Lord, as I have by thy providence, past the darkness of this night, & do now enjoy the joyful benefit of the light of this day: so let me this day avoid all the works of darkness; and as the day doth administer light unto my corporal eyes, the better to do the works & offices of my calling; so let the light of thy Spirit, O Lord, shine in my soul, that I may walk in the light of thy truth in true obedience, to the good example of others. Thou hast allotted me a calling in this life; give me power & wisdom rightly to perform it: my best endeavours can little prevail without thy blessing and direction; and therefore I humbly pray thee to prosper whatsoever I take in hand this day. Bless mine understanding O Lord, that I may rightly know and be able truly & faithfully to perform what belongeth unto my place and calling. Bless the health of my body, the strength and continual use of my limbs & senses, which of them selves are weak, and may soon decay without thy blessing. Increase O Lord, and confirm my faith, grace, wisdom, and obedience every day more and more, that I may every day more and more dye unto sin, and be made stronger and more perfect in righteousness. Heale O Lord, all my corporal and spiritual infirmities, and dispose my heart, that I may be every day more and more mindful, that this my life is short, and that this day may be my last day: and let me so walk this day, as if it should be the last day of this my mortal life; that I may be assured of the immediate entrance into that life which is eternal, with Christ my Redeemer. And until that last day shall come, O Lord, I entreat thee in the name of jesus Christ, that this day and all the rest of my days and nights, may be prosperous and blessed unto me; the day for the performance of my calling, the night for my rest, until I come to my final and perpetual rest with thee and thy Son, to whom with thy blessed Spirit, I ascribe all honour, praise and glory. Amen. Lord● evermore increase my faith. A Prayer to be said before a man goes to his nightly rest. O Gracious Lord God heavenly Father, the keeper and preserver of all that come unto thee for succour; I have been through thy great mercy and providence, kept, preserved, defended, fed, sustained, and relieved this day, now come to an end; and now as the night succeedeth the day, and the darkness the light; so I know O Lord, that death will succeed my life, and the grave my bed. Lord, thou madest in the beginning, light and darkness, night & day, morning & evening, and all to thine own glory, & to the use of wretched man, who in the beginning turned his light into darkness, & that darkness hath overshadowed all that have proceeded of his corrupt seed; among whom O Lord, I am so bemisted and blinded with that original darkness, as I cannot see, nor truly conceive the light of thy most sacred word, without that spiritual light, shining from thine illuminating Spirit. Thou madest two lights O Lord, to endure for ever, the Sun to govern the day, and the Moon to give light in the night; yet do not these lights O Lord, direct our feet in the ways of righteousness, nor our paths in obedience, but rather lead us to the occasions to sin; but it is the supernatural light O Lord, that proceedeth from the brightness of thy loving countenance, that directeth aright those that are thy children of the light. By this light O Lord, guide me, that the night of ignorance over shadow me not from beholding thy loving countenance, which is more precious & more sweet unto me, than all earthly delights. The daylight wherein I should only follow with godly diligence in my calling, & to serve thee, turneth into the darkness of my mind without thy spiritual light: how much more will the darkness of the night miscarry my corrupt hart, into idle and ungodly thoughts, especially, by the temptations of the Prince of darkness, when thy light faileth me? For such O Lord, is the nature of my polluted heart, that it never resteth to infuse evil imaginations into my mind; especially in my night wake, and in my sleep to trouble me, with sundry evil & ungodly dreams & wicked fantasies; showing thereby the fruits of my sinful nature. Therefore gracious Father, I finding in myself, & thou knowing mine imperfections better than myself, I come in all humbleness, praying thee to assist me with thy grace, that I may convert my heart from the evils whereunto it is inclined, and only incline and frame it to the sincere service of, & obedience to thee; and to dedicate my mind, will and affections, in my night wake, either to meditate of thy word, or in making my faithful prayers unto thee. I cannot O Lord, through the weakness of my corrupt nature subsist without competent rest & sleep; yet I know thou slumberest not nor sleepest: but with thee the day and night are alike light, and in thy providence and love, hast an eye over all that are thine whether they sleep or wake. Give therefore command O Lord, unto thy heavenly watchmen to keep me, and all that I have, from danger this night: so will I lay me down under the shadow of thy protecting wings to take my rest this night; faithfully commending my soul and body, and all that belong unto me, into thy most powerful and fatherly tuition; so shall I not fear what Satan or any malicious instrument of his shall practise or plot against me. And in this assurance O Lord, confirm my faith from night to day, and from day to night; that all the days and nights of my life, may be rightly spent in a holy and sanctified conversation, to thy glory and mine own comfort, unto the end of all my nights and days, through jesus Christ my Saviour and Redeemer. Amen. Lord, increase and confirm my faith, this night and evermore. A PATHWAY TO GODLY PATIENCE, IN all manner of Afflictions. Affliction here in this life, is unto the Godly, as it were a School to learn them Patience: A most worthy and divine Virtue; which, adjoined with true & lively Faith in God, doth so season the mind and the affections of the heart, as it seemeth not to feel, whatsoever trouble, or affliction inflicted; or injury offered: But, in prosperity and adversity: loved or hated; sick or in health; in fullness & in want; in riches & poverty; it resteth in the worst part content, and in the best ever thankful: neither lifted up for the one, or cast down for the other. Tribulation may lie very heavily upon a man endued with this divine virtue, Patience beareth all things. yet can it never press him down to despair, move him to revenge, or cause him to seek sinister means for ease: For, he is strong, when he seemeth most weak; he goeth on most cheerfully, and with ease, when Carnal men (observing his miseries) think him most heavily and grievously loaden. It is such, and so excellent a virtue, as is not, neither can it begotten, by friendship or favour: It is freely given, not of Nature, but of Grace: Not attained unto by Humane learning, but by Spiritual illumination: And therefore, never entereth into a froward, Patience brooketh not a repining heart. unfaithful, or repining heart: But, in a heart upright, and a conscience at peace with God and men; humble and meek men and women do only (and none else) enjoy her. So precious a jewel it is, as neither gold nor silver can purchase it; It is also so victorious, as nothing can overcome it: Seldom moved, yet never without cause of being moved: for one injury, trouble, cross, or affliction or another, will daily, nay every hour set upon it to try it. It continually meeteth with one occasion or another, Patience is never idle. to exercise it: And the more it is crossed, the more it increaseth, and the stronger and more perfect it waxeth. Where this divine virtue Patience dwelleth, and hath her perfect working, it is an especial mark and note, that he, or she that truly possesseth it, or is possessed by it, is the true Child of God; Patience a mark of the Child of God. yet never seen nor observed, but by injuries, wrongs, afflictions, abuses, and troubles, the things whereupon it worketh; and without which it were of no use. For as Physic needs not, where no disease is, nor Medicine, where no Malady is; So needs there no Patience, where no trial is. But it fareth not so with God's Children, they have matter enough to try and enure their Patience (though worldly men, that have all things, and all things succeed according to their own hearts desires, have no seeming cause, to use, though they often abuse this most worthy virtue.) The Godly, and such as truly endeavour to live religiously among the multitudes of men, cannot be but many ways tried, to prove their Faith, and to exercise them to bear their afflictions without murmuring or grudging, Psal. 38. 15 Waiting on the Lord with perfect Patience: For where no troubles are, where, and to whom no injury, abuse, or wrong is offered, and upon whom no crosses befall, how can Patience appear? Where no trial is, Patience cannot appear. where no Body is, how can the shadow be seen? And as the shadow appeareth by the Body; so in the truly humbled, Patience appeareth in affliction: According to St. Paul, who approveth that Tribulation in the Faithful bringeth forth Patience, Rom. 5. 3▪ 4 and Patience experience of the mercies of God, and that experience produceth Hope (never to be forsaken in what trouble soever) which Hope is so far from making him ashamed, that is endued with these heavenly virtues, that he findeth the end of his troubles to be timely deliverance, and finally glory: How can he but rejoice, rather than to be too much dejected in his afflictions? For, seeing Hope grounded upon Experience, approveth that afflictions work Patience, through Faith; why should afflictions seem so harsh, Afflictions make not a Patient man miserable, but rather honourable. as to make men miserable, when the Patient suffering of them, bringeth not only no shame, but honour unto the Saints of God, that suffer? whom it pleaseth him to use here as servants, intending hereafter to glorify them as his Sons and Daughters: he abaseth them here, whom he meaneth to advance hereafter: His crosses here for a time, carries us to a Crown of glory hereafter. Let us therefore with true & perfect Patience, undergo all our crosses & afflictions; knowing, that through many troubles and trials we must enter into the kingdom of heaven. Carnal men may think indeed, that the Patient man, & such a one as can contentedly bear troubles, injuries, wrongs, slanders reproaches, Carnal men think Patience sottishness. and afflictions; to be but a Coward, a Sot, a Silly fool one that hath neither a manly spirit, nor humane Policy to revenge himself, or to make sinister shifts in the world, to right and relieve himself: and think him mad or senseless, that he showeth no more passion, or impatience, in his wrongs and miseries, as mere Carnal men do: But that seemingsilly Patient man, feels far less trouble of mind in his seeming greatest afflictions, than these Politics of the world do; who are both inwardly vexed and tormented, and outwardly toiled, in shuffling & tossing their wits, like Flies in a Spider's web, or Birds in a Limebush, to free themselves of small troubles; and the more they struggle, the more they entangle themselves, As if they were not blinded with the vain opinion of their own carnal wisdom, or carried away with the vain hope of (uncertain) success, they could not but acknowledge; for daily experience showeth, that the wisest and carnally Politickst men in the world, seldom bring their evil erterprises to pass, but with charging their Consciences, and find at last, that all their inventions and practices, either end with shame here, or in horror, when they go hence: For it is just with God to leave them to their own wills and wiles, that wilfully forsake him, and his wisdom to direct them: And experience likewise approveth that the truly patient and faithful man, depending only upon the Power, Providence, Wisdom, and Love of God, in his greatest calamities, Patience finds comfort in the end. findeth ever a most certain comfortable issue of his hope, and holy desires. In his greatest dangers he passeth not the bounds of Gods holy directions. So all his afflictions tend to his inward comfort, never to his outward deserved shame or reproach: He doth consider in true wisdom, that the time of his suffering is here but short, but the time of his Triumphing shall be perpetual. And therefore, whatsoever the malice of Satan or his Instruments can practise or purpose against a man, truly endued with this divine Virtue Patience (which through Faith having it perfect operation) he danceth not. 2. Kin 18. 〈◊〉 Let Rabsach: rail and blaspheme: 2. Sa. 16. 〈◊〉 Let Shemie curse and cast stones: Let the world and all the wicked therein, work what they can: let them vomit out their venomous Gall of malice, and spew out their most envious hearts in most ignominious slanders against him; he will yet keep silence in his heart, to God; who searcheth every heart, and trieth the Reynes of every man, and will give unto every man according to his ways: And it is he that sends us troubles to keep us in obedience: Why God sendeth his children troubles. And it is he that works Patience to bear them; and nothing hindereth inward comfort in outward crosses, but murmuring, grudging, and impatience in them. Afflictions (indeed) though they do proceed of God's favour, seem nothing pleasant to the fleshly mind: yet (as St. Paul saith) they bring in the end, Heb. 12. 11 the quiet. and comfortable fruit of righteousness, to them that are exercised with Patience to bear them; They bring, through faith, eternal glory in the end; not as the cause, but through Faith in him that suffered for us, and before us, a testimony, that God so loveth us in his Son, as to make us in some measure like him, by suffering with him and for his sake: And when we have suffered, as much as the malice of Satan or his Instruments (by the permission of God) can inflict upon us, yet cannot our sufferings amount to the thousandth part of the best man's evil deservings: And yet many complain of the greatness of their troubles, that never, either examine the heinousness of their sins, or that they are sent of God, to make them to know that God is angry with their sins; and by his corrections seeketh to draw them to repentance, and amendment of life. If we did truly consider, and duly weigh, that it is God alone that measures out all our afflictions; God limiteth our afflictions. the length, breadth, and depth of them by his own hand in his absolute wisdom; and that neither Satan nor the malice of man, hath any further share in inflicting them upon us, than they are limited in his providence, & did consider (as Ilb saith) that afflictions spring not of the ca●●h, job 5. 6. though many times by earthly men (yet all of God) we could not but with a most lively and firm Patience embrace them as sent from him. What are the afflictions which can befall us in this life? They are indeed of many and sundry sorts; Several kinds of afflictions. yet may be all reduced into these heads: The grief of the mind for sin, sickness of the body, enemies, loss of goods, slanders of our good name, imprisonment, banishment; & which is the most heavy, yet most comfortable, persecution for the constant acknowledgement and profession of the Gospel of Christ: ungodly children not the least cross, and household disquietness between man and wise, the most ungodly: many other branches are dependant on every of these: But what, and of what nature or kind soever they be, they are all determined by God, so to befall us as he hath limited, and none of them but have befallen God's dearest children: And therefore let no man attribute whatsoever befalls him, to Fortune, Chance or Ill-lucke, common ungodly phrases, used not by the ignorant only, but, too often, by such as stand much upon their divine knowledge. Luc 21. 1. A hair falleth not from our head by chance, but by the providence of God: And shall we ascribe matters of far more, yea of greatest moment, unto a cause that is not? for there is neither fortune, chance, or luck, as they are commonly taken, that have any share in these things; and therefore can they not be the cause of our troubles, to which there can be no certain event ascribed: But the will, wisdom, power and providence of God, worketh according to his own good pleasure, all things under the Sun. Therefore ought all men to reverence him, and to suffer themselves to be guided and governed by him: and not only, not to murmur and grudge, at his corrections, but to embrace with an humble heart and patient mind, We ought to embrace whatsoever God layeth upon us. whatsoever he in his wisdom shall think sit, to be laid upon them, using no sinister, violent, or forbidden means to be eased; and not to go before the good pleasure of God to be eased: for as he lays them upon us, he knows the time and means to remove them: wherein we are to follow the example of Noah, who, as he was shut up into the Ark by God; so would he not come forth without him: neither should we that are afflicted by him, seek to be eased but by him. Affliction in itself, and of it own nature is indeed a heavy burden, even to a mind well qualified, as it is the punishment of sin: But as God changeth the nature of it, in making it the medicine to cure the sins of his children, Afflictions, Medicines for sins. they become light, whose crosses and corrections he sanctifieth by his grace, and maketh those bitter waters sweet. So that through faithful patience, his dearest children can with comfort digest them. But contrarily, they bring forth in the wicked, the poisonous fruits of impatience, murmuring, grudging, and many times very blasphemies; Good things become evil to the wicked. In so much, as to them, even good things become evil: and they become worse by that, whereby the children of God are made better; and therefore saith God unto the wicked (that through punishment would not amend) Wherefore should ye be smitten any more? for ye fall away more and more. Whereby we are taught not to repine at the continual prosperity of the wicked, that suffer not like troubles as the godly do here; for God seemeth to wink a while at their wickedness, and forbears to punish them, suffering them to enjoy their profits, their pleasures and carnal delights here, that he may give them their just recompense of condemnation hereafter, that refuse his chastasements here. Happy are they therefore that suffer here, with faithful and filial patience, though in show it be ignominious, Afflictions the crown of the godly. and in the censures and opinions of carnal and worldly men base: yet is it indeed the Crown of their glory here: howsoever they seem to be neglected and rejected in the world & worldlings, by their true faith, perfect patience, humility and prayer: they are sustained, supported, and in their greatest troubles, deepest dangers, distresses and wants, comforted and relieved: and obtainning at his hands whatsoever small comfort, they attribute it wholly and altogether to his mere mercy, goodness and providence, not unto self wisdom, policy or fortune. They acknowledge their own wisdom to be but foolishness, their policies frivolous; and, fortune a mere heathenish invention: They see and feel their own weakness; they observe their own blindness; they find they can do nothing of themselves, towards the removing of their miseries, nor supplying of their wants; but repair unto, and rely only upon God, in faithful prayer, and wait with patience, for, and receive timely supply. By troubles and afflictions, they find the world's inconstancy, humane fickleness; God's children have least rest in the world. and that in the world the dearest children of God have least rest. They are tossed hither and thither; one trouble follows another as the drops of rain; whereby also the pride of corrupt nature, in the godly, is humbled, their confidence in worldly means abated, their security abandoned. They find, that fullness bred sin, and sin procured God's displeasure, and in his displeasure he punisheth the wicked, and correcteth the godly; and neither but for sin: yet the one in his justice, the other in mercy: And therefore saith job, to encourage the godly to patience, job 5. 17. Blessed is the man whom the Lord correcteth: refuse not therefore the chastisements of the Almighty: Though therefore we be compassed about on all sides with many miseries, let us not faint, Luk. 21. 19 but in patience possess our souls, As Christ himself teacheth, Heb. 12. 6. for Whom the Lord loveth he chasteneth: and scourgeth every son that he receiveth. Then are chastisements testimonies of God's love towards us: and therefore they that cannot abide to be corrected, show themselves bastards, and not the sons of God. Reu. 3. 19 As many as I love I rebuke and chasten. Reuel. 3. 19 Doth a father correct his son without a fault? it were injurious: God correcteth none but for sin. and doth God correct his children that sin not? there is none but sinneth, therefore none but deserve correction: seeing then that sin is the cause of God's corrections; let every man examine himself, and take with thankful patience, his Fatherly chastisements, in what manner soever they befall him. Touching sin, the cause of all afflictions; the confession and repentance thereof, and patience in troubles. FOr as much as sin is the cause of all our afflictions, and that there is neither cross, or any kind of trouble that befall us, Sin causeth afflictions. but sin causeth it: In vain it is to hope for remedy, relief or ease, until we have in some measure unburdened us of our sins: for, as an old house pulled down to be rebuilt, must be rid of all rotten materials and rubbish, before any good and sound foundation can be laid: so before we can receive any inward comfort, or outward release of our troubles; we must cast out of our hearts, and cleanse our souls, of all the filthy & loathsome dregs of sin, that lurk in them: & that can we not do but by a strict and serious examination of our hearts; and to call to mind how we have spent the time past; and then shall every man find cause enough, why God in his justice might inflict upon us, in steeede of our light afflictions (which are but his Fatherly corrections) his most heavy judgements & sevearest punishments; and in steed of our temporal and momentany miseries, cast us into perpetual torments. Knowing then that the cause of our calamities, to be our sins, and having upon due search found out our long hidden iniquities, can we but acknowledge; No man is here punished according to the merit of sin that God hath not dealt with us, nor afflicted us according to the measure and multitude of our wicked deservings? But as a loving father, he hath by his gentle chastisements, as it were only winked at, and beckoned unto us, to put us in mind only of our faults; least by continuing in them, and multiplying of them, he should have cause (in steed of gentle corrections) to use his justice: therefore having found in our corrupt hearts, our ungodly and impious inclinations, which have begotten in us infinite actual sins; we may not any longer covet to conceal them, but heartily, plainly and faithfully, acknowledge them unto God: (though we cannot call all our ancient sins and the faults we have committed long ago to our remembrance) for Who can understand all his faults? Psa. 19 12. saith David, yet David himself confessed his sins to God; sometimes in general, sometimes in particular: he did not hide his iniquities, but confessed them against himself, and was not ashamed to set them down in many of his Psalms: to teach us (if occasion be) to discover our sins for the satisfaction of men, but especially unto God, Psal. 32. 5. as David did, who forgave the punishment of his sin: Yet had he afflictions still, not as punishments, but as fatherly physic, to keep his heart and affections in more due obedience: and though David said he did not hide his sins from God; it is not therefore to be collected, No man can hide his sins from God. that he could, or any man can hide his sins from him, howsoever covertly and secretly they commit them: But who so confesseth them not, he intendeth to hide them as much as lieth in him from God that seeth them, and thereby doubleth his offence: 1. Io. 1. 9 But who so acknowledgeth his sins unto him, he is faithful and Just to forgive them, and to cleanse him from all his unrighteousness. To acknowledge our sins then, The entrance into God's favour is to confess our sins. is the very entrance into God's favour; which being obtained, (not by the confession of our sins,) but in, and through a firm faith in jesus Christ, through whose merits we may freely ask, and assure ourselves of the remission of our sins: for he hath promised to do it, who is most faithful and just in his word, and that doth David approve; saying: I confessed against myself my sins unto the Lord, and he forgave the punishment of my sin. He forgave him, as not to punish him in the severity of his justice, though he remembered him with his gentle corrections often, as he doth his dearest children; yet not all a like: God doth not punish every man a like. some he chastiseth after a most mild manner, some more sharply, yet fatherly; as he findeth men docible and tractable, or refractory and hard to be reform: for, some are more and sooner reform, with a sharp look of the Lords countenance, than some with many stripes; Mat. 26. 75. As Peter, when he had thrice denied his Master Christ: Christ but turned his face towards him at the crowing of the Cock, it was rebuke enough; he went suddenly forth and wept bitterly, in token of his repentance. Some again, will hardly remember their sins, until it be said unto them, Thou art the man, as Nathan, told David; who before that, had slept in his sin of adultery and murder, a whole year, never thinking of it: But when he was admonished from God by a parable; then he confessed his sins, and repented them; saying I have sinned against the Lord: joining with his confession, sorrow and repentance for his sins. And the same mouth that reproved him for his sin, and that he should dye for the same; pronounced the forgiveness and pardon of them; The Lord hath put away thy sins. 2. Sam. 12. 13. Whereby we may learn, that the Lord seeketh no seveare revenge against a sinner, Though God forgive our sins he keeps us in awe by some cross confessing and repenting his sins, though he leave some token of his displeasure against sin, and of his love to the sinner, in keeping him in future obedience by his fatherly discipline, lest he should too much presume of pardon of second sinning, by the mercy of God declared by the remission of the former: And therefore, although he had pardoned David his sin, and had forgiven him the punishment of it; yet David went not without a token, that he should remember that he had offended, and given the enemies of God occasion to blaspheme: Ver. 14. God pronounced the death of the child. God sees it necessary, and we cannot but think it expedient even for us, That although God do assure us that our sins (sincerely acknowledged) be forgiven us; yet that he bear a kind and fatherly hand over us, to retain us in future obedience, by some daily unsavoury potion, to cure and to keep our carnal appetite in order, that we return not to our former iniquities: And therefore not to think it strange, when any cross or affliction befalls us; But rather thereby to take occasion to call ourselves daily to account what we have done against the Commandments of God, and to acknowledge that for those sins that we have done, God corrects us. Let us beware that we be not found of the number of those, Beware of hardness of heart. whom neither God's angry countenance, which appeareth in the severity of his punishments; nor his fatherly chastisements, and instructions, contained in his word, can reclaim from committing sin, nor from whom Gods gentle correction can draw hearty confession of them, and true repentance for them. We must also consider, that it is not enough for us to confess our sins barely to God; for he knoweth them better than we ourselves: but with our confession we must acknowledge that God may justly condemn us for them. We must with confession of our sins join repentance in faith. And therefore we must join with the confession of our sins, true and sincere repentance for them; which yet availeth not, without a lively faith, in taking hold of the blood and merits of jesus Christ, in whom, and for whose, sake our sins are pardoned: And this faith must be certain, it must be an assured confidence of the promises made in Christ, in whom a sinner (truly penitent, and faithfully confident) is justified: and neither by our bare confession, or best works, but by the mere mercy of God, in his Son. As there is no man but sinneth daily; Math. 27. 34. So he must daily confess his sins to God, and truly repent them; not as judas & Kayne: judas confessed he had sinned; We must daily confess our sins because we daily sin, but not stay upon confession as Kaine and judas did. betraying the innocent blood, and repent, but not in faith; his repentance was a desperate sorrow, not for the sin he committed, but for the horror of his reprobabation: So did Kayne confess his sins, My sins are greater than I am able to bear; but he tepented not to the obtaining of mercy: Confession of sins, and repentance (without faith) availeth not. It availed not Pharaoh, though he confessed the righteousness of God, and his own, and his people's sins: But Peter confessed his sins and repent with tears: Pro. 9 27. So did Marie Magdaline, and their repentance is recorded by the holy Ghost; Io. 11. 2. to teach all posterities, how to bewail their sins a right: They were great sinners, yet through faith and repentance obtained pardon; which to the comfort of greatest sinners, showeth, that there is yet place of repentance, and acceptation into God's favour for them, upon sincere repentance. God himself affirmeth, that He desireth not the condemnation of a sinner, Ezec. 18. 32. but rather that he repent and be saved: And again he saith: Have I any desire that the wicked should dye, Ver. 23. or shall he not live, if he return from his evil ways? And what is it to return unto God, but true repentance for our sins? And we are to consider, that, that repentance which is perfect indeed, What true repentance is. is joined with the keeping of God's Commandments: and none can say or assure himself, that his confession of his sins, and his repentance, is accepted of God; unless he add all his desires, to fulfil the Law of God: for the breach whereof, God afflicteth his own dearest children with sundry crosses to prevent his curses which he inflicteth, either here upon the disobedient and unrepentant; to cause his own to avoid sin, by the example of his severe judgements, whereby he beginneth here to punish them; or reserveth his punishments of them, until his final condemnation of them. Marks of repentance, Marks of true repentance. are contrition and unfeigned sorrow for sin committed, joined with a lively faith in Christ, for pardon of them, and a settled desire and purpose ever hereafter to walk in a holy fear, to displease God again by our sins; namely, by the outward breach of God's Commandments: for the committing of things contrary to the Laws of God, is that sin we should repent us of; which by reason of our corrupt nature, we cannot, but commit, without the especial grace of God; which although it be the free gift of God, it is not obtained without lively faith and prayer in Christ; by whose stripes we are healed, and for whose sake we are heard, and in whose blood we are washed from our sins. But sorrow of heart, may be great and yet avail us nothing; as it did not Kayne, judas, Esau; unless true faith be joined therewith: Sorrow indeed may cast us down, which if it be not in an humble and faithful acknowledgement of our unworthiness, to be called or accepted as the children of God, Sorrow for sin and faith in Christ must go together. by reason of our sins; it may prove desperate. And therefore sorrow for sin and faith in Christ to be pardoned, joined together, will assure us, that God is our God and that we are his people; that, he is our Father and that we are his sons and daughters. If then we find in ourselves the burden of our sins; truly and plainly confess them to God, and heartily repent them; we cannot but through faith in Christ, assure ourselves that our sins are pardoned: and having an inward assurance thereof, It is only the grace of God that worketh repentance we must acknowledge, that these graces proceed of no other thing, then of the mere merits, and mediation of our alone and only Saviour jesus Christ, Rom. 8. 29. who disdaineth not to call us (thus received into the Communion of the Saints of God) brethren, whom God knew before the world was; predestinated, to be made like to the Image of jesus Christ, Eph. 1. 5. 6. 7. adopted in him; and by whom, we have redemption in his blood, even the full forgiveness of all our sins, through his grace, wherewith he hath made us freely accepted of God. Now then, we being through the grace of God, made the Sons of God, We be made the sons of God in Christ, in & by whom we have power to pray unto the Father brethren and coheirs with Christ; shall we think that he will not also furnish us, with the spirit of his Son, which dwelling in us? we shall be able, faithfully to cry Abba Father; and what is that, but to teach us how to pray to God his heavenly Father, in his own name. 1. Io. 5. 14. Therefore Whatsoever we shall ask the Father, he will grant it us, for his sake: so we ask according to his will in a lively faith, and wa●●● not; jam. 1. 6. for he that wavereth, is like a wave of the sea tossed with the wind. Though therefore our Tribulations be great, and our afflictions many ways grievous; We ought to take our afflictions patiently because they are sent of God. yet seeing they proceed from so loving a Father, we may not think them to be inflicted upon us in displeasure, but in a Fatherly regard of our soul's health: Which as sin hath impaired, so his gentle chastisements, are as wholesome medicines to heal it. And as no Physic, be it never so salutary for the health of the body, is savoury to the palate; So Gods corrections, howsoever they are sent, as either Antidotes to prevent sin, or Medicines to cure it; They are not pleasant to Flesh and Blood for the time: But as corporal physic, though harsh in the taste, having it working in an unsound sound body, begetteth health; and is then much commended, with many thanks to the Physician. So if we can well digest our troubles & afflictions here, for a little while, and by virtue of them (seasoned with Faith and perfect Patience) evacuate our gross and filthy corruptions, that suffocate our hearts with sin; we shall feel a most wished renovation of the health of our minds, and find our affections changed; even as a body distempered with a Fever, distasteth the most savoury things, as long as it possesseth the Body; and afterwards becomes to it perfect taste: So, although, as long as we be holden with the corrupt infirmity of our natural wills, no good duty, or heavenly grace, can be so toothsome unto us as pleasure, and the sins we delight in: But being purged and dieted, by the afflictions that our loving Physician doth compound for us; we shall find sin, and pleasures, and all carnal delights, to become bitter and harsh unto our hearts. God many times sends us troubles and afflictions, that by easing us of them again, God sendeth sometimes afflictions, to make us to acknowledge his power with thankfulness in removing them. we may know, that as he can correct us, so he can comfort us: He never maketh a wound but he healeth it: nay such is his mercy, power, and providence, as he cures the most deadly wounds that ourselves do make upon ourselves, through our sins, by his own free mercy in his Son; and the medicines he useth, are his fatherly chastisements. Should we not therefore take his salutarie, and gentle stripes with patience, God's stripes hurt us not but heal us. that do not only not hurt us, but heal us? If we were indeed the first of God's children, that have been afflicted and troubled in this life, we might stagger at our crosses and calamities, that are so infinite; But, if we set before us the worthy examples for our imitation, which Saint james sets before us, even our brethren the Prophets, Apostles (and such as were the most beloved of God) for an example of suffering, jam. 5. 10. and their patience, such as have spoken and taught in the name of the Lord, and his Christ, who endured most ignominious tortures, and most cruel afflictions; for his sake of whom the world was not worthy; being the Ambassadors of the eternal God: we could not but bear our light and momentany afflictions, with most resolute, and godly patience, and as we have heard, so if we believe the patience of job, and what end the Lord made with him, namely, in not only removing his miseries, but in restoring him to greater glory, even here, than he had before; and which was greatest of all and the end of all, the Crown of life; we should acknowledge with holy Saint james, That we are blessed that endure here, the chastisements of the Lord. If then it be a blessed thing to endure troubles, They are blessed that suffer with Patience. he must needs be the child of God, that is here corrected, and doth suffer it with patience, though the fault be in ourselves, for which we are afflicted; and therefore to impute it to no other cause but to our sins. There is a kind of suffering indeed, covered with a kind of counterfeit patience: Counterfeit Patience. As when men are enforced to undergo the inevitable torments of death, for capital crimes, committed against the Laws of Nations, or suffering things they cannot avoid: as there 〈…〉 to show their impious and vainglorious valour, and ungodly resolution at their unavoidable executions, undergo them, as if they were nothing daunted therewith: yet were their inward hearts seen, they would appear, fraught and full of horror. But we are to learn of Saint Paul, who had his tribulations and rejoiced in them, affirming, that tribulation bringeth forth patience, and patience, experience, and experience, hope; which hope maketh not ashamed: for, through the love of God, which is shed abroad in our hearts, by the holy Ghost; patience becometh an assured testimony, that they that thus suffer, are beloved of God. We need not therefore think or conceive, Afflictions here the livery and badge of God's children. that our afflictions here to be any disgrace unto us; f●r they are the livery, and badge of God's dearest children. It is a glorious thing to be adorned with the note of the honour of any great man's service; and shall we think it a base thing, to wear the cognisance of the King of Kings, and which our Saviour jesus Christ himself, hath worn before us? yet without sin in himself, but bare the curse for ours: we suffer for our own sins, he endured all and more; and more heavy crosses for us, than we are able to bear for him. What torment's endured he not? Christ afflictions here in the world. he was poor, though all the world were his: he had not a house to hide his head in; he had enemies more than we all; he was slandered, railed on, buffered, spit on, crowned with thorns, besides infinite and unspeakable injuries; and finally, put to a most cruel, shameful, and ignominious death: a death invented for thieves and murderers; and hanged as so capital a malefactor, being altogether in himself innocent; Lord and Creator of heaven and earth: and shall we most wretched sinners, guilty of ten thousand impieties, worthy for the least of them to be utterly confounded, repine at the good will of God, in sending us so favourable tokens of his displeasure for our sins, and love of our salvation? God forbid! knowing, and being so sufficiently instructed, Nothing befalleth us but by the providence of God. that nothing doth or can befall us, but by the mere providence of our most loving Father; neither sickness, nor poverty, nor enemies, nor any whatsoever cross: which he doth also so graciously temper in his mercy, as they are never more heavy than he maketh us able to bear them, with his own safety of settled patience, through the free gift of faith. Wherefore let us apply our hearts to wisdom, and learn to know, and to acknowledge, that all the troubles and afflictions that fell so heavily upon innocent Christ, Christ suffered not for himself but for us. were not for sin in him, but for ours; and were most heavily laid upon him, to make ours light: And that whatsoever cross, affliction, or trouble, befalleth us, our sins procure them and yet there is no more required of us for the mitigation of them, or removing them from us; What is required of us for the release of our sins. but a full acknowledgement of our sins, unfeigned repentance for them, faith, in, and obedience to God, and patience for a little space to bear our corrections: If these things be not in us, how can we think ourselves, or be thought, in the least measure to have our troubles removed or mitigated, but rather to acknowledge ourselves worthy to be more severely punished in his justice? Let us therefore afore all things, How we ought to make peace with God. make our peace with God, which by no other means can be, but only by the merits and mediation of jesus Christ; which we must apply unto ourselves, through a lively saith: praying in the same (with a godly fear, and feeling of our sins) for remission and pardon of them: and that he will so arm us with his heavenly graces, as we may be able to beat down all impatience, and to give us power to resist that armed enemy Satan, who endeavoureth to make us to think, that our crosses are the curses of God, and that our afflictions proceed from his final anger, never to be appeased; but these his sugiestions are false; let us not believe them: let us believe, that whom God doth chasten, he loveth: and therefore we may assure ourselves so much the more, that we are the children of God, by how much we find these tentations in us: for if we were his, as he would sugiest unto us, that God is angry with us, and we not his; he needed not to trouble us: but he knowing, that we are the Lords, he worketh by all means to draw us to distrust in God, and that the merits of Christ cannot avail us. But let us be strong in the Lord; let us trust constantly and confidently in the merits of his son, armed with the shield of faith; and buckle unto ourselves the sword of the spirit, which is the word of God; which doth contain most sure promises that he will never leave us, nor forsake us: let us pray always with all manner of prayer and supplication in the spirit; and watch thereunto in a holy patience with all perseverance: So shall we see the salvation of God, his power and providence, in delivering us out of all our troubles, of whatsoever kind; or such inward comfort, as shall make our most bitter and sharpest afflictions, sweet and easy. And for as much as sin, Sin the greatest affliction that can befall a man. is the greatest and most heavy burden of misery, that any poor child of God can be afflicted with: It is the principal part of a Christian, to seek to be unburdened of the same; not as to be careless in the search of his sins, and so to feel no burden; for he is like a man sick unto death, and yet will acknowledge he feeleth no sickness at all: but he that findeth his sins most grievous unto him, and most dejected for them, is nearest unto pardon; so he acknowledge them, and in a lively faith in Christ repent them. Comfort for a man afflicted in conscience, by reason of his sins. COnsider first, whosoever thou art that art troubled in mind 〈◊〉 thy conscience afflicted by 〈◊〉 ●f thy great sins, 〈…〉 not thy case alone to be a sinner: Sin a common disease and sickness of the soul of every man. it is a common disease and sickness of the soul; originally derived from the transgression of Adam, and remaining in the nature of all his posterity; outwardly showing itself in ungodly words and deeds, spoken or done against the Law and honour of God; and inwardly, by the thoughts & desires of the heart, conceived against the Law of the spirit. And happy is he, that can consider his own ways, and that can and doth examine and find out the sins which are hidden in his own heart; which to all other men are concealed, but not from God. The heart is an unfadomable depth of sin, and rebellion against God: and the best man by nature, is guilty of many secret and hidden, as well as open and known sins: for, The imaginations of man's heart are only evil from his youth: Gen. 8. 21. And many odious sins proceed from that corrupt fountain; All sin proceedeth from the corruption of the heart. Such, as men are ashamed to reveal; and were it possible, they would conceal them from God himself: and therefore they often strive to keep them in their private bosoms, until they become so heavy & burdensome, as they can no longer bear them, without unspeakable horror, and unquietuesse of mind; until they become as a worm, so venomous in the Conscience, as eateth and devoureth all peace and comfort of the heart; which the Devil seeketh continually to feed, and aggravates the sins grievously in the mind of a poor sinner, that he begins to faint, and as it were to sink under the burden of his afflicted conscience; which is the most heavy cross of all crosses; a burrhen importable, where it lighteth: and it seemeth to be in some measure thine own case, and is indeed dangerous: for, that soul that sinneth (and persevereth therein) shall dye: and it seemeth, thou feelest the weight of grievous sins; which makes thee sad, melancholic, and heavy; which is yet a token that thou art not so dead in sin, as that there is no feeling of sin in thee; which may be an argument that there is some life of grace yet in thee, and that the spirit of God is not altogether dead in thee: for, if thy conscience were so feared up and hardened, that there were no sin felt of thee, thy case were far more dangerous: and though thou groanest, and grievest under the burden of thy sins, it may be only for fear of the judgement of God, and his punishments due for thy sins, A servile fear. which is in itself but a servile and slavish fear: But if thou grieve, that thou hast offended God by thy sins, and dishonoured him by thy transgressions; this proceedeth of a godly sorrow, and so a sign, that there is yet place and time for thee to repent & turn unto God, & therefore despair not of the mercies of God in Christ, who through thy faith (if it be lively and steadfast) will be thine Advocate, by whom and by none other, 1. Io. 2. 1. 2. or other means, thou shalt be reconciled to God, and not dye in thy sins. Thy sins are great, God's mercies greater than our sins. & great and fearful the judgements of God for sin; yet greater than both, is the mercy of God, towards a truly penitent sinner: he is much displeased for sin, yet retaineth not he his anger, long, against a sinner, if he return unto him; Micah 7. 18. 19 for, mercy is more pleasing unto him then justice: And though he seem to turn away his loving favour from thee (being a notorious sinner) and suffer thee to lie plunged, and as it were wallowing in the blood of thy sins, and leave thee destitute of all inward feeling of comfort; yet, if thou were the most heinous sinner, and have but an inclination, & an inward true desire to regain his favour, and be truly sorry that thou hast offended him, he will turn again, and have compassion upon thee; he will put away thine iniquities, and cast thy sins into the bottom of the Sea: for, as high as the heaven is above the earth, Psal. 103. 11. so great is his mercy towards them that truly fear him. God is just, in deed: But, if it may be so said, he is more merciful than just; but to none, but to such, as do not only fear, and grieve for their sins, as did judas and Esau: But to such alone, God died for sinners, but not for such as dye in their sins. as in a lively Faith take hold of the merits of Christ; who in deed died for sinners, but not for such as die in their sins, as they did. There must a reconciliation be made, between God & a sinner, before he can assure himself of pardon and remission of his sins, and that must not be delayed: it must be to day before to morrow; for, as life is short and uncertain, and repentance requireth some time to be perfected (though there be one example, as of the Thief upon the Cross of sudden repentance) it is not so easy or speedy a work to be well done: there be many lets, which you shall find in yourself, and many blocks Satan will lay in your way; therefore what you purpose to do, do it speedily, willingly, faithfully and fully. There is no means for you to be eased of the burden of your sins, The means to be eased of sin. but to cleave unto God in the merits of his Christ, whom God the Father hath sent into the world, to save all those (be they never so great and grievous sinners) as do truly confess, 1 joh. 4. 14. heartily repent, and faithfully believe, the pardon of their sins; and that they shall be saved through him. If therefore thou truly believest in jesus Christ, and appliest his death and merits, unto thyself, in a full assurance, and a settled persuasion that he died even for thee; The blood of Christ is able to cleanse the greatest sinner. then were thy sins never so great and heinous in quality, never so many in number, were they as red as scarlet, or coloured as purple; his blood, even the blood of that Lamb shall make them as white as snow: And therefore did David cry, wash me, O Lord, Psal. 51. wash me and make me clean: And what should he wash, but his sins? And wherewith, but with the meritorious blood of jesus Christ? And before you can be thus washed and cleansed; before you can have the terror of your conscience eased, and appeased; You must confess, and lay open your sins before the Lord, and say with a feeling, and faithful heart, Ver. 3. Against thee, against thee, O Lord, only have I sinned and done evil in thy sight. It must not be a lip confession: What confession we must make. as to acknowledge thy sins with thy mouth, and to retain them in thy heart: Such a confession is hypocritical, and increaseth thy sins: were thy sins never so small in thine own opinion, yet oughtest thou to think them great, and grievous, and so they are; for, the least sin that a man commits, is the breach of the Law, and he that breaketh the least, jam. 2. 10. is guilty of the greatest: It seemeth, thou dost in deed feel already the grievousness of thy sins, by thy heaviness and mourning: Sorrow for sin a good beginning of true repentance, yet, not perfect without perseverance in well doing. which is a good beginning of repentance; but unless thou do therewith, conjoin Faith in the merits and blood of jesus Christ, and dost truly purpose and endeavour to lead a new life; thy repentance will be still imperfect. Thou mayest also fear God, and yet little profit thee, except thou believe in the mercies of God in Christ; for the devils themselves fear and tremble, at their final sentence of utter condemnation. To fear God, as a Son, is in deed a most heavenly virtue, and is found in none, but in the very sons and daughters of God: for their fear is not so much of the punishment for sin, as for that they have offended so loving a God by their sins: But to fear God, for the first, is to fear him as a Slave, that fears more the whip, then to abuse his Master. And this fear proceedeth of the suggestion of Satan, Satan's illusions. who tempts and allures thee to sin; persuading thee that thy greatest sins are but venial, and easily pardoned, by saying only Lord have mercy upon me, or by some superficial and light confession. And when the sin is committed, he tells thee that thy sins are so great and heinous, as they can not be forgiven: Agravating that servile fear, which often draws silly weak souls, to despair of God's mercies. Thou grievest that thou hast sinned, because thou hearest that every sinner shall die: And yet thou thinkest it sufficient, to think, yea and to confess thou art a sinner; and Satan would have thee go no further: And so far he will permit thee to go, without hindering thee, as he did Kayne and judas; but when he sees thee begin to lead a life, contrary to that he hath led thee and lulled thee in; when he observeth thee, to show any fruits of true repentance; 〈◊〉. 4. 14. he will then tell thee, it is a needless labour; for thy sins are so great, as God will never forgive them, though thou repent never so m●ch. Believe not this ancient liar, Not to believe Satan's suggestions. though he do persuade thee, that thy sins are so great, as the blood of jesus Christ can not prevail to heal thee of them; believe him not, I say, for he himself knoweth, (though to the agravation, and ●ncrease of his own torments) 〈◊〉 jesus Christ came into the world to save greatest sinners, that repent and believe in the merits of Christ: of which number, because he knoweth he cannot be, he laboureth, and useth his infinite infernal Ministers, to draw as many as he can, to his disobedience and condemnation. Believe him not, nor fear him not, he is a liar in his suggestions, S●● Iusi● and weak in his power: and though he do persuade thee, that thy sins are so great, as cannot be pardoned in the blood, and by the merits of jesus Christ, believe the contrary; for, he himself knoweth, and hath confessed, Christ to be the Saviour of the faithful, and he that shall finally condemn him, and all unbelievers. Math. 8. 29 Art thou come to torment us before the time, saith he? foreshowing, that there is a time appointed for his utter condemnation at the last day. He knoweth, that Christ came to save sinners, and that without exception of any sin, Satan guilty of the sin against the holy Ghost (the sin against the holy Ghost excepted) of which sin he is highly guilty, and therefore never to be forgiven. Take unto thyself therefore a spiritual courage, and defy this reprobate liar, this malignant adversary, to his face; and tell him, in a lively feeling of the spirit of God, in a true and firm faith, 1. joh. 4. 14. that thou believest in Christ thy assured Redeemer, and he shall not only not prevail against thee, jam. 4. 7. but he shall fly from thee: And for thy more strength put on the whole armour of God, and he will buckle it unto thee, that armed Christ against this common and mortal adversary; As Christ triumphed over Satan so shall all believers. who overcame him, and triumphed over him: he will arm thee so on all parts, that thou shalt not fear to encounter him hand to hand, as Christ did: Thou shalt combat with him, and conquer him as David did Goliath; and therefore yield not to his tentations, fear not his suggestions: Look up unto Christ thy Saviour, though he be in the heavens glorified, and hath his Throne of glory there; he will yet be thy safe second here; Every faith full Christian combating with Satan, hath Christ his second. he will be ever on thy side: therefore, if through frailty thou shouldest be in some measure foiled (as it seemeth thou art) be not discouraged, he will enter the List for thee, and in thy behalf: And as soon as that infernal Champion, doth but observe, that thou art seconded, by him, that hath already conquered him, he will not abide the field, he will fly and forsake any further pursuit of thee. Satan noting whereunto man is inclined, feeds him with occasions to offend. Yet remember, that this enemy will seek and spy all occasions, to take thee at any advantage; and will mark whereunto thou art still inclined; and according to thy common course of siuning, he will feed thee with occasions, to move thee to offend thy loving God and jesus Christ: and therefore must thou continually wrestle (as long as thou livest here in the flesh) not only, with the infirmities of flesh and blood, but against principalities, against powers, and against spiritual wickedness; against worldly governors, the Princes of the darkness of this world, Eph 2. all invisible: And think not thy chiefest conflict, We are never free from trials. to be with the visible men of this world; but look every hour to be assailed by one spiritual enemy or another: and when thou feelest any motion in thy heart, to any kind of sin; think thou presently, Satan hath swift wings to follow, and to tempt sinners. now I must either fight or be foiled, for there is no string away: Satan hath swift wings, he will overtake thee, and find thee out go where thou wilt; and that thou findest in thyself, by the present horror of thy conscience for thy sins, which he lays before thee as in an ugly glass; showing them to be so monstrous (as they be unto thee) as hell itself: Be not yet dismayed, take hold of Christ, though not with thy hand (as the woman in the Gospel) yet with thy heart; fasten upon him with a lively faith, and hold him fast, for nothing prevails with him, nor against Satan and sin, but a strong and lively faith in jesus Christ. In this assurance stand fast, be not afraid, Most worthy men have been guilty of great sins. though thou be guilty of many and great sins; so was David and many worthy men of old, yet they obtained pardon, and were (through the merits of Christ imputed righteous. The mercy of GOD wrought upon their sins; for, if all men were of themselves righteous, needing no repentance, how should the mercies of God appear? what availed then the death and merits of Christ? If there were no sin, there needed no Redeemer. Why should he be reputed a Redeemer, a Saviour? or wherefore should he be called a Mediator if there were no sin, or sinners? He came not to call the righteous, such as feeling no sin in themselves, hold themselves just; but he came in deed to call sinners to repentance, and to save (through his blood) such as feel and acknowledge their sins: Therefore be thou not afraid, though thou feel thy sins burdensome unto thee; he, even Christ, came to ease them, if thou faithfully believe in him: And think not but faith and true repentance can and will turn God's justice into mercy; his anger into favour; and his most heavy displeasure into love; even into that love wherewith God loveth his dearest children freely; for he loveth none; None can love God, but such as he loveth. that love not him, and none can love him, but such as he loveth; for, to love God, and to be beloved of God, are of God alone: And they to whom he vouchsafeth this heavenly favour, to love him, are filled with all fullness of whatsoever may make them assured of their salvation, quieting and pacifying their afflicted consciences, and giving them, inward settled peace. Therefore, if thou have, and feel an inward godly sorrow that thou hast offended so loving a God, and hast in thyself a desire to be reform, and to be reconciled to God; Thou needest not fear, for the love of God towards thee; is not absent, neither are thou altogether destitute of thy love towards him: And therefore whatsoever Satan doth suggest against thee, believe him not, believe thy Redeemer; he is the truth, he (even he) doth assure thee, that at what time so ever thou shalt repent thee of thy sins from the bottom of thy heart, the Lord will put them out of his remembrance. Christ is the truth, the way, and the life. He is the truth that hath promised this, and he will assuredly perform salvation, even to thee; though thou be a grievous sinner, if thou truly repent, and faithfully believe, that thy sins are pardoned in his blood; who is also the way: he hath traced out, before thee and for thee, a perfect example of righteousness, patience and obedience; walk in it; then, as he is also the life, he shall be thy life: and maugre sin, Satan, and death, thou shalt live, and live for ever. Pray therefore unto GOD faithfully and fervently, Pray. and he will assuredly ease thee, even here, of that heavy burden, wherewith thy conscience seemeth to be grievously afflicted, and oppressed. And for thy further instruction and help, if thou be so ignorant, as not knowing how to pray to thy comfort, thou mayst use the Prayer following; God accepteth inward sighs for sin. or according to the measure of that grace, which God hath given thee, sigh and groan, inwardly to God, who accepts even inward desires, to repent and to be reconciled to God, as if they were prayers in deed, so it be in faith from the heart: or thou mayest use any other godly prayer, which may best express the sorrow of thy heart for thy sins, the forgiveness of them, and the assurance of thy salvation. A Prayer for the forgiveness of sins, that afflict the weak conscience of a sinner. eternal, everliving, and most loving Lord God, in jesus Christ, towards them that fear thy name, and walk uprightly before thee; and a severe judge unto impenitent sinners; who only knowest the thoughts and secrets of all hearts: from whose allseeing eye no sin or sinners can be hidden. Consider Lord, that I was originally made to thine own Image, in righteousness and holiness: and that I became corrupt, and consequently sinful by his transgression, in whom I was first made holy; and do confess myself O Lord, one of, and the worst of all the cursed seed of him, in whom all posterities became accursed; and I cannot conceal the corruption which I have had & received from them, by whom I was begotten, and borne: and that this corruption (now become mine) hath begotten, and brought forth so many and monstrous sins in me, as I am not only, not worthy to be called thy Son, but ashamed to be known to be the work of the hands of so great, so gracious, and so righteous a God; for, my sins (O Lord) are so great, so heinous, so odious, and so many in number, as have so far overgorged my corrupt heart, & so infected my wretched soul, with the filthiness of them, that I feel even the stink of them, so loathsome unto mine own guilty Conscience, as I cannot but hold myself detestable in thy sight; Mine Iniquities are gone ever mine head, a burden too heavy for me to bear. O wretch that I am, how dare I come into thy presence, such a train and troop of intolerable sins accompanying me? Thou canst not Lord, but observe & see, and seeing and observing, my heinous sins, how can I but fear, that thou in justice, wilt, not only put me back and reject me and my prayers, but worthily and deservedly confound me? I have an accuser, a judge and an executioner within me: I am Arraigned, and condemned, even by the accusation and witness of mine own guilty Conscience; the horror whereof, hath been, and is such, as hath made me afraid to seek to thee (whom I have so deeply offended) for pardon, lest that in thy fury, and in the severity of thy justice, thou shouldest leave me to the will of him that hath been the principal instigator of me to sin, and now the chief accuser of me for sin; and thinketh that he had, and hath such a share in me, through my former often consenting unto his enticements, that thou my God, were not able to take me out of his hands. But now, holy, heavenly and merciful Father, in jesus Christ, through thy grace (undeservedly) working in me, I have found him a deceiver, an imposter, an enemy; who hath done what lieth in him to work my ruin, by my rebellion against thee, through his continual tentations; using all his impious Instruments to deceive me: the pleasures of the world, the lust of mine own flesh, which hath been ever prone to be alured by him: And I, wretched creature, blind in all good things, never observed, what a dangerous course of life, I have (to this day) walked in, until now. Now dear Father, as it hath pleased thee, of thine own free mercy, to open the eyes of my sinning soul, to see that I have long erred, and that all that I have hitherto done, hath been evil: So now, seeing mine own wicked deservings, give me power to repent me for all my sins. Reform me, O gracious Father, reform me, and by thy grace, ease and comfort my grieved hart, through the powerful and effectual working of thy spirit henceforth in me; that now at the last I may taste of thy goodness and rich mercy, in jesus Christ: Though I have nothing in myself to move thee to have compassion upon me, yet remember, that I have a deserving and a prevailing Advocate with thee, whose merits may move thee, and his mediation prevail with thee for me: And therefore I have hope, that I shall be partaker of his all sufficient satisfaction, made for all sinners, among whom I cannot but acknowledge myself the greatest; and least deserving thy favour. O my God, I feel my miserable estate, I acknowledge the grievousness of my sins, and that for them thou mayest justly condemn me; but that I have learned by thine own promises, that there is mercy with thee, & that thou delightest not in the condemnation of a sinner, but rather that he should repent, and turn unto thee, and live. Lord have mercy upon me; have mercy upon me, for I am weak: I feel a burden of my sins, that presseth me down, and nothing can raise me, but thy mercies in jesus Christ. O give me a lively faith, that I may apply the prevailing merits of that sacred Lamb, crucified for all believers, to the washing away of all my sins, and to the ease of my guilty conscience, heavily burdened therewith: so shall my poor afflicted and distressed soul, be refreshed my heart now grossly defiled, shall be made clean, mine affections, now altogether ranging after unholy things, shall be changed into perfect obedience unto thee; and Satan that hath long and maliciously pursued me with his most violent tentations, shal● fly at the presence of thy holy spirit in me: and all my thoughts, imaginations, desires, words and works, shall be sanctified and made holy by the same Spirit. O hide not therefore gracious Father, hide not from me thy loving countenance: but turn away thy face from my sins, blot out all mine offences out of thy remembrance: create in me a clean heart, restore to me the joy of thy salvation, and establish me with thy free spirit, and let me never return again to my former slavery of sin; and I shall offer unto thee, the unfeigned sacrifice of praise, for thine unspeakable mercies: All honour & glory, to Christ my Redeemer, and to the holy Ghost, the obedience of mine unfeigned heart, for that he assureth me of all these incomprehensible blessings. Amen. Lord ever, more and more increase my faith. Comfort for the sick. THe miserable estate of a man perplexed in conscience for his sins, is the greatest affliction that can befall a man in this life, which is the sickness of the soul: for, a wounded conscience who can bear? Sickness of the soul, & sickness of the body great afflictions. And next to it, there is not a greater, than is the extremity of the sickness of the body: and therefore need these two sicknesses above all other crosses, to be especially sought to be eased: the first, with spiritual, the next, both with spiritual and corporal comfort. They are Twins, borne together and live together, though the one by inspiration, the other by propagation: And therefore, if the soul be diseased, the body can not (though it may seem contrary) be in perfect health: The soul and body feel one the others sickness. It will show apparent tokens of the sickness of the mind; and, if the body be overmuch tormented with the grievousness of sickness, the soul cannot but feel, (through a mutual love, which is between the soul and the body) a kind of grief and sorrow. I will therefore apply unto thee (whom I see to be cast down by thy body's infirmity) the counsel & comforts, which may first ease thee of thy inward fears and troubles; for it can not be but that Satan, that ancient enemy of all mankind, Satan in our health tempteth us to sin, and in sickness presents it unto us. hath been busy in the time of thy health to draw thee to sin; that by sin thou mightest offend God; that by offending God, thou mightest be rejected of him: and now, finding thee visited by the hand of God, with grievous sickness (fore-showing, either the speedy approaching of death, or a gentle forewarning thereof) he cannot be less watchful, and diligent, in this thine extremity, (nay far more than he was in thy most healthful estate to trouble thee) for, when thou wert healthful and strong, thou couldst nor but be, by the corruption of thy own nature, prone to sin: And this common enemy of man's salvation worketh upon our corruption, and our ableness to sin: And when he findeth us most weak in our bodies, and our senses, and powers, labouring against the violence of our infirmities; then he cometh, and presenteth unto our guilty consciences, the sins which he before provoked us to commit. In the sickness of the body, he findeth fit opportunity to trouble us; for, although he knoweth not the time which God reserveth in his own wisdom, and power, when any man shall dye; yet when sickness comes, he knows it is the forerunner of death; and therefore he knoweth that then or never he must employ all his Engines, Satan is most busy to tempt us, to distrust God, when we are nearest our death. and batteries, or else for ever rest frustrate of any hope to prevail. And therefore, he will solicit thee, now to distrust in the mercies of God in Christ, and will suggest unto thee, that now thou seest and feelest that GOD is displeased with thee, and that he hath no delight in thee, (as if thou were his, he would have) he would not torment thee as he doth: and that thou were as good to cast off all thy hope in him, as to deceive thyself, vainly trusting that he will yet show thee any mercy or loving countenance. These fearful assaults, it cannot be but thou dost, or mayest endure at this thy capital enemies hands, The true child of GOD, is most tempted of Satan, whereby he may know that sathan hath no share in him. if thou be in deed the true child of God: for, if thou were one, whom Satan had in his own power, he would permit thee to rest quietly, he would not disturb thee: but finding thee to be inwardly inclined to seek the Lord, praying for pardon in his Son's merits, which he cannot endure, without roaring and raging against thee, suspecting that he hath lost thee now altogether, though thou were sometimes something serviceable, or rather (according to natural corruption) slau●shly inclined to his works of darkness, before the Lord in favour visited thee with his fatherly corrections, to reclaim thee from Satan and sin, to make thee his obedient Son; and the more thou declinest from him and his tentations, and the more thou lovest and enclinest to serve God, with a pure heart, the more will he ever seek to molest thee, and if it were possible, to drive thee to despair. But fear not whatsoever he shall object against thee, or lay unto thy charge, though when he seeth thee weakest, he will try his strength against thee most: When we are weakest, and Satan busiest, God in Christ is strongest for us. Believe, that when thou art weakest, God is strongest for thee; and Satan, though he dare to tempt the dearest children of God, as he did Christ himself; yet he trembleth, when he seeth Christ, with his holy Spirit assisting thee, and by his merits laid hold on by a lively faith comforting thee; fear him not therefore, but incline thine heart unto God, and know that this thy sickness, hath not fallen upon thee by chance, or by Satan's malice: It came even by God's mere providence in love, to correct thee here in the flesh, to call thee home unto him, that thou perish not with them whom Satan hath subdued, that have not walked in the fear of the Lord, whom Gods loving corrections could not reform. A greater mercy of God can not be observed, God showeth great favour by drawing us out of the power of Satan by sickness. then to draw a sinner out of the power and slavery of sin and Satan, by a gentle hand, to make him hi● own Coheir with jesus Christ his Son; and it is the end of this his correcting thee. Repent thee therefore of thy former sins; and believe stead fastly, that in, and through the blood and merits of Christ, thou shalt assuredly be saved; and so shalt thou find that this enemy of thine, will give over further to pursue thee. As touching the forgiveness of thy sins, how heinous so ever they be in quality, or how many so ever in number, they shall not be imputed unto thee. Thou hast been already taught, that all afflictions of whatsoever kind, do proceed, and are inflicted upon us for sin; and especially, for the neglect of hearing the word of God, Exo. 15. 26. and practising what it teacheth: The neglect of the word and service of GOD, a great sin. And yet not always simply for sin, but sometimes that the glory of God may the more appear, especially in healing the sick: Lazarus died, and yet Christ said, joh. 11. 4. 15. that his sickness was not unto death; not so unto death, but that he knew he could, and would raise him again, though he were four days dead and buried. And therefore was his sickness and death, only, that the glory of God might be seen, by raising of him; and the faith of his Disciples be the more confirmed: but we must impute our sicknesses, and all other crosses, as laid upon us for our sins; and learn by the example of good Hezekias, to turn ourselves unto God, and to mourn, not so much for our sickness as for our sins. Thou therefore that art thus afflicted, in body, and no doubt in mind also; repair unto God, in lively, faithful, and earnest prayer, above all things for the pardon of thy sins: Prayer an argument of the child of God. for, prayer (if it be fervent) is the most evident argument, that thou art the child of God, and prevaileth much; for, where true saith is, there necessarily followeth, true repentance: faith, and repentance for sin, and offending God, are inseparable: And if thy repentance be serious, it will either produce outward tears, The effects of true repentance. or inward grief for your sins; though tears be not always ready, not verbal prayers powerful; especially in a sick man, whose powers are commonly so shaken, with the force of the disease, as grief of the heart, can hardly wrest tears from the eyes, or words from the lips: yet, with God it shall be accepted, both sufficient prayers, and prevailing tears: if thou find such grief in thy heart for thy sins, and such a desire to be reconciled unto God in Christ, as may but move inward, and silent sighs unto God, who respecteth more the holy disposition of the heart, than any outward action or gesture of the body; it shall be sufficient: though some outward show of faith and repentance be necessary, for the satisfaction of such as visit a sick person, Fit signs of repentance in a sick man. if he can but show it by the tongue in speaking, though weakly, confessing his sins, lifting up his hands, or eyes; it may argue the inward heart well prepared, and that he wanteth not the spirit of God. And therefore if your sickness be so violent, as that you cannot show verbal tokens of the working of God's spirit in you, whereby they that come to visit you, cannot witness for you, your sorrow by your outward confession; It is enough that God knoweth it by your inward true sorrow of heart. It was enough that God saw that good King Hezekiah, in his sickness, inwardly bewailing his sins, though he could not with plain terms vocally, and with fluent words, as he was wont; but inwardly, to mourn, like a Dove, and to chatter like a Crane very weakly and obscurely; yet God understood him, and accepted his weak utterance, as a most earnest and effectual prayer. So that, if it come to pass, that thy weakness become such, as thou canst not vocally and verbally pray (as by thy sickness it may come to pass, though thou be in present perfect memory) thy heart (though never so faint) may yet have a feeling of God's mercies; A sick man may inwardly pray, though standers by observe it not. and may show itself powerful to God, though it seem weak unto men: for, God is absolute in understanding; can, and doth conceive the meaning of thy heart, We may pray for health in our sickness, and seek to the Physician, so we depend not more upon his ●rt, than upon God's blessing. far better than in thy best strength thou canst thyself understand it. As for thy present sick estate, thou must not be careless of it, but after prayer for pardon of thy sins, thou mayest crave restitution of thy bodily health; if God, who can restore it, think it fitter for thee then death: and thou art not only not forbidden, but commanded, to seek the lawful help of the Physician; provided that thou depend not so upon the Art of the Physician, as to exempt and neglect thy prayer to God for a blessing upon it; for, if God give not a Divine working unto the physic (howsoever it may seem to work) it may help one part and hurt another: A cluster of Figs healed Hezekiah; and the washing in jordan the Leper: yet neither the Figs, nor the water of their own nature cured their diseases; it was God gave the virtue to both; and therefore whether thine infirmity be inward or outward, with the means use prayer, that God may give a blessing. Beware thou seek not to the reputed cunning men and women, To abandon cunning men and women▪ so reputed. who are supposed to heal by their Charms and Spells; who if they prevail in any cure, it is (by the permission of God) by the devil. The surest remedy is, to have thy recourse to God, 2. Kings. and not to Baalz●b●b: as Ahaziah, who died the death, for running to Witches and Wizards, the limbs of the devil: but put thy trust in the all-sufficient God alone, using such lawful means as he hath appointed, both for the ease of thy soul, and health of thy body; and then recommend the issue, to him with godly patience; committing thy will to his will. If he restore thee to thy former health, be thou thankful to him, and let thy thankfulness appear, by a new and godly course of life, and true obedience. How thankfulness should appear upon recovery. If he have otherwise determined of thee, namely, to call thee out of this miserable mortal life, rejoice, and be glad; for thy soul, now sick in sin, shall suddenly receive a new and glorious life; thy body now oppressed with grief, shall be at rest; Comfort▪ against death. though it perish and rot in the grave, it shall rise again, and meet the soul, and be thereunto again united with far greater glory than thy hart can think: In the mean time, seek or think of nothing, but of the things that are above; and endeavour to have thy heart, thine understanding, thoughts, and affections, so qualified, and the Lamp of faith in the merits of Christ, so lively enlightened, that thou mayest joyfully meet the Bridegroom Christ, in soul and body, when he shall appear in the clouds, in glory and majesty, to give every man according to his works. Be not afraid therefore of Death; Not to fear death, for it frees us from many troubles, and brings us many blessings. it is but the separation of the soul (now, as in a prison) from the body, which is but a carcase full of natural infirmities, which the soul possesseth for a little time, fraught only with miseries, with grief and fear; which, being dissolved, shall bring end to all thy cares, dangers, fears, miseries and afflictions; and bring thee to the Paradise of God, where thou shalt feel no more of these unsavoury things of the flesh; for, the Lord will transform, this thy vile, base and corrupt body, and make it like unto his most glorious body. Then shalt thou be no more subject to sin, or sickness; no adversity, nor anguish shall afflict thee, no enemies shall trouble thee, no slanders disgrace thee: And where thou art here mortal, subject to all the former evils, thou shalt be there immortal: The face of God, which is the fountain of light, shall there shine upon thee; and no darkness shall overshadow thee: all perfection of joy, glory and gladness, thou shalt find there; and be so plentifully filled with the contemplation of the abundance of those heavenly pleasures; that you will or can delight in nothing, but in the beholding of the most glorious face of jesus Christ, and only delight in the association of that heavenly company: which joys, if thou truly knewest hear, as thou shalt enjoy them there, Thou wouldst be content, rather to endure a thousand deaths, then to be deprived of them. Prepare thyself therefore, How to prepare us for death. with all divine furniture; with faith, hope, love, and all other holy and heavenly affections; to go the way of all flesh. Lay willingly down thy carnal part in the grave, to become dust, whereof it was made, and commend thy soul into the hands of God that gave it, and of jesus Christ who redeemed it: And according to the counsel, that God gave to Hezekiah, set thy house in order. And above this thy corporal habitation, set thy soul in order; and as much as in thee lieth, have peace with all men: Depart in the love, of, and to thine enemies. And, as far as the possibility of thy earthly substance, How to dis●ose of worldly things before we die, and how to leave all. will extend; owe nothing to any man, when thou departest hence, but love: and think not much, neither let it grieve or trouble thy mind, to leave thy worldly wealth, which was but lent thee; thy father, mother, wife, children, lands, possessions, silver, gold, and the things that have been, or are, most dear unto thee; to hasten to this heavenly habitation; where eternal glory shall be thy wealth, the eternal God thy Father, jesus Christ thy brother, all the Saints and Angels, and all the holy and most glorious heavenly company, shall be far more comfortable unto thee, than all the former, who were both mortal and inconstant: And in steed of the base and uncertain possessions in the earth, thou shalt possess a Kingdom, The joys of heaven are inexpressible. for ever: In steed of thy gold and silver, and thy most precious jewels, thou here, for a moment enjoyest; thou shalt inhabit a City, whose walls are gold, garnished with all manner of precious stones, far excelling the rarest and richest that ever the earth yielded; whose beauty, and excellency, the tongue of man, no not of an Angel, can truly express, to our apprehension; But shadowed out unto us under these most precious ornaments, incomprehensible. Should any carnal consideration therefore hinder thee, from a willing mind, to change this thy mortal and miserable life (as short, as evil) for a life so glorious and permanent? The longer thou continuest here, Why we should desire to dye. the more cause thou hast to desire to be dissolved; for that thou here dost augment daily thy sins, and every day brings new grief. Prepare thyself therefore without delay; make thee ready, that when GOD shall call thee, thou mayest be willing to go: And for thy better preparation, use prayer often, in a lively faith; and if thine infirmity will permit thee, use this prayer following, or any other godly prayer, with holy meditation, to season thy soul through the holy Ghost, commending thy spirit unto God in jesus Christ. A Prayer to be often said of a sick man or woman. O Lord my GOD, and my most loving and merciful Father, in thy beloved Son jesus Christ; I, thy most unworthy creature, heavy laden, with the burden of my manifold and grievous sins; much oppressed, with the infirmity and sickness which thou hast justly inflicted upon my corrupt and weak body; do humbly pray thee to pardon my sins, and give me patience to bear this thy gentle correction; in which I do heartily submit myself unto thy heavenly will; whether it be thy pleasure, to permit me yet a little while, to enjoy the health of my body, to serve thee; or to take my soul out of the loathsome prison of my sinful carcase into thine own hands; where I know it shall be safe, and not perish: And therefore Lord give me a godly contented mind, to suffer my body, to return unto the earth, from whence it was taken, there to rest until it shall please thee to raise it again, at the last resurrection, and to make it, of a mortal, an immortal; and of a corruptible, to make it a perfectly glorious body. In the mean time, O Lord, I do beseech thee, to fortify and strengthen my soul, against all tentations, that I may be able to resist, whatsoever▪ assaults of the devil, and his Ministers. As for mine own power, alas it is even weakness itself, but my hope and strength is of thee. I can allege nothing, neither canst thou find any thing in me either worthy or acceptable, whereby I might have hope, either to have my sins forgiven me, or to be released, or eased of my sickness; or to be restored to my former health or strength: yet I have hope (O Lord) that thou in mercy wilt pardon my sins, in the merits of my Redeemer, and that for his sake thou wilt either restore me to health, or speedily to end this my grievous infirmity; which, if for the grievousness of my sins, thou think sit to lay yet more heavily upon me, strengthen me so much the more with perfect faith and godly patience, that I may bear it; that the apprehension of death, which is something terrible to flesh and blood, daunt me not: But that I may rest assured, that thou thus rebukest me not in thine anger, nor that thou chastisest me in thy heavy displeasure, but rather of thy love which is better unto me then life. O Father, what shall I render unto thee, for all thy benefits? for they have been infinite towards me: And even this thy fatherly correction I acknowledge not the least; for hereby Lord, I find thy gracious purpose to be, to reclaim me from my wont sins, which without thy mercy, cannot but procure, not the death of my body only, but of my soul also; so dear redeemed, by the blood of thy dearest Son. O strengthen Lord, strengthen my faith, that I may now at the last, take such firm & assured hold of the merits of jesus Christ, that all my sins and ungodly deservings, may be covered, and that his righteousness, may be imputed unto me. I do confess, O Lord, to my shame and grief, that before thou didst correct me, I went awry; I followed too much the desires of my corrupt hart: But now Lord, I do heartily repent me, that ever I offended thee: but, if it be thy gracious good will and pleasure, and if in thy wisdom thou think it fit, to restore me to my former health, which I humbly leave unto thee; I shall endeavour by thy grace, to walk more warily, and shun the enticements that have seduced me; and the allurements of Satan, that have deceived me. But, if thou have determined, this my sickness, to be my last and final trouble, I shall most heartily embrace it, with a longing expectation, for the time of my dissolution: And when the time cometh, accept it, with a joyful and glad heart, and that I may be the more truly and readily prepared, at the instant of the departure of my soul from my body; wash me throughly, and make me clean, that I may appear before thee, in the immaculate robes of Christ's righteousness; and not in mine own polluted garments of corruption: That I may hear that most sweet and comfortable voice of my Redeemer; Come thou blessed of my Father, enter into, and possess the joys prepared for thee, from the beginning of the world: which grant gracious Lord God, for jesus Christ's sake, to whom with thee and the holy Ghost, be all honour, praise, and glory, for ever. O Lord increase, and evermore and more strengthen my faith, and fill my heart with unfeigned godly desire, to be speedily dissolved, that I may live with thee in heaven. Amen. A Prayer to be said for a sick man or woman, of faithful friends that come to visit him, or her. LOrd God Almighty, and Father of incomprehensible mercy, we here assembled, before thy Majesty, in the name of thy most beloved Son jesus Christ, are bold to present our humble petitions unto thee, in the behalf of this sick person, lying here visited with sickness, which thou mightest▪ justly have laid, and inflicted upon any of us, as great sinners; and have spared him (or her:) but such hath been thy mercy, hetherunto towards us, as to afford us health, expecting the time, wherein we cannot avoid, but must taste of the same cup. We acknowledge Lord that thou never sendest this, or any other cross or affliction, to any, no not to such as thou lovest best▪ but the end thereof (though bitter for the time, to flesh and blood) is happiness; yet dost thou justly whatsoever thou dost: and we acknowledge that sin is the cause, of all thy fatherly visitations. And forasmuch as it cannot be, but that this sick party, is oppressed in the weakness of his body, by the strong tentations of that common enemy Satan, who endeavoureth so to lay his sins to his charge (whereof no man is free) that if it were possible, he might so far fear him with thy severe justice for the same, as that he might despair of thy mercies, and consequently of his own salvation. Wherefore, we thy weak servants here assembled, do humbly and heartily pray thee, to abandon and abolish that infernal Serpent, that his false suggestions, creep not into the heart of this sick party, but arm him (or her) so with a lively faith, that thy holy Spirit may so possess his soul, that the enemy may find no place for his tentations: Besprinkle his heart so, with the meritorious blood of thy Son, that the devil, seeing and observing a stronger than himself, to possess the house of his soul, he may be enforced to fly, and no further to pursue him. 'Cause Lord that some tokens, may appear in this sick person, that his soul and conscience are quieted by the presence of the holy Ghost, in him, whereby we thy most humble suppliants, may receive some comfort, in the fruit of our prayers for him. And, as touching his sickness, we submit our desires to thine own will; yet, if thy good pleasure be so, as to restore him to the former health which we in his behalf entreat thee; to the end that he and we may glorify thee, for thy great mercy in healing him; and that he by this thy fatherly correction, may learn to live the residue of the time that he shall here enjoy, in new and more perfect obedience: But, if otherwise thou be pleased to dispose of him, namely, to take him out of this mortall-life; give him we humbly pray thee, an understanding heart, to know, and to consider his mortality, and the glory to come; a sound mind, perfect memory, with a feeling faith, patience and obedience; that without fear, with cheerful alacrity, he may surrender his soul unto thee. Receive it good Father, as the soul of an Elect Saint, and send his body (which must rest and remain in the earth until the general rising again of the dead) a most joyful resurrection, that he may then enjoy the full perfection of glory with thee, both in soul and body, which we humbly pray thee, (in the name of jesus Christ) graciously to grant; and that it would please thee to come quickly and finish the work, which thou hast begun and determined for him. And grant that we may all, in all humbleness, faith, constancy and obedience, wait when thy pleasure shall be to visit any of us, with thy final fatherly visitation. O Lord increase his, ours, and the faith of all that belong unto thee; that we all may look, and long for the time of our dissolution, with patience, in assurance in the end, to live eternally with thee, through Christ our Lord and Saviour, Amen. For such as are oppressed with poverty and want: not impertinent for the rich to read and consider. Poverty, Poverty and want a great affliction. and want of things necessary, for the maintenance of this present life, is not the least affliction that can fall upon man: And that lighteth many times, as well upon the known poor, as upon them that think themselves rich; for riches, and poverty, have wings; for as the poor man, having his wings clipped, that he cannot mount, or soar to the pitch of other men: So the rich are often, so deplumed, as they fall into the poor estate of meanest men; and therefore, as the rich may fall, so the poor may rise: Riches and poverty variable. Let neither then the rich presume, nor the poor despair: for the Almighty God, that governeth all things, hath two hands; with the one he doth cast down the proud, and with the other he exalts the humble: In the rich is required thankfulness, and obedience; In the poor, lowliness and patience; and in both, godly diligence and faithful prayer: otherwise, the rich cannot prosper, nor the poor be relieved. If the rich man fall into poverty, it is his blemish; if a poor man become rich, it is his glory: yet, let not him that riseth, disdain him that falleth; for both are from the Lord. To fall, Easier to fall then to rise. there are many means in a man himself, but to rise, being fallen, is not in man; and therefore the means both of men's risings and fall, are duly to be considered: art thou fallen from riches to poverty? examine thy life & conversation: art thou risen from poverty to riches? consider well in thine own heart, whether by right or wrong. Many may prosper and wax rich by diligence (in a lawful calling) & many become poor through idleness: many are borne rich, and dye poor; and many borne poor, wax rich: when the rich become poor, it may be either in God's justice, or in his mercy: for, if the rich become proud, & presume upon their wealth; Riches and poverty may both proceed of God's mercy. despising the poor; it is just with God, to take that from him, that he abuseth; yet, also in mercy, to humble him: for there is not a more prevailing means, to make a man know himself, than poverty; And there is not a more acceptable thing to God, than a man to abase himself in his sight: nor a thing more offensive, than a man to exalt himself, by reason of the greatness of his wealth; which he arrogateth to himself, as if it were his own, when in deed it is but lent him: And therefore God often times takes it from one, and gives it to others: And in steed of his wealth, gives him want; that he may know, that it is neither in the wisdom, nor by the diligence of man, either to get or to retain his wealth gotten, without the mere mercy and blessing of God. But, where true faith in God is, joined with godly care and diligence, in a lawful calling, there wanteth not prayer; And where faith and faithful prayers are, there is true prosperity: And to that man, The ground of true prosperity. a little means sufficeth to sustain his estate, and to nourish his life: for, A small thing that the righteous hath, is better than the great riches of the wicked. Therefore in thy case of poverty and want, The cause and means are to be examined how a man comes poor. thou must consider, and duly examine, the cause, whereby thou art become poor, and to be in this miserable estate; whether by thine own idleness, corruption of thy life, in wasting either thy patrimony received from thy Parents, or thy riotous expending of that thou hast lawfully gotten by thine own industry. To receive means, for which thou never travailedst (as many do from careful Parents and friends) or to get by thine own labours, To get, and riotously to spend, is idleness itself. and to consume it wastefully in evil company keeping, by gaming & riot, is worse than Idleness itself, which yet in himself is a capital sin; one of those, for which Sodom, Gomorah, etc. were burned to ashes: for Idleness was in that City; as it is, wheresoever it reigneth, the cause of many other sins; as of luxury, Idleness the cause of many sins. drunkenness, whoredom, and all other most monstrous, and most abominable vices: yet do all these commonly accompany wealth, easily gotten: As when a man finds he hath means coming daily in, lightly without labour, he measures it not by the uncertainty, of the continuance, as appeareth, by his wanton and needless expense, but by a vain hope it will last ever. But, if thou become poor, and thus cast down, by the loving hand of God, to call thee from thy sins; as by loss of goods, by sickness, fire, shipwreck, or the like inevitable crosses; God sends poverty & want to wean us from sin that fullness procured. Thou mayest account them fatherly corrections, and mayest rather rejoice in, then to repine at them; for he inflicts this want (of thy former fullness) as Physick to purge thy corrupt heart, of thy carnal delights, and from abusing of thy liberty as thou hast done, which bred in thee security; and security sin, and forgetfulness of thy duty to God: as in that rich glutton in the Gospel, who having plenty of all things delightful to his carnal part, became so delicious, as he fared daintily every day, richly roabed in fine linen, and yet so hard hearted, as although he saw poor miserable Lazarus, hungry and naked, lie at his gate full of sores, crying for some crumbs of the broken meat that fell from his Table, had yet no remorse or commiseration on the lamentable estate of that poor man, who was more refreshed by the rich man's dogs, licking away the filth of his sores, then by any comfort received from the glutton, or his gluttonous feasts. There was great difference between this rich man, Great difference between the rich glutton and poor Lazarus. and this miserable beggar: The one was had in greatest reverence, admired and honoured for his wealth; the other held in great contempt, generally despised, by reason of his baseness and poverty: But neither did the rich man continue long in his pomp, nor the poor in his penury: Both died, and both carried to their places appointed by God; the rich man to hell, the beggar into Paradise: the first to perpetual torments, the other to a most blessed and glorious Being. Consider this duly with thyself therefore, thou, that complainest of poverty, and want: whether wouldst thou enjoy here the pleasures of this life (for a season) with this man, wealthy and glorious, and in fine to have his reward; or to endure a little want, poverty, and worldly baseness, for a little time, and be with Lazarus partaker of eternal glory? I know, if thou wisely consider both, thou wilt not only not grudge nor repine at thy poor estate, God dealeth well with us, to take away the means that make us proud. but wilt rather be thankful unto God, that he so lovingly dealeth with thee, in keeping thee from the means to make thee proud, to forget thyself and him: As I think, thou canst not be ignorant, that riches, health, and earthly happiness, commonly carry men, not having faith and the fear of God, into many noisome lusts, and ungodly and wanton desires: And that poverty and want, sickness and other like crosses, are the good & gracious means, that God useth, to withhold his dearest children from running astray; although it cannot be denied also, but that a faithless poor man may have his heart infected, and poisoned, with as heinous sins as the rich: for it is not wealth that always makes a wicked man, though it be a great temptation and provocation to many and grievous sins: It is not the money but the mind, wherein the error lies; and it is not poverty, Poverty nor riches make men good or evil. of itself, or any other cross that maketh an evil man good; but it is a means which God in his wisdom useth to prevent the danger, that wealth often worketh: A knife in a child's hand hurteth not, but he is a silly Father, and she a simple Nurse, that will not tak● it from the child, for fear of the hurt it might do the child. So riches of themselves hurt not, but the abuse of them, may pervert the reputed owner; for no man is the true owner of the wealth he possesseth; he is but a disposer of it, and it is the well using or abusing of it, that draweth upon the Steward, a blessing, or a curse. If thou that art become poor, and dost acknowledge it justly laid upon thee, it is the entrance into assurance, that God hath laid it upon thee in mercy; Poverty to some, better than riches. if in mercy then, no doubt but in love: be assured, that thy poverty is better for thee then riches, for he knoweth better than thou what is best for thee; Take it therefore with patience; in faith, and embrace it so much the more, by how much thou mayest assure thyself, it is a token of the love and favour of God towards thee, to humble thee, and to make thee so much the more like unto thy Redeemer, who became poor, to make thee rich; he abased himself, to bring thee to honour; he was here in worldly want, to furnish thee with all spiritual abundance; he hath chosen the poor of the world, to make them rich in God; he keepeth his own dearest children low here, that he may exalt them hereafter: for, it is not possible that any man shall live here in pomp and pleasure, and all earnall delights, and yet assure himself, of the glory to come, prepared only for his Elect Saints that suffer here. And if Christ our Master and Redeemer, suffered here poverty, ignominy, rebuke and shame, before he in his humane nature ascended into glory; shall any man persuade himself that he shall attain the glory to come, by a delicate, loose, carnally delightful, and worldly glorious estate here? How then are many carnally minded men deceived, Men judged happy and unhappy according to their wealth and want. that measure the love and favour of God, and his displeasure towards men, according to their worldly prosperity and adversity? censuring God's dearest children seasoned with any kind of affliction, to be the very outcasts of the world, forsaken of God; and the rich, wealthy and glorious in the world, to be his choice darlings and favourites; than which, nothing is more contrary▪ although their estates, in deed (seen with a carnal eye, and judged by outward appearance) may be censured as they seem, but not as they are in deed: for, the outward most glorious, are not commonly gracious within (though they may be) neither are the outward poor, commonly inwardly and spiritually rich: But the godly & faithful poor man, were his case as hard, as was that of poor Lazarus; yet is he the beloved of God, God judgeth not according to the outward appearance. who judgeth not as man doth, partially, by the outward show, but according to equity: He doth not justify the poor, before the rich; if the Rich be rich in grace, and the poor a wicked man; God, in deed, by promise regardeth the poor, and careth for them; namely, for such, as in a lively faith depend upon his providence; living justly, and in an holy diligence in his lawful calling. If thou thus behavest thyself in thy poverty, the promise of God, is a promise made even to thee, that he will never fail thee, nor forsake thee. Thou mayst then safely cast thy care upon him, for he will take care of thee. Thou shalt not want food and raiment; and having that, content thee with it, it is a plentiful portion: for what more hath he, that hath his Table spread with diverse dishes, and sundry varieties; but only feedeth his body with few? And he that hath diverse and sundry suits and sorts of garments, Food and clothing a sufficient portion. one suit sufficeth to cover him at once. If then thou be fed and clothed, give the glory to God that gives it. It may be thou wilt say thou hast a great charge, wife and children to maintain; a great burden unto thee, who require greater supply, than thou by thy best industry canst provide for them; Thou must allow and allot unto thyself and them, according to thy means; Thou mayst not feed or clothe thee or them, as peradventure thine and their haughty hearts may require; But feed them moderately, and clothe them modestly: for in the superfluity of these two necessaries, Superfluous food and raiment have undone many. many have not only exceeded, and undone themselves, but have turned thereby, many times the blessings of God into wantonness; And so in steed of the continuance of God's blessings, they have caused him to punish them with poverty, and want: As who so observeth, cannot but see infinite numbers, that have received great portions and patrimonies from their Parents and friends, that through the excess of these, together with their lewd, lascivious, and wicked lives, have drawn upon them, such a heavy weight of poverty and want, as they have either been deprived of their liberty, for the debt they ran into to maintain their vanities; or have been enforced to beg their bread, and (like the prodigal Son) have been constrained, through commanding hunger, to eat the scraps, that they before scorned, to touch with their fingers; and that in a just recompense of their former niceness and vanities; who yet, if this gentle correction may reclaim them, and cause them to reform their wicked lives, to seek after God, through a lively faith and faithful prayer; may be received into the favour of God, God is ready to receive a prodigal. who is ready to receive a sinner repenting, be he never so poor, never so base, never so loathsome in the eyes of men; as were Lazarus and the lost Son. As thou therefore art grieved under the burden of thy miserable and poor estate, so grieve above it, that thou hast offended God, who correcteth thee for thy sins: Cry for pardon, pray for spiritual graces, seek the Kingdom of God, and the righteousness thereof, have a lively faith, repent and be patient, use the means, hearing and reading of the word of God, practise abstinence, from the fulfilling of thy corrupt will; which thou canst not obtain, but by repentance, and that repentance cannot be but by faithful prayer, which will produce perfect patience, wherein if thou wait the Lords leisure, for the time, and his pleasure for the means, assure thyself, thou shalt be competently and timely relieved; God never faileth the faithful. for he hath promised, never to fail those, that faithfully call upon him, and truly obey him: And he is most faithful to perform what he hath promised. As for his power to do it, thou needest not doubt, for his power is so absolute, that he is able; and his love to his, such, as he can and will so augment thy least portion, that a little oil in thy Cruse, and a small quantity of meal in thy vessel, shall not diminish, until more supply come. And as for the feeding of thy chargeable Family, he can do it with the smallest show of means: he had but seven loaves and a few fishes, Math. 15. 33. 34. and yet with that little in show and quantity, he replenished four thousand men, besides women and little children. And with five loaves and two fishes, Math. 14. 17▪ he fed five thousand, and that, Mar. 6. 38. that remained when all were satisfied, was more meat then, in show, than was ●efore they began to eat. And can he not feed thee, God can satisfy his children with little. and thine, if thou be faithful; seem thy store never so small? nothing shall hinder in but sin, infidelity, and impatience: If thou believe faithfully, pray fervently, and wait patiently, he will do it. Though it may seome unto thee, that they store doth not only not increase, by prayer, but diminish by spending; yet believe in him that made all things, and yet maketh things to supply his children's wants. And although he do not with thee and thine, as he did for the children of Israel, Deut. 29. 5. who, travailing forty years in the Wilderness, he so preserved their garments, and even the shoes on their feet, that they decayed not; yet if thou distrust not his power and providence; as the one decays, he will supply it with other. Thou wilt peradventure say, that these were the extraordinary works of God, his miracles of old, and no such things are seen in our days: It is true, why are they not seen? only because we want lively faith; our hearts are dull in believing, the eyes of our understandings are darkened, and cast to the earth, we look not so into the power, nor so believe the promises of the Almighty, It is a great dishonour to God, to think he cannot do now as he did of old, for the relief of his. as he hath made them in his mere love towards us. We cannot glorify God, more than to trust his word, and nothing dishonoureth him more, then to think that he either cannot, or will not perform what he hath promised: But we may not think, that we shall have any thing only for the ask (for, we cannot so presume upon an ordinary friend) but before we presume to ask the supply of corporal things, Before corporal we are to ask spiritual things. we must be well furnished with spiritual graces, which must first and before all things, be sought for at the hands of God: Math. 6. 13. for, he and none but he can give them. It is the righteousness of that Kingdom which we are commanded, above all things to seek. And having obtained this, we may assure us, that all inferior and carnal things shall be administered unto us: And although carnal men think, that GOD worketh not miracles now, in providing for, & preserving his children, as in the first ages; which in deed is a great derogation of the good will, the power, and providence of God; as if he were less loving, or less able, or of less understanding, than he was in our Father's days to help his children: he is Alpha and Omega. God, as he was so, he is, and will be for ever. As he was yesterday, he is to day, and will continue the same for ever: and therefore, if faith fail thee not, if thou refrain from evil and do good; if thou seek help at the hands of God in whatsoever danger, supply is whatsoever necessity, and comfort and ease in whatsoever cross or misery, rather than God will deny that which he knoweth most necessary for thee, he will work beyond the ordinary course to help thee: believe in him, serve him, call upon him, waver not, be constant, faint not, and thou shalt see assuredly the salvation of the Lord. A Prayer to be used of such as are oppressed with necessity and want of things necessary. O Lord my GOD, who hast been evermore, merciful, loving, and a ready helping Father, to all those that have served thee with a pure, and called upon thee with a faithful heart; and a patient God, even to greatest sinners, among whom and above others, I acknowledge myself to have deserved the least mercy at thy hands, by reason that I have not only too much neglected my duty in serving thee, but have (in steed thereof) too much yielded myself to many unprofitable & forbidden ways; and I know and acknowledge, that thou dost most justly correct me for my sins: and I thank thee gracious Father, that thou hast remembered me; for before I felt thy fatherly rod of poverty, and want, I went astray; but now Lord, I desire to turn me to the keeping of thy commandments. As long as I prospered in the world, the vanities of my mind estranged my heart from thee; and, if I should have still enjoyed what my sinful heart desired, I should still have gone astray: But now Lord, I am unfeignedly sorry from my heart, that I have so long followed mine own corrupt will, and in spending so many days and years in vanities. Lord I now return unto thee; receive me (though as the prodigal Son) who have sinned against heaven and against thee, and do acknowledge myself unworthy to be called thy Son: I am worthily become poor, in misery and want; and know not to whom to repair for succour, being despised of men, and scorned of mine acquaintance; by reason of my poverty; which I do confess, hath not befallen me by chance; it is by mine own wretched deservings, which thou hast observed, and now in love, by this thy fatherly correcting me, put me in mind to consider what I have been: and I do confess, that I have been unserviceable unto thee, and unprofitable to myself and others: Therefore dost thou justly in punishing me: and yet thou dealest lovingly in correcting me; & I embrace▪ this fatherly chastisement of thine, as an argument that thou wouldst prevent, a more severe judgement, incident to those that run on in their disobedience. Lord, thou hast justly deprived me, of the superfluous things of this world; which, though I cannot but confess they were dear unto me, yet not so dear as dan●geros; for I now find, that howsoever sweet they seemed unto my carnal mind; they bred in my heart many fearful sins, which now I feel as pricks in my soul; and thy correction seemeth to increase my fear, seeing and feeling it in my mind (as it is corrupt) heavy, and burdensome: but when I do consider it, as it is, in thy purpose, I find it to be an ease unto mine inward part, through thine own gift of faith, in believing it to proceed of thy mere love; and of patience to bear it, knowing it to be a most wholesome medicine to cure me of my disease of sin, which in itself is mortal. Howsoever, I have deserved to be more severely punished, & to be brought to a more miserable and poor estate then yet I am; yet Lord remember thy mercies, and the merits of jesus Christ thy Son; and for his sake lay it not over heavily upon me: Leave me not altogether destitute of things necessary for my competent relief here: but, as thou hast just cause, fatherly to correct me; So, yet graciously protect me, & preserve me from too great misery; though I deserve not thy mercy, yet I have a meritorious Mediator with thee, for whose sake thou mayest be pleased to mitigate my hard and miserable estate, and to give me patience to undergo it, with competent food and raiment, and contentment therewith. And defend me Lord, from the injuries that usually thy poor children are enforced here to endure: In thee I trust O Lord, whose providence I hold my chiefest portion; for of thee cometh my salvation, my safety, and sufficiency. Thou didst create me (Lord) and madest me a living creature; who cannot subsist or continue without such ordinary means, as thou hast ordained for humane sustentation, which thou afford unto the most brute beasts, that call not upon thee: how much more unto them that faithfully ask it of thee? I come unto thee most merciful Father in jesus Christ; who, as thou hast, made all things, and possessest all things: so thou givest and disposest all things; to every man a portion, according as thou thinkest most fit for every man: And therefore forasmuch as thou seest poverty a fitter portion than riches; and want then wealth; I accept it with hearty thankfulness, knowing that thou art able to relieve me, as well with little as with much; And though my portion be small; thou hast promised to nourish me, and to sustain me: Thou refreshest the thirsty souls, and fillest the hungry with good things, and by promise, nothing wanteth to them that ●eare thou. The meanest of thy creatures which thou hast ordained for the use of man, and the least portion thereof, blessed by thee, cannot but be sufficient, be it but pulse with Daniel and his fellows, yea the meanest diet, shall so fructify to the relief of my weak body, as I, in faith feeding upon the same, shall live thereby; and when thou wilt, thou canst increase my portion, as thou didst the oil and meal of Eliahs' Hostess. Also consider Lord, that poverty and want, not affording for the time, competency to supply our great necessity, enforceth to borrow; and men's hearts are hard, and Creditors cruel; Let me never fall into their hands, but as thou didst send a prevailing guest unto the widow of Sarepta (Eliah) by whom (through thy power and providence) her little oil and meal (even wholly consumed) was so increased, as she had sufficient, not only for the relief of her and her family, but to pay her debts with the rest. This was thy doing O Lord! And thou art still the same God, who in my greatest necessity canst raise means, either by the help of man, whom thou sometimes appointest to relieve thy distressed ones, or by blessing my lawful labours and endeavours: If they all fail, thou hast infinite other means, reserved only in thine own wisdom, to help in most need: If thou couldst send that raveuous fowl, to feed Eliah in his hunger, much more canst thou afford ordinary means to relieve me, and to enable me to pay all men their due; a duty required of thee: and I cannot perform it but by thee; into whose hands I had rather fall, then into the hands of cruel and merciless men. I am under thine hand, O Lord, support me with thy grace; strengthen my faith that I faint not, that being in thy providence relieved, I may (as I truly do ascribe unto thee, whatsoever comfortable supply I shall enjoy at thy hands) humbly recommending myself, and mine estate unto thy blessing, in the name of jesus Christ: to whom with thee and the holy Ghost, be all honour, praise and thanks for evermore, Amen. Lord increase my faith. A short Prayer to be said of him, that is in poverty and want. O Eternal God, most merciful and loving Father in jesus Christ, thou hast created me of the dust of the earth, and hetherunto sustained my earthly body by earthly means; which I acknowledge to proceed of thy goodness only, and of thy mere blessing; without the which nothing can succeed comfortably unto me; but through thy blessing, the weakest means shall be sufficient to sustain me; and for all thy mercies, thou requirest only in me a lively faith in thee, prayer unto thee, and patient waiting on thee: So, though my portion be h●re poverty, yet as long as thou art pleased to show thyself a loving father towards me, I shall be relieved, nourrished, protected and preserved, in my greatest want of the necessaries, required for the sustentation of this short momentany, miserable and mortal life: Lord, I believe thy promises made unto all believers, that in their greatest necessities, Thou wilt never fail them, nor forsake them: Lord I believe, confirm my belief; make me strong in faith, that I may serve thee faithfully and pray unto thee fervently; that so I may undergo my troubles, and wait thy gracious pleasure patiently, to be supplied in what I want (timely) knowing▪ that thou art a God that showest mercy; and yet as a loving father thou correctest thine own dearest children, to retain them in obedience; thou hast corrected me, I feel thy rod, thy rod of love, not of thy heavy displeasure and wrath; for, if thou shouldest deal with me, and punish me according to my merit, I could expect no mercy. I have of 'scended thee, I have sinned against thee, and do acknowledge, that poverty and want (though heavy▪ and burdensome▪ unto flesh and blood) cannot be a sufficient punishment for my evil deservings; and were it not that thy mercies do far exceed thy soverity, I had not only more deeply been afflicted, but had perished long agone. O Lord, I acknowledge this thy correction just and gentle; yet consider Lord that I am weak to bear it, and therefore I humbly pray thee to support me with thy hand, that I fall not altogether, and furnish me with thy grace, that I faint not. I see no humane help O Lord, whereon to depend or hope; there is none to succour me but thou, whom I have offended: and how dare I come boldy to beg of thee, whose many and infinite blessings I have so much and often abused? If therefore I should come in mine own name, thou mayst justly turn thee from me; O happy am I that I have one with thee in whose name I may come and be received: I may pray and be heard, I may ask and receive what I want: hear him O Lord, for me and in my behalf; he is my Mediator, and whom thou so dear lovest, as thou hast promised to deny me nothing for which he asketh of thee for me: and who is not ignorant of this world's miseries? he was Patient in suffering as a man, and now though exalted to the Throne of glory, he despiseth not those that suffer here as he suffered; therefore Lord, for his merits sake hear me, mitigate my misery, supply my necessities, raise me out of the 〈…〉 world's disgrace, 〈◊〉 out of the 〈◊〉 of misery wherein I stick ●●st. Lord, confirm my faith in thee, open the eyes of my dull apprehension of thy power and providence; show me the well of lively relief, as thou didst the spring of relieving water to miserable Hagar; that I may be refreshed with the Cup of thy salvation, and may rightly use such means for my relief, as in thy wisdom thou shalt raise up and provide for me: and give me grace that I abuse not thy gifts, but to use them to thy glory; so shall they be to my comfort. Give a blessing to all my labours and godly endeavours; and that in the fear of thy great name, I may live in perfect obedience; that prospering, I may praise thee, and in my hardest estate, be patient; recommending myself and it, to thy gracious and fatherly providence, unto the end. Amen. O Lord increase my faith. General counsel and comfort, for men imprisoned. IMprisonment is the deprivation of humane liberty, and befalleth upon men commonly that have before abused their freedom: for, it is the nature of humane frailty, to run and ra●●ge after pleasures and carnal delights, having the reins of the bridle of liberty loose, nothing to curb it; It attempteth many unlawful actions against the laws of God▪ and men, to fulfil corrupt desires, and licentious appetites; Therefore doth God (as a loving father) curb the bit of their corrupt wills, Why God depriveth men of their liberty. to keep them in obedience; finding no other means available, to make them to know themselves: though he is able to take away the strength and use of all their sinning parts, and to make them unable to follow or perform their impious inclinations: but he dealeth more favourably with men, than they can deserve, by their restraint. A father, loving his ungodly and disobedient child; if he cannot otherwise tame and reform him by counsel and gentle corrections, but that he will still run into forbidden ways, & dangerous and ungodly courses, he findeth at the last, no other prevailing remedy, but to take him, & fetter him, restraining him by force from his impious course of life, yet in love: So doth our loving and heavenly father, after trial of such as he loveth, by counsel, by instruction and holy documents out of his word, & many times by gentle corrections & fatherly chastisements; which not prevailing to their reformation, he useth this restraining means, he depriveth them of their liberty, by imprisonment; from whence, they cannot at their pleasures run out, after their former ungodly delights and accustomed vanities; only to learn them to live within the more compass of obedience; and to bring their corrupt minds; wills and affections, into some better order: and when he hath sufficiently tried them, he lets them go free. And therefore consider, whosoever thou art, that art thus restrained, that thou mayst have (if thou be any way inclined to fear and serve God) far more time and liberty to perform many godly duties, The Prison a place of liberty to serve God. more and more, freely in this place of restraint, then when thou hadst thy liberty: there thou mayst ruminate and examine thyself of the abuses of thy former freedom, wherein thou didst many ways offend God and transgress the Laws of thy Sovereign; which in this place thou canst not so freely do: but rather thou mayst here meditate of better things, howsoever thy desire may be corrupt by nature, and have a longing desire to be at liberty, to fulfil thy former delights, as the Children of Israel longed and looked back to the Onions, gowrdes, fleshpots of Egypt, being freed from greater captivity than thou indurest here. The least restraint that a natural man hath (that loves the delights of the world, It is a death to a carnal man to be prevented of his pleasures. and his fleshly pleasures) is as death, to be prevented of them: If he have but the Go●te, or any other impediment of any part of his body, which disableth him to follow or perform his former vanities; he longeth to be eased, that he may renew his sins, by accompanying his former associates in the delights wherein they mutually were wont to spend precious time, in the large and delightsome field of this world where are as many occasions, tentations, allurements & provocations, to miscarry the thoughts, as the Eye can see, the Ear hear, or any of the Senses observe; all tending (in carnally minded men) to the offending of God: and if a man have not the special gift of sobriety, continence & temperance; the liberty and freedom of this deceiving world, & the corrupt inclinations of the flesh, cannot but seduce him, though he be in part of some good inclination; yet here he shall find a secret Satan, & his public prompters to miscarry him▪ Thou therefore that art thus restrained and limited within the walls, The mind may be at liberty when the body is imprisoned beyond which thou canst not go; thy mind is yet at liberty, if it be seasoned with virtue, faith, in and obedience to God; thou mayst send forth thy prayers which are not locked in, which cannot but return with greater comfort than thou didst enjoy when thou wert at large. But if it be tainted and infected with unholy thoughts and desires, though they range abroad to Taverns, theatres, and other profane places, where thy heart directeth them, they return no good, but evil unto thee: and if thou find thyself still inclinable to vanities; here thou mayst learn (according to the condition of some of thy fellowe-prisoners) to be more vain: but abandon their society, and seek the company of, and converse with them of thy fellows that fear God, for it cannot be that a prison which should be as a school of virtue (though too much fraught with many vicious) should be altogether destitute of some, fearing God, and of whom thou mayst either learn good, or to whom thou mayst do good. It is lamentable to see, and grievous to consider, that the Prison being a place intended for correction of men offending God and the Laws of men, Many are worse after then before they were imprisoned should not only not be bettered by their restraint, but are many times found to be worse conditioned at their coming out, then before they were committed; which doth argue them so impious as they fear not God, nor reverence man: they have no feeling of their sins which caused their restraint; but, in steed of sorrow for their sins, they endeavour there, to learn the sins wherewith they were little acquainted before: these are men past feeling of their evil deservings; they conceive not, that God corrects them in this place for their sins, and that the Magistrate punisheth them for their offences: but in steed of acknowledging their faults, they seek to clear themselves, by the malice of some enemy, some false accuser, some cruel creditor, when indeed their own sins have been the cause of their restraint. And therefore such as fear God will take it as a fatherly correction, and attribute it to the love of God, that by this means seeketh their reformation and salvation. Submit thyself therefore unto his will, and do not think that this befalls thee by chance, or through the malice of an enemy, or the hardness of the heart of a Creditor: If an enemy have accused thee, None is restrained of his liberty but by God's Providence though man may be the means. or a Creditor arrested thee, think they were but God's Ministers; though peradventure thou be not guilty of the thing for which thou art accused and imprisoned, yet remember what thou hast formerly done: for, God many times punisheth a man, and that severely, for a sin formerly committed and long concealed, upon an accusation whereof the Party is not guilty; yet being guilty of a former heinous crime, that deserveth like punishment, the Lord is not unjust to punish him, how and by what means soever. God is provoked by sin, to inflict the least correction upon man; and as there is no man but he is a sinner, As all men are sinners so all men deserve correction. so there is no man is free from one cross or affliction or other; to put him in mind, that God is displeased with his sin, and yet he permitteth some men to run on long, even to their last gasp, free from any seen cross or calamity: but these not the happiest men; for, whom soever God chasteneth not here, he reserveth for them a more severe punishment in the end; a prison far exceeding any worldly restraint; for he that is in this world a prisoner, is at length delivered, living or dead; but from that future, is no time limited or permitted to be freed through all eternities. Think not therefore this easy restraint grievous, whereof so good use is to be made; for by this thou mayst learn, if a temporal and momentany imprisonment be so loathsome and irckesome unto thee, If a corporal prison be irksome what may we think of the infernal? where thou hast yet some (though small) liberty; what will that be where thou shalt have no freedom, no intermission of torment and horror? beside, thou hast here some companions and friendly fellow-prisoners, whose company thou mayst frequent to thy comfort; but the companions which they shall there find, are hideous, fearful, such as have no other quality but to torment and suffer, and be tormented. Know therefore that God in his singular providence and love restraineth thee here a prisoner, God restraineth men here to give them liberty hereafter. that thou shouldest here learn to avoid that which is prepared for the rebellious and obstinate wicked ones hereafter: For, if thou reform thee not being restrained, and become obedient, what may be thought of thee, being at liberty? But using thy restraint as thou mayst & oughtest, thou art in far better, case then are many Libertines: here thou mayst read the word, and meditate thereon: here thou mayst pray and excercise holy duties, without such variety of occasions (as the freedom of the world affordeth) to distract thee: Yet I would not that I should be understood, that because corporal restraint, is a means to have the mind at liberty, when the body is in Prison, that any man should wilfully occasion, or voluntarily seek his own restraint: The cause of imprisonment is to be considered. but rather that being thus restrained, to consider duly, the cause why you are restrained: for the cause much importeth the joy, or grief; the hope or fear, of a Prisoner. Pharaohs Baker and Butler, were both in Prison; Gen. 39 14 the one hanged, the other restored to his Office; yet both deserved Imprisonment, for offending their Master: But joseph and john Baptist were Imprisoned, the one through the false accusasion of his unchaste Mistress, Math. 13. 4. the other through envy, in telling Herod of his Incest: The first had his freedom & made Chief under Pharaoh in Egypte; the other lost his head to please a Whore. There are many causes of imprisonment, He that is imprisoned without just cause, may rejoice. and many, causeless imprisoned; and both have cause to rejoice: the first that God in his favour calls him to know himself, by the consideration of his offence for which he is committed; the other may the more rejoice that he is punished being an innocent, 1. King. 22. 27 as was Michaiah the Prophet of God, who was cast into prison, for telling jehosaphat and Ahab, that they should not prosper in fight against the King of Siriah. The dearest children of God have suffered imprisonment for diverse causes, Most godly men have been imprisoned. especially for speaking the truth from God; as Paul, Peter, etc. whose imprisonments tended to their everlasting freedom: for, to suffer for righteousness sake is a blessed thing; but to suffer as an evil doer, hath no promise of inward comfort or outward relief; especially, if he continue impenitent for the evil he hath done: yet, all hope is not taken from a sinner, who, for the offending of the Laws of God or men is imprisoned; especially, if he truly repent, and with a lively faith return unto God, were he as guilty as the Thief upon the Cross, who from the prison was brought to the Cross; at the Cross to Christ, and from the Cross to Paradise with Christ. It behoveth therefore to consider the cause of thine imprisonment; for, As the cause is, so ought the counsel to be. as there are several causes, so are there several councils and comforts to be applied. If thou have offended the Laws of thy Sovereign, divers causes of imprisonment. which may be done by diverse forbidden actions, deserving death or some other severe punishment; as treasons, rebellion, murder, thefts, and the like: Some again are punished for debt, for slandering their neighbours, or doing such injuries against them, as the Law of man (grounded upon the Law of God) hath power to punish with imprisonment: in all which, What is required of a man imprisoned. is required Patience to bear it, prayer in faith to God to be eased, with true & hearty acknowledgement of thy fault to God, against whom every sin is committed, and to seek reconciliation with the party offended: so shall restraint (for what cause soever) become the more easy to be borne: And first I will touch the most capital and most heinous offences; such, as if thou have committed, or any of them, and be restrained for them, there remaineth for thee in the severity of justice, nothing but the expectation of the censure and Sentence of death: and therefore fit for thee to learn how to prepare thee, that though thy body perish, thy soul may be saved. Against Treason, for which a man is worthily imprisoned. Above all other sins, Treason the most capital sin. that can be committed against the Law of man, there is none so great, so grievous, capital & heinous, as is Treason against the person of a Sovereign, of whom no man ought to move his tongue; no, not in his most private chamber, but to what may tend to the well-wishing of his welfare and prosperity; much less ought any man to move his hand, or heart, to touch him to his hurt: for, such is the sacred Majesty of a King, being in earth▪ Vicegerent under God, in the Kingdoms wherein the Lord hath placed him: that he ought in all things to be obeyed next unto God, above all other, of all his subjects: And whosoever goeth about, by counsel, conspiracy, or consent, to betray him, is not only worthy of imprisonment, but of the most cruel tormenting death that can be devised by man: A Traitor worthy of most cruel death. and therefore, if thou shouldest be guilty but of the knowledge of such a practice, and didst conceal it, thou art not to be graced with one minute of life, nor by the prayer of any good subject for thy delivery; but to have thy deserving, not as ●ad Baarah and Rechab, who thinking to pleasure David, slew the King their Master Ishbosheth, whom David caused to be slain with the sword: But the like or worse than Revaliacke had for killing that famous King of France; whose torments were as horrible as the wit of man could devose. The Majesty of God is so imprinted in the person of a King, The Majesty of a King daunteth a Traitor. as when wicked men have undertaken any desperate enterprise upon them, they have been many times so daunted, as they have had no power to act their villainies; or have suddenly so discovered their wicked intention, by countenance, gesture or speech, as hath bewrayed the guilt of their conscience, and have been prevented of their intended mischief. Among many other most memorable examples of God's Providence, the discovery of the many treasons and conspiracies intended, and ready to have been executed, even upon the person of our late most famous Queen Elizabeth by Parrie and others, are so perspicuous, and her deliveries so wonderful, as can never be forgotten. And his late Majesty's admirable delivery from the conspiracy of the Gowries is yet fresh in every man's memory, to Gods eternal glory, and the joy of all his Kingdoms. When Quintinanus a villain, being solicited to kill the Emperor Commodus by the conspiracy of Lucilla the Emperor's sister, had taken upon him the murder, waited the time and convenient place to execute the Treason; Traitors bewray their intentions, by outward gesture. attending the Emperor's coming; when he saw his Majesty, he began to tremble, his countenance changed, his gesture altered, and his tongue could no longer conceal his guilty conscience: but before the Emperor came near him, held out his murdering dagger in his hand, cried out, This the Senate sends thee: whereupon he was prevented and apprehended. If therefore thou be apprehended and imprisoned, as guilty of this most heinous and monster of all sins; examine thine own heart, confess and bewray thine intention to the satisfaction of men, especially of thy Sovereign; and acknowledge thy sins to God, repent them; It may be the Lord may yet upon thy sincere and serious repentance, have compassion on thy soul, though no good subject will pity thy death, No good subject will pity the death of a Traitor. or wish the prolonging of thy life; but the sevearell death. So heinous is Treason and so odious are Traitors. For such as are imprisoned, as guilty, or vehemently suspected of murder. NExt unto Treason, Murder a crying sin. Murder is the most crying sin; whereof, if thou be guilty, especially if it were wilful, and imprisoned for the same, remember, that Who so sheddeth man's blood, by man shall his blood be shed: Though the Murder be never so secretly done, never so closely kept, never so long concealed; so odious it is to God, that he seldom or never suffers it to go unrevealed: The very Barbarians held Murder so heinous a sin, Act 28. 4. as they did think it could not escape the vengeance of God, The blood of the murdered cries against the murderer neither indeed can it, for, as the guiltless blood of Abel cried against his murderous brother Kayne, so doth the blood of every man (guiltlessly slain) cry against the murderer, and huntes him from place to place whether soever he fly; where soever he hides himself, the murdered seemeth still to be in the eye of the murderer; whether he sleep or wake he is still tormented; and the Devil that enticeth a murderer, persuading him by many false persuasions, which he conceiveth in his mind, by this or that means he may escape when he hath committed the Murder; he lays the murdered before the eyes of the guilty conscience of the murderer; and tells him, lo here is that innocent person thou hast wilfully murdered; God will severely revenge it, he will give thee into the Magistrate's hand to be here tormented in the flesh, and take away thy life, and then cast thee into eternal torments as thou deservest. If, therefore, thou be guilty of any such grievous crime, and be derected, and imprisoned, thou mayst thank God, who hath discovered thee and restrained thee in this place, from whence thou canst not escape, to the end, The prison is a fit place for a murderer to repent, if he have any grace. thou shouldest no longer range the world with a tormenting conscience, but rather casting off all vain hope to be freed, betake thee to repentance for all thine offences; and especially, for this thy most odious fact, cry earnestly and faithfully to God for mercy, that he will still the cry of the innocent murdered, that soundeth so fearfully in the ear of thy guilty conscience: cry for pardon in Christ, for whose sake there is mercy with God, if with a true and lively faith thou crave it. If thou be guilty, and yet but only upon suspicion committed, the fact not fully reueiled; if thou confess it not to the Magistrate, thy burden will be for the more heavy, It is not sufficient for a murderer to confess the fact to God, but to men. though thou think it sufficient to confess it in secret and silence to God, who needs not thy confession of the fact: for he saw it done, and knew thine intention before thou didst it; he hath seen and observed thee since, how thou hast run hither and thither for safety, and how thou hast sought all means to hide it and escape: but all in vain: there is ●o hiding thee from his sight. Thy sin is grievous, thou hast laid violent and murderous hands upon, and taken away the life of the Image of God, though a humane creature: and ●s the fact is done against God, so thy repentance or hardness of heart, are known to him alone, not to man, against whom also thou hast grievously sinned; therefore must thou openly acknowledge the fact before men, that thou mayst free the innocent that may be otherwise had in suspicion, to be actors of that which thou thyself hast done; and so double thine offence, The guiltless maybe suspected and suffer, for the fact of another not confessed. in causing another to suffer for thy sin; and so heap as well his blood (as the blood of the murdered) upon thine own conscience: Therefore as thou art discovered, taken, kept from any hope of escape; make of necessity a virtue: take that punishment with a godly patience, that by all thy secret intentions, inventions and subtle practices, thou canst not avoid: crave forgiveness of thy sins of God, upon the knees of a most penitent and relenting heart: and if it be possible, wrest through bitter sighs and sorrow, even tears of blood from thy bloody conscience, in hearty and faithful prayer to God in his Son Christ, who shed his blood for thee, and thereby able to wash thee from thy bloody sin; if thou truly repent and dost faithfully and fervently pray for pardon: and if thou be destitute of the power to pray of thyself, thou mayst use the former prayer, made for a man grieved in conscience for the heinousness of his sins; or this short confession and prayer following; and that often, until thy conscience become at peace with God: and then howsoever, both the Law of God and men condemn thee for the fact, and that thou suffer death for the same, take it with godly patience; for better it is for thee to suffer here a temporal death for thy sin, then to carry the burden of a tormenting conscience (not suspected) to thy grave, which (though man do not) shall accuse thee when it will be too late to cry for mercy. A Prayer for a man imprisoned, guilty of murder. O Lord God, whose mercies are above all thy works, and yet I wretched creature have not deserved the least part of the same, but rather utter confusion both of body and soul: not only, for my manifold and grievous sins, committed even from my youth; but above all other of my grievous sins, I feel the heavy burden of this one sin, this capital and crying sin, in thy severe justice impardonable; the wilful taking away of the life of thine innocent creature, whose blood cryeth against me, as did that guiltless blood of Abel cry against his murderous brother Kayne; who was rejected by thee, by reason of his impenitency: deal not so with me (dear father) I pray thee; I am heartily forty for my wicked fact, and do acknowledge it to be most heinous; yet not exceeding thy mercy: which as far as the heaven is above the earth, so is thy mercy above thy justice: and as far as the East is from the West, so far canst thou put this my grievous sin from me: which, though it be as red as blood, yea blood itself; yet is the blood of that Lamb jesus Christ, of more than sufficient efficacy and virtue to make it white as snow. O cast me not utterly out of thy favour, though I be a most grievous sinner! for, my soul is heavy within me, my heart is cast down, I dare not look up unto heaven where thou sittest a seveate judge; and I tremble to think how grievously I have offended thee. I am fallen, O Lord I am fallen into the hands of my most deadly enemy Satan, that pursues me with deadly hatred; he, he (O God) provoked me to this ungodly deed, and now he seeks to draw me to despair of thy mercy; into whose hands O Lord I cast myself, knowing, that there is yet mercy with thee, and in jesus Christ perfect Redemption: I am also fallen into the hands of men, whose Laws I have by this mine ungodly fact wilfully broken, by whose Laws I am condemned, and that worthily: and there is none to comfort me but thou alone, against whom especially I have committed this bloody sin: for which, as I do acknowledge to have deserved the death not only of my wretched body, but also of my most sinful soul; so I believe that the death of my body shall be a sufficient satisfaction to the Law of man; and the grief and sorrow of my truly repenting heart (through the prevailing death of my Saviour jesus Christ) shall be a satisfaction to thy justice.. And as I do acknowledge that I have deserved to dye; so I beseech thee Lord to prepare me thereunto with Patience; faith; firm and constant assurance of thy mercy; that I faint not at my approaching death: but may be assured, that as thou forgavest the Thief upon the Cross; & receivedst him into Paradise; so thou wilt receive my soul, in the merits of Christ my Saviour, when through death it shall leave my sinful body: which grant gracious Lord God, for his sake that died for penitent sinners; among whom I cannot but confess I am the greatest: and the greater shall thy mercy appear. Lord confirm my faith in thee to the end, and in my end. Amen. For such as are imprisoned, for committing any offence against the Laws of the Kingdom, deserving death. AS the Laws and Ordinances of Kingdoms are many, Every man knows the offences against the Laws that deserve death. to meet with the sins and transgressions of men, which are infinite; so the causes of men's restraynts, imprisonments, and punishments, are not to be named or numbered: yet every man commonly knows the offences that deserve the same, and have not yet the grace, or power to avoid the committing of them. Thou art in prison, known or vehemently suspected of some grievous fact committed against the Laws, deserving the executing sword of the Magistrate upon life or member; thy case is hard and dangerous, deserved death, or some other severe punishment hangeth over thy head, at the pleasure of the judge. It behoveth thee therefore, to look into thine own heart, and to examine thine own conscience strictely; whether thou be guilty or not, of the crime laid unto thy charge, or of any other grievous crime which thou hast long concealed: for, God many times doth punish an offender for some wicked fact (formerly committed and never discovered) by the suspicion of a crime; God sometimes punisheth an offendor for some former sin▪ by the suspicion of a fault he did not commit. and punisheth it as the act done: and therefore if thou feel thyself guilty of any grievous offence committed against God by the breach of the Laws of man, which thou hadst clean forgotten; if thou be after unjustly accused or suspected of another, which (if thou were guilty of it) deserved as severe punishment as the former, and thou receive it, though (in that) thou be innocent; yet in God's justice, this thy punishment is for thy former offence just. He that wittingly or wilfully disobeyeth the Laws of man, The offence of man's Law is the offence of Gods. is guilty of the breach of the Law of God, by whom Magistrates that establish Laws for civil government of their subjects, are set and appointed; and have their authority and power (to punish offenders from God: and therefore should every soul submit itself to the powers ordained by God: And seeing thou hast highly offended these Laws, fit it is that thou shouldst be apprehended & restrained of thy ranging liberty, whereby thou mayst not only offend others, but be a mean to entice others to thy example of sinning. Receive therefore thine imprisonment and punishment with patience; murmur not against the Magistaate, that thus in God's steed, and as his Minister correcteth thee; The sooner an offender is prevented of his sin, the happier is he. who if he had let thee run on further in thine impieties, the greater had been thy sin, and the greater would have been thy final punishment: whereas now, thou mayst have time to examine thy life past, and to repent thee of thy sins, and to seek to God in Christ for pardon; and therefore hast thou rather cause to thank God for thine imprisonment, then to grudge that he correcteth thee: so shalt thou make profit of thy restraint, in redeeming thy former ill spent time, and learn to frame thy heart to more obedience to the Laws of God and man, for the time thou hast yet to spend in this life. If God have ordained the Magistrate in justice to take away thy life, justly deserving it, thou (through faith) by true repentance and prayer, mayst enjoy a far more glorious life, for thy present ignominious death. If any other punishment be by the Laws due for thine offence, & that it may be satisfied with the deprivation of any part of thy body, according to the quality of thine offence, or to inflict any other corporal punishment upon thy flesh; think it is in favour, Better to suffer here, then hereafter. and that God seeth it better for thee to suffer here a little smart then hereafter, perpetual torments: and therefore seeing thou hast offended, and made thyself guilty of crime, so sevearely punishable; submit thyself to the will of God, and to the authority of the Magistrate, in obedience, faith, and faithful prayer. A Prayer to be said of a Prisoner, accused and like to be condemned to death for some fact against the Laws, or to any other corporal punishment. O Mighty, omnipotent, and most righteous Lord God, I acknowledge thy judgements to be just, and thy Wisdom and Providence unsearchable, wherein thou hast found me out, and discovered my sins, which I have done (as I thought) in secret: but thine allseeing eye pierceth through the clouds; no darkness can hide sin and sinners from thy presence: Lord, seeing thou hast found out mine iniquities, and brought my grievous sins to light; I do appeal from thy Throne of justice, to thy Seat of mercy: for I do confess, that in thy just judgement I am worthy to be perpetually condemned; but in thy mercy I may find favour: and in the merits of Christ thy beloved Son, I may yet be saved, though my mortal body here perish. Thou hast power O Lord, to work the hearts of the sevearest judges of the earth, with justice, to join mercy; not to extend the severity in punishing of me as the Law for mine offence may justly require. But above all earthly judges I stand most afraid of thy displeasure, which I do confess I have justly deserved by mine offences, many in number; but this for which I am now restrained, is not the least: yet not so great but thou canst forgive and pardon it. But before I can be assured of thy favour in pardoning mine ungodly deservings, for which I lie here, under thine and the hand of the Magistrate, in bands; I must and I do humbly and heartily seek to be reconciled unto thee: But alas, what am I dust and ashes? what am I? a mere worm: what am I? (the vilest of all sinners) that thou shouldest vouschafe to accept my reconciliation with thee the Almighty God, Creator of heaven and earth, between whose sincerity and my sins, between whose goodness and my vileness, and between whose greatness and my weakness, is so infinite difference, even as between heaven and hell? O! how can I think, that (although thou canst) thou wilt be reconciled unto me, that have so grievously offended? How can I expect any favour of thee, whom by the breach of all thy commandments I have so highly incensed against me? I have sinned, Lord I have sinned, and many ways transgressed thy Laws; and had it not been of thy mere mercy, I might have been (as I have often deserved) confounded long agone. I do acknowledge O Lord, and thou knowest that this is not the first grievous offence that I have committed; and therefore, were I innocent in this, for which I am apprehended and imprisoned, I cannot but confess that I have deserved the punishment in justice due for this. But Lord, call not all my former sins to thy remembrance; cast not up the whole account of all mine impious actions, knowing that I am of the seed of him that first was in thy savour holy, and that first rebelled, and became (and I in him) disobedient and rebellious: yet as he fell of himself, and I in him, together with all his posterity, So was the seed of the woman promised to come, & he is come; & hath suffered according to thine own will, to reconcile, even me (the greatest sinner) and all believers into thy favour again; the shedding of his blood hath made the atonement: and he it is, yea even he alone, in whom I believe I shall find thee reconciled unto me. Then Lord do with my body here (which is the active part of all my sins) what seemeth good in thine own eyes: for as one hair of the head of thy children, falleth not without thy Providence, how much less can his life be taken from him without thee? My life and my death are in thy hands, though the sword be in the Magistrates; yet it is not his but thine, and he but thy Minister: therefore if thou say strike he striketh; if thou say spare he spareth. Seeing therefore Lord I am thus in thy disposing only, and have learned out of thine own promises, that all things work, & work together, for the good of them whom thou hast chosen: my sin's Lord, that hath caused mine apprehension; mine apprehension mine imprisonment; mine imprisonment, the knowledge of mine own wicked deserving; and my deserving, death; may all work together for my good: for, except I had been restrained, I had not thought upon, but had run on still in my sin: had I not been punished, I had not felt thy displeasure for my sins; so should I never have sought to thee for succour, and pardon for my sins. O the incomprehensible depth of thy Wisdom and mercy, in thus visiting me! for before I was restrained, I forgot myself & thee: myself, what a wretched creature I was; and thee, what a powerful and just judge thou art: yet loving to them that repent, which is also thy safety: I know and confess myself now to be an offender, and in danger, and that thou art a just God and an avenger of sin. Lord dispose of mine offending body, as it pleaseth thee: it is dust, turn it to dust, when and how thou wilt; and punish it in what manner and measure thou wilt; yet seasoned with thy compassion: As for my soul, Lord receive it, when through justice by the Magistrate or otherwise, it shall be enforced to leave this my sinful body: which grant for jesus Christ's sake, Amen. Lord increase my faith, and prepare me ●o obey thee in what soever it pleaseth thee here to do with me. A Prayer to be said of a penitent offender, going to his execution; or to any corporal punishment. O Lord God Almighty, though thou be just in punishing, thou art merciful in forgiving and saving sinners; among whom there is none so great, O Lord, as I am, who have long lived in the practice of infinite impieties, never thinking of the danger which now is deservedly fallen upon me: I am worthily condemned to what thou wilt inflict upon me; Lord give me patience to take it without repining or grudging at the just proceeding of the Magistrate, whose Laws I have offended; nor against them by whom I was found guilty; nor against the judge, by whose Sentence I am condemned: for they are all thy Ministers (O Lord) and have done nothing but what thy good pleasure is they should do: And therefore I impute unto thee (O Lord) all equity, justice and righteousness; to myself nothing but sin, shame & confusion. O God, though thy justice requite, that sinners should here be punished, yet thou reservest mercy to them that are sorry that they have offended thee; I am sorry O Lord, I am sorry, that I have committed the least sin against thee; but this grievous sin, for which I am enforced to suffer, I lament and repent more than death itself; because I have thereby dishonoured thee, wronged those to whom I rather should have done my best duty: I have caused others to sin by the example of my sin, and have enticed them that otherwise might have lived without the danger I have drawn them into: so that I may be said to be guilty, not only of mine own blood, but of theirs also that have sinned by my means, or with me, and deserve like punishment. O Lord remember that all men are sinners; and there are great and crying sins, and there are sins of infirmity: but Lord, the sins that I have committed, have cried, and thou hast heard them; they cried unto thee, for this punishment which thou hast determined justly to be inflicted upon me; and as the censure is already past upon me, which I cannot avoid, so do I expect the time, beseeching thee in the abundance of thy mercies, to give me constancy to persevere in a lively faith unto the end. If my lot (Lord) be untimely death; and that I see I must suffer for the guilt of my transgressions here; let me find favour with thee, as that Thief did who suffered for his sins, and was received into Paradise; not of desert but of thy free mercy: O deal not with me Lord, after my merit, for then the death of my body or what soever corporal punishment, were no satisfaction to thy justice; Have mercy therefore upon me, O Lord, and what course soever man taketh with my body, receive thou my soul into thine eternal Paradise. My heart is prepared O God, my heart is prepared, and into thy hands Lord I commend my body to be punished, and my soul to be glorified in the merits of jesus Christ my Redeemer. Amen. O Lord increase my faith and confirm it to the end. For such as are imprisoned for debt. THe Law of equity, Though the Law of God commandeth to owe to men nothing but love, yet there must be lending & owing, but there ought to be no defrauding by owing. which is the Law of God, requireth that a man should owe nothing to man but love and good will; which is hard (at all times) for the most of men to perform: there must be as there ever hath been, lending & borrowing, buying and selling, Debtor and Creditor: some debtors would, but cannot pay; some have wherewith & will not pay: the first may be pitied, Eccl. 29. 4. the other exacted: For the same Law of equity, giveth lawful power to a Creditor (upon conviction) to cast him into prison, and there to detain him till he pay it. Many think that what is lent them, is as if they found it, making no reckoning to repay it: and so in steed of satisfaction and thanks, they bring grief unto the Lender. But in the same Chapter ver. 3. men are advised that have occasion to borrow, to keep their word, to deal faithfully and kindly with the Lender, so shall their necessities be always relieved: But, Men of evil conscience (as is there further said) standing in need of another man's help, Ver. 5. 6. will kiss their hand, and humble themselves, until they have gotten what they desire, and when they should repay it, they prolong the time, and give a careless answer; and though they be able, yet scarce give the half again, or deceive him of his money: and instead of thankfulness and love, they give him curses & rebuke, evil words for the good he hath done them: And this is the common course of politic and wilful Banckeruptes and evil disposed persons, The picture of Bankrupts. that get what they can into their hands, of others men's goods: and either voluntarily take shelter in one prison or another, intending a forceable moderation and qualification of their debts, or else convey away their goods and estates secretly, and fleeth the Country, intending to pay nothing at all; though their estates be able to discharge their debts, and to leave competent means (of the rest) to maintain and relieve themselves: by which sinister and too common a dishonest practice, many have unjustly enriched themselves. But such fraudulent getting goods, come little short of (if it equalise not) mere robbery: though for a while they may smile at, and rejoice in their impious policy. If thou therefore have, or intend thus subtly to defraud thy Creditors, having sufficient to satisfy them, and in the mean time sufferest thy Creditors to want, They that can & will not pay are worthily punished. who peradventure have as much need as thyself; there is not only no pity to be had of thine imprisonment, but fit a more severe punishment were inflicted upon thee, especially if thou be of the number of them that will rather spend that in prison; or in standing out in Law, to defraud a Creditor (knowing, that in equity it is due) then with the same money to make him honest satisfaction, or in part. But if thy debt have grown by mere necessity of borrowing, and thou at the time of receiving it, hadst a true, sincere, and godly purpose to repay it, by probable expected means: and in the mean time some cross by the finger of God hath befallen thee, They that willingly would and cannot pay are to be pitied. whereby thou art indeed prevented of thy true meaning of the performance of thy faithful promise: thou art to be excused in thy breach, and pitied in thine imprisonment, not having conveniently wherewith to pay: and if thy Creditor (able to forbear) do continue the hardness of his heart towards thee, still detaining thee; think it a fatherly chastisement upon thee to inure Patience in thee; wherein if thou submit thyself to Gods will, in working for thee by faithful prayer, thy Patience shall produce the experience of the love and favour of God towards thee; so shalt thou not need to be so much ashamed of thine imprisonment, as he may be justly condemned that detains thee: thou mayst rejoice serving the Lord; when he shall be sorry that he dealt so uncharitably with thee. It behoveth thee yet to examine thyself, and thy life past, whether thou have lived in the fear of God, and in godly diligence in thy calling, or whether thou hast passed thy time in idleness, Fit to examine the cause, that driveth a man to borrow. in rioting, gaming and company keeping (according to the course of too many in this corrupt age) and hast been compelled, through thy deserved necessity, to supply either thine own vanities, or thy poor family to borrow, not knowing any means, nor having a godly purpose to repay it: if it be so, and thy Creditors have pursued the Law lawfully against thee, and by them justly, and in the judgement of God thou be committed to this place of restraint, thou hast that thou deservest; for, to borrow other men's goods, to waste them riotously upon thine ungodly and wanton delights, is most wicked; it is too much so to consume thine own substance, but so to consume other men's (when thine own is spent) prodigally, thou art not fit to have thy liberty; for by thy lewd course of life, others are induced by thine example into the same excess of riot: and fitter it is that the prison should keep thee in, and in order, then to corrupt others abroad, to the breach of the divine Laws of God, who in justice doth punish thee for thy sin: and yet, if this thy restraint may work reformation in thee, it savours of the love of God towards thee. If therefore, A good man may be indebted, & imprisoned for it, and that no argument of God's displeasure. thou canst and dost repent thee of the ill spent life, and canst and dost faithfully seek the favour of God, for pardon of thy, sins in his Christ; thou mayst embrace thine imprisonment, and not impute it to the severity of thy Creditors, though they were the means under God, for thy good; they nothing less intending then to do 〈◊〉 good, but to come by their own thereby: but if thou be one whom God hath a purpose to reclaim from evil, to make thee good, thy restraint is the beginning of thy happiness; for Happy is the man whom God correcteth: They are not strangers from his Covenant of grace, but sons and daughters whom he doth chasten: therefore though thou have played the part of that Prodigal son, in consuming thy patrimony and thy goods in wantonness; this thy restraint may call thee home again to thy loving father's house; and will make thee, not a servant, but embrace thee as a son, by thy repentance in a true faith. What have all thy pleasures yielded thee which thou hast so eagerly followed when thou wert at liberty, The pleasures whereupon men spend their means, are nothing but dross. but husk for swine, dirt and draff wherewith Satan feedeth them that follow him? he seasons them with sweetness, to the fleshly mind, yet is that sweetness but to fleshly minds, and is mere poison to the soul; wherewith if thou feel thyself at any time to be infected, thou hast now time to take Physic to cure thee: thou art here in the place where thy heavenly Father hath appointed thee; not to destroy thee, but to diet thee and to prepare thee to receive some bitter Pills, to purge thee from the contagious humours of thy sins, which the corrupt air of wicked companions of thine, hath inspired into thee: and it may be, if thou hadst had thy liberty still in the open fields of this corrupt world's delights; where thou art restrained for a Penny (in comparison) it might have been a pound; so the procuring of thy freedom would have been the more hard to be obtained; if, at all. But thou art in prison, The last fit refuge for a poor man that cannot pay his debts. be thy debt much or little; if thou cannot pay it, and thy Creditors, will exact the uttermost Farthing, what is thy last and safest refuge? thou mayst appeal unto the Magistrate, but he cannot but maintain his Laws: some mitigation by mediation may be obtained; yet thou must endure the will of thy Creditor, whose severity may in part (against his will) be moderated, but his heart is in the hands & disposing of the Almighty; and therefore, make thy petitions unto God, confess thy evil and profane life, acknowledge thy sins that have caused thy trouble, repent thee heartily of them; be patient in them, and thou shalt see, that God who made the heart of thy Creditor, can mollify it; and instead of his uttermost severity, turn it into charity: and be thou of a meek spirit, and of an humble heart towards thy Creditor, and settle thine affections upon heaven and heavenly things; pray faithfully and fervently to God: it may please him to work the means to free thee, but in his good time: Innocent joseph, Gen. 39 14. to 21. lay two years, in miserable imprisonment (falsely accused) yet highly beloved of God therefore; think it not long, for God seeth the time fit to deliver thee better than thou thyself: But when thou art sufficiently humbled, and brought to the true fear of God, and obedient to his will, thou mayst be assured he will let thee go free. A Prayer to be often said, of a man imprisoned for debt. O Lord my God in jesus Christ, I do acknowledge that I have grievously offended thee by my sins, which have so deeply deserved thy displeasure, as that thou either thinkest me unworthy of the liberty and freedom which other men enjoy in the world, or, in thy wisdom, that restraint and imprisonment are more profitable for me, than liberty. I do confess indeed, that my liberty hath wrought in me many occasions to offend thee; and my restraint, through thy grace, may work some reformation in me. When I was free of this my trouble, I did not so walk, as I ought to have done, but many ways abused that freedom which thou afford me; by committing many unseemly and ungodly actions which thou hast forbidden, and by omitting many good and godly duties which thou hast commanded: which brought me to necessity; necessity enforced me to borrow to supply my wants; and borrowing and not repaying, procured the dislike of my Creditors; and their severity (in thy justice) have brought me into this place of unsavoury restraint: from whence I have no means to be freed, but by thy mere mercy and providence only; wherein I know thou art able to deliver me, if thou think liberty more profitable for me. I cannot but confess, O Lord, that I have not only deserved this, but a far sharper punishment for my sins: yet as thou art a most gracious and loving Father: so art thou ever ready, to forgive sinners upon their hearty repentance; and their sinn●● being forgiven, thy property is, either to remove altogether, or to mitigate their punishment. Lord, my debts are out of measure greater to thee, than my greatest can be unto man; and my debts to thee are increased, by the cause whereby I am become debtor (in this kind) unto man. But if thou Lord mayst be pleased, to pardon my debts, whereby I stand endangered to thee, my debts due unto men shall be the more easily satisfied, and I shall be the sooner delivered from this my captivity: for, he that is freely forgiven of thee, though he be in bands at the pleasure of men, yet is he free in thee: and he that is thy freeman, he cannot be restrained according to the will of man, further than thou shalt permit. Therefore most gracious Lord God, rich in mercy and goodness, while thy will and pleasure is, to permit me, in this place of restraint to remain; grant that I may, even here enjoy the liberty of a godly mind▪ faith in thee, obedience to thee, and patience in thee; with necessary means from thee, for my relief and sustenance, for thou seest my misery, and what comfort this comfortless place affordeth, where I can neither sleep, nor wake but under lock: But Lord, as Paul and joseph through thy only love towards them, and thy providence over them, found grace and favour with their keepers; so work in the hearts of them, under whose custody I am, that they use no strict severity towards me; that I may call upon thee more freely and fervently. O Lord, I am poor, and my Creditors have no pity; there is no compassion in man, but with thee is mercy and timely Redemption: thou hast thine own time to correct, and thine own time and means to comfort; a time to cast down and a time to raise up: though thou seem to forget thy poor prisoners, in permitting them to suffer long, and to endure much; yet hast thou a fatherly care of them, and in thy good time dost evermore deliver them. I beseech thee, in the love thou bearest to Christ thy Son, my Mediator; that when thou seest the measure of mine imprisonment is sufficient to satisfy the severity of my Creditors, work their hearts to that compassion towards me, (though I be unable to pay them all) as that they may remit my restraint, and admit me to my former liberty; that I may the better follow the means▪ by mine own lawful industry and thy blessings, whereby I may attain unto such a portion, as I may be able (as I am willing) to pay them all: and to owe nothing to any man (before I go hence, and be no more seen) but love. If it be thy good pleasure Lord, to take me out of this life, before I can make full satisfaction to my Creditors, impute it not unto me as a sin, but accept my will to do it, as the true performance of it; that in peace with thee and (as much as in me lieth) with all men, I may surrender my soul into thy hands, which (though my body be) my soul is not so imprisoned, as to be restrained from coming unto thee, nor prevented of it ascension to the place of liberty and glory, where Christ my Saviour is ascended; notwithstanding the cruelty of them, that now covet to retain my flesh, whereof (it may be if they could) they would wish to make some profit for their satisfaction, which I must then leave unto their wills to be disposed. Most humbly comending myself, my soul and my body, into thy divine and heavenly custody, until the time, In the name of jesus Christ thy Son: to whom with thee and the holy Ghost, be for ever (as hath been from the beginning) eternal glory, Amen. O Lord increase my faith, endue me with perfect Patience, and in thy mercy, timely delivery. A Caveat for cruel Creditors, that keep poor men in prison, whom they know unable to pay that, for which they keep them in prison. THE practice of Christian charity, hath evermore been to do to other men, as a man desireth others to do unto himself; and is grounded upon the words and strict command of Christ himself: who willeth all men, that whatsoever they would that men should do unto them, Math. 7. 12. they should do unto others. Luk. 6. 31. And again by way of caveat, he saith: Take heed what ye do, Math. 4. 24. and how ye deal with other men, for what measure ye met to them, the same shall be measured to you again; this is the truth: Men ought to do as they would be done unto. yet, are ye so hard hearted, as for a little money or other matter, to keep a poor man in prison, deprive him of his liberty, prevent him of the exercise of his calling, disable him to provide for his own, and the reilefe of his poor wife and children, and yet account yourselves Christians? If ye be Christians in deed, and not in name only, you cannot but commiserate the necessity of your brethren, and approve yourselves Christians, by loving them, by helping them, by relieving their necessities, and that freely, for Christ's sake, whose they are, as he hath commanded. Be not such lovers of yourselves, as only to respect your own private profit, and to increase it by oppressing your poor brother (for, so he is howsoever base, and howsoever yourselves are glorious.) And in steed of comforting, aiding and relieving him, to imprison him, the more to impoverish him; doth not this show you are none of the household of faith? who love one another, help one another, relieve one another, as fellow members of one body, whereof Christ is the head? There is a proverb in deed, Charity begins at home: Charity begins at home: a proverb often ill applied. And so it seems; and where it begins, there it ends; where it is bred, there it lies; at least it never goes abroad to the comfort of the comfortless, to help the poor, to relieve the Widow and the Orphan. This, keeping charity in a man's private bosom is the cause, that man is become a devil to man; Wolves, devouring one another, The course of cruel men. by usury, by extortions, by fraud, by deceitful contracts, and uncharitable bargains: in wrapping poor innocent men (that stand in need of the help of your abundance) in bands, mortgages, and such griping and cruel conditions, as poor men are not able to perform; and upon breach of payment, or not performing some unreasonable conditions, you unconscionably exact the penalties, take the forfeitures, and all advantages, that the severity of the Law will allow you, thereby undoing husband, wife, children, and many times the friends of a distressed man; and many times not satisfied with all that the poor man and his friends are able to make, you keep the poor body of the party in prison, for the uttermost farthing; and content yourselves oftentimes, to pass by the Grate where you hear the poor cry for bread, bread! O woeful and most impious uncharitableness, fearfully condemned by the sentence of God himself. Nay, who hath not heard with his ears (hateful to be heard) some cruel man say, he would make dice of his debtors bones? Some brag to make dice of their poor debtors bones. he were as good to say, he would eat his flesh like a Cannibal: And what less do they, that enforce a poor debtor to perish in prison, there to leave his bones, and flesh too, for the satisfaction of the Creditor, to make use of both his bones for dice, and his flesh for Mummy, fit Relics for cruel creditots, sweet odours for their consciences, and wholesome Physic for their hearts? Alas, what will a poor man's carcase profit you? what use can you put it unto being dead in prison? if you retain him till he pay that he cannot pay, die there he must. But your policy is there, The policy of some creditors. to keep him in misery, to draw compassion towards him of some of his friends, to engage themselves for your satisfaction; It savours indeed of policy not of piety. Is not one man's utter undoing enough, but the overthrow of two or three more, and their families for company, as often times it happeneth by your extreme cruelty? O miserable Creditors! can you truly pray to God (that is merciful) forgive my debts, How can a cruel creditor pray, forgive me as I forgive? as I forgive my debtors: yourselves so unmerciful, as not only not to forgive them, but to persecute them to death or desperation. God hath trusted you for all that ye enjoy, only as his Stewards to dispose as he hath appointed, not as you take liberty; going so far beyond the bounds of your warrant, as to turn the blessings of God into usury; and to the circumventing of God's poor distressed children that want your help: you have received much, and much will be required of you; not of your silver & gold, not of your lands and possessions; God hath no need of that, that he can give and take at his own pleasure: That usury that he requires at your hands, is faith; if faith be in you, you will love him; if you love him, you will love his image, your brethren; A godly rich man's best usury. if you love them, you will express it by the tokens of love; namely, to do them good, to give to the needy, to feed the hungry, to clothe the naked, to visit the prisoners; but if in steed of giving, to take from them, in steed of feeding to starve them, in steed of clothing, ye strip them; and in steed of visiting prisoners, ye make prisoners; how appeareth the love of God in you? for, if you love not your brethren whom ye daily see, how can you love GOD whom ye have not seen? How fulfil you the Law of this love of God, when ye do little or no good to the poor, and least unto yourselves? They are deceived that think goodness to consist in goods. you think goodness consisteth in goods; you are commanded to do good unto all, and especially to them of the household of faith; And because you think none faithful, but such as give for giving, lend for lending, and requite one good turn for another; the truly faithful in deed, are seldom accounted of the number, of them that are in the household of the faith of them which keep touch with you; which in deed may be a mark of a moral honest man, but it is in deed the true note of a truly faithful man, who hath ever a godly care and holy desire, to perform promise in every honest action, to the uttermost of his power: but this kind of faithful men, are commonly of the poorest rank, not of the rank of the men, commonly reputed good men; for he is a good man that is full of goods, though of little goodness; Pro. 10. 15. 16. But his goods are in deed unto him as a strong City, Pro. 10. 15. and yet make him more wicked, ver. 16. Deceive not yourselves, you that have the strong supposed Castles of wealth for your seeming defence, but remember that he that made you rich, can make you poor; If the rich change robes with the poor, the poor will be the Gentleman, the rich the beggar. and he that made the poor, can make them rich: Put the poorest in your robes, and put their poor rags upon yourselves, and then, who will call you Master? who then will stoop and bow unto you as now they do, as if they were your vassals? Remember, there was a glutton and a Lazarus; A rich Miser, and a miserable Beggar; which of them had the best portion? the Glutton in show, but the base Beggar in deed: the story is no fable, and is so authentic, as needs no witnesses to prove the truth of the ones perdition, and the others salvation: The rich Glutton and poor Lazarus. And such gains as the Glutton got, many rich men diligently seek, and yet forget what they shall find: It is not reported that the Glutton was a usurer, an extortioner, a defrauder of men by bargaining; But that he was rich, and despised the poor, and therefore was he cast into hell: It is not said he kept poor men in prison, nor that any man perished by his means, but only Lazarus whom he would not relieve. Is not this a most fearful example for you that have abundance, both of food at full, every day raiment and riches, and yet see the poor pine in the streets, and poor men in prison, lamentably crying for bread and meat, and yet have no compassion on them? You therefore that have been long guilty of cruelty, in oppressing poor men, it is never too late for you to return to him that is so loving, Luk. 19 and so ready to receive a sinner that repenteth: It is never too late to become a Zacheus of a Publican, to be good Christian; he climbed up upon a wild Figtree to see Christ, and he willed him to come down; Christ would dine in his house with him, A worthy example for rich men to follow. as happy guest; whom Zacheus receiving gladly, was content, for a testimony of his true repentance, of the ill getting of his goods, to give half of it to the poor; and if he had taken from any man by forged cavillation, (which importeth all the hard and ungodly means he had used to oppress any man) to restore it four fold. O worthy example, and now doth the same Christ call upon you, who are at the height of a more unfruitful Fig tree, which yet seemeth to you to yield you much and most sweet fruit; sweet in the taste, but you shall find it bitter in the belly; it is a wild fruit, & hard of digesture; come down, come down quickly from the height of your ungodly gains, receive Christ, he will dine with you, not as with Zacheans usurers, oppressors of the poor, but as you shall become Zacheans, to give not half, but part of your goods to the needy members of Christ; Good counsel for the rich. and what you have sinisterly gotten by cautelous bargains, and by imprisoning men, and causing them either to perish in their bodies or in their estates, for the obtaining of that they cannot pay you; remit it either in whole, or in such a part as may stand with their abilities, to pay and to maintain (though but in a mean measure) themselves, their poor wives and children by the remainder; though it do come short of Zacheus his repentance and good deeds, yet it will be such a beginning, as being accepted of God, he will say unto you as he said unto him, even that day that you shall thus begin, with a true heart and lively faith to repent you; this day is salvation come in your houses. O sweet salutation, that brings salvation; and harsh and hellish are the gains that bring damnation. Consider in time, put it not off till the day of your death; no not to the making of your last Wills: A dead man hath no goods. do good with your goods whiles they are yours, when you are dead they are none of yours: That which you intent your Executors should do when you are dead, do it yourselves while you are living: for that when you are dead, the goods that you now possess, shall be at the devotion of others, though you intent them to never so godly and charitable uses; It is s●●ne by daily experience, the intentions o● best men and women are abused: And what can your intended works, to be done in your names after your deaths, profit you? only that such a rich man when he died, when he could keep his goods no longer, gave these and these Legacies to be performed; and their names be registered as chief benefactors to such and such good uses: Alas, what availeth this carnal ostentation, if your names be not written in the book of life? First, and before all things then, reconcile yourselves unto God, by a free confession of the wrongs and injuries you have done unto men; though peradventure you may cloak your cruelty by the Laws of the Kingdom, that admit forfeitures & all advantages, more in terror, Rich credico●s must not werke all extremities that humane laws permits. then for the admittance of such extremities, as are daily done under colour of humane lawful toleration. The divine law of God admits no such liberty, but commands all men, especially the rich, to do good unto all, especially to such as are of the household of faith, whom, as it is not in your wisdoms to distinguish, having amongst us neither jews, nor known Pagans or Atheists; do good to all men: then shall you not miss some of that heavenly family, so will God reward you. As for such as are wicked debtors, Wilful able debtors may be enforced. able to pay and stand out, leave them to the power of the justice of the Law; only help the poor, and do your best to relieve the needy; so shall you lend unto the Lord, who will become a debtor unto you (if it may be so said) in the behalf of the poor you shall relieve, and will recompense you here in this life with competency; and hereafter with eternal glory. Encouragement for such as are molested and afflicted with enemy's flatterers, and their slanders. MAny troubles and afflictions are incident to the children of God; and amongst the rest, the fear of, and the vexations of enemies is not the least, yet necessary; for he that hath no enemy seemeth secure; Enemies are necessary. security breeds a carelessness of godly duties: They that have no changes, Psal. 55. 19 namely they that fall into no troubles, fear not God, saith David; therefore are enemies necessary: for, they will not only vex them whom they hate, with all manner of evil practices to work their hurt, but will be diligent observers of their lives and conversations; that they may bring them into shame and rebuke among the people: And therefore David prayed unto God, To guide him in his ways, because of his enemies, Lest they taking advantage of his errors, should publish his disgrace. By the watchfulness of thine enemies, thou mayst learn to beware how thou walkest; whereas if thou hadst none, thou mightest run into many forbidden actions, and yet think thyself upright. It is better to have many open enemies, Enemies are better than flattering friends than one flattering and dissembling friend: of thy known enemy thou mayst beware, but by a false friend thou mayst be betrayed; and yet hardly is a true friend known from a flattering enemy: they both speak fair and alike, which thou mayst hear, and believe both alike; they may both offer to do thee equal offices, which thou mayst with like acceptance embrace; but their minds, meaning and intentions, are hidden; and the best way to try and distinguish them, The way to try a true friend from a flatterer. is, to make them severally acquainted with some slight matter, wherein thou mayst seem to have offended; entreating their opinions severally, whether the offence be not such, as thou mayst fear some danger: thy friend indeed will tell thee that it is indeed dangerous, but the flatterer will tell thee, t●sh, it is nothing: of him beware, that will soothe thee up in thine evil, for he will discover thy secrets. The greatest and most secretest mischief that can befall a man, is, when he knoweth not his enemy from his friend; and therefore is an open enemy to be preferred before a false friend: by the words of an enemy, It is a mischief not to know a friend from a flatterer. uttered of thee, or to thee, thou mayst know what he means towards thee; but by the flattery of a fawning friend, thou canst not but be deceived, and fall into the hands of an enemy, supposed to be thy friend: Rom. 16. 18. Fair speech and flattery deceive the hearts of the simple: And when a flatterer hath his opportunity, he will bring slander upon him he flattered. But be thou virtuous, The best means to avoid slander is to live virtuously. and thou shalt either discover the flatterer, stop the mouths of slanderers, or turn their ears from them that hear them. Remember how slightly David passed over the railing of Shemei; he took it as sent from God, from whom seek thou counsel, and he will either discover the hidden intentions of the flatterer, or withstand the most violent practices of thy open enemy; nay, if thou rely faithfully upon him, and pray for his defence fervently, he will make thy very enemies thy friends; yea, be they never so malicious, never so violent, never so close in their counsels, never so politic in their devices, thou shalt avoid them. But, beware thou give no cause of offence to any man, Math. 18. 7. as Christ commandeth; To give no cause of offence. for woe is pronounced against them by whom offences come: and take not offence upon every light occasion, for so shalt thou never be free from being taken as an enemy to others; or procure others to be enemies to thee: and if thou feel thyself culpable of causing offence, thou shalt be worthily branded with the mark of a contentious person, whose company, neither will the godly admit, nor the wicked, desire: so shalt thou seem unworthy the society of either. If therefore thou have erred in thy tongue, by backbiting others; or gone so astray in the course of thy life, as for which thou canst justly accuse thyself, If offence be committed, seek reconciliation speedily. or be justly accused; make speedy reformation, and delay not to be reconciled to them that are offended thereat: for thereby thou mayst redeem the good opinion of the good and peaceable, which thou hast lost; and stop the mouths of the wicked, and their slanders, whom thou hast justly occasioned to speak evil of thee. And if thou have taken offence at any man's words or deeds (unless it be in the cause of God, Take no offence at any man's words or deeds, vnl●sse they 〈◊〉 to the dis●●n●●r of God or the King. or the King) thou bewraist thy weakness; for, if thou be a true and faithful member of Christ, thou wilt bear with reproaches, disgraces, yea losses by his example, rather than to be moved to revenge; for vengeance is the Lords, and blessed art thou, if for well doing, or undeservedly thou sufferest these things: if for evil, it is a just recompense for thy sin. If therefore thou be reviled, revile not again, according to the example of Christ: if thou be railed on, say with David (railed on and cursed by Shemei) it may be the Lord hath bidden him: and think not that any man can speak evil of thee, or do hurt unto thee, but God hath a hand in it, either to punish thee in justice, God hath a hand in whatsoever befalleth us. or to reform thee in mercy: for, thou art but a man, whose nature is, to pass by and to wink at thine own; and too strictly to mark another man's erroneous words and works. And, because thou art so dull sighted, as either thou wilt not or canst not see thine own faults, God openeth the eyes and the mouths of other men, Because we see not our own faults God makes other men to observe them. to observe and preach publicly the faults thou thinkest thou hast committed in secret. From hence springs quarrels and contentions, and from thence, mutual enmity, malice and revenge; make use therefore of these backbiting reports, hear them with silence, and bewray not a double fault in thyself; God useth enemies often times to reclaim us from sin. as first to commit unseemly things, and then to take them as thine enemies, whom God useth as his means to reclaim thee from thine errors: thou oughtest rather to love them, and to do them what good thou canst, though they seem to hate thee: If they curse thee, Lue 6. 27. 28. bless them, if they slander thee, pray for them. The greatest hurt we can do our enemies, is to do them good. Thou canst not do thine enemy a greater hurt, nor thyself more good, then to do him good, for the hurt he intendeth to thee; Rom. 12. 30. for, So shalt thou heap coals of fire on his head: Pro. 25. 21. 12. And therefore hast thou not only no cause to grudge that God sendeth thee enemies to watch over thee, to keep thee humble and in obedience, and upon whom (through thy patience) thou mayst work much good; in loving them, and seeking to be reconciled to them: if they then show themselves so furious, and desperately bend against thee, as they will not be reclaimed, thou art not barred of thy remedy by the Laws, and the Magistrate beareth the sword to punish them, and to defend thee: and if thou find no prevailing means thereby, to be freed from their danger, bewray thy case unto God in faithful prayer, who is a just God to defend thee in thy just cause, and a powerful God, whom thy mightiest enemies are not able to resist. Though thine enemy's anger and fury be never so great, and threaten thee with sundry things which they will do against thee, and even gnash their teeth upon thee, as if they would eat thee up; be not afraid: The way to prevent a furious enemy. be only faithful and patient, and thou shalt either see thine enemies become thy friends, their hatred come to an end, or themselves to vanish and consume away; only live thou godly, pray faithfully, and use all ordinary means lawfully: then be assured, if thine enemies were more than they are, more powerful and more furious than they be, they shall stumble and fall. God in his providence, can find secret and unexpected means to deliver thee from most deadly enemies, if thou call faithfully upon him; and therefore cast thy danger upon the Lord, and he will defend thee. It is not in thine own power or policy, Humane policy or force, without the fear of God prevail not against an enemy. that can save thee, unless with it and above it, thou crave, and have the power and wisdom of God and his blessing, to second any other means thou canst use; for, what is a sword, a spear, or armour of esteemed proof, or the strength of a horse, to save thee? they are all vain and of no force of themselves, as appeared by that monster Goliath armed completely with a Helmet, Brigandine, and Boots of brass; a spear like a Weaver's beam, and a sword; did these things save him? trust in none of these outward means, trust in the Lord, he is a strong rock, a fortress and defence, in whom, and in or by no other means, canst thou be safe. It is he that breaketh the horns, God weakeneth the power of the enemies of his children. namely weakeneth the power of the wicked, and strengtheneth the godly: he will guide thee by his counsel, he will protect thee by his power, and provide for thee in his providence; and in the end, receive thee to glory, out of the reach of all thine enemies. Brooke thou therefore with godly patience, We must undergo ignominy and slanders for a while, and after comes glory. all reproaches, disgraces and slanders; it is but a little while, and a light burden to bear; and in the end thou shalt receive for the ignominy and slanders thou unjustly indurest hear, glory for evermore. And therefore commit the safety of thy body, and preservation of thy soul unto the Lord in well doing, in continual faithful prayer; and he will hear thee and deliver thee. A Prayer for a man that hath undeserved enemies, and is subject to slanderous tongues, flatterers, and false friends. O Lord my God in jesus Christ, loving & merciful, I beseech thee see and consider the malice and secret practices of such as are become mine enemies, whereof I neither know the true cause, nor have wittingly deserved their hatred or malice thus against me. They privily backebite me, and slander me behind my back; they vpbraide me, and speak evil of me unto my face, unjustly: give me patience O Lord, to bear it, and wisdom so to carry myself in my conversation and vocation, as they may have no just cause thus to afflict me. I know and do acknowledge, that the sins which I have committed against thy Majesty, deserve corrections; but Lord, though I have offended thee; to these mine enemies I have done, nor never intended any hurt: yet thou seest and knowest what they have done and what they intend against me. Prevent them of their purposes, frustrate their devices and turn their policies and practices they intent against me, either to nothing, or against themselves. If they wilfully and maliciously persevere; let them fall into the danger they wish to me. Thou knowest their former flatteries and dissimulations, and how they falsely pretended friendship, only (as it now appeareth) to supplant me and to confonud me, if thou permit them. Lord who can avoid the oily words of a false heart, but shall be seduced by them, unless thou that knowest the inward thoughts discover their deceit? Lord make me to know the secret intentions of all those that flatter me to do me hurt; and give me wisdom to avoid the fury and force of mine open enemies; and grant me grace to walk ever in thy truth; knit my heart unto thee, that I fearing thy name, and depending faithfully upon thee, I may make mine enemies ashamed of their slanders and malicious practices against me. Rescue me O Lord, and deliver me in thy righteousness, in line thine ear unto me, and save me from them that hate me. Be thou my strong rock, whereunto I may always resort when mine enemies assail me, In slanderous words or wicked deeds, publicly, or privately. Deliver me O God, out of all their dangers, out of the hands of all ungodly and cruel men; for, in thee is my trust, in thee is my strength, and of and by thee are the means to prevent the mischiefs they pretend and practise against me. O stay my feet that they slip not, lest they rejoice at my fall, and Set a watch before the door of my lips, that I offend not with my tongue. Though they speak evil of me, though they lay wait for me, and though they take counsel together against me, yet give me not over unto their wills. Though I hear their slanderous tongues, though I know they detract me, and speak all manner evil against me: give me patience, not to be moved, to recompense evil for evil. Prevent me of their laying wait for me, and frustrate all their combinations and practices against me. And keep me ever in thine obedience, for I am of myself weak, and may give offence; or at least, offence may be raken, where no cause is given. If they have any just cause against me, wherein I cannot justify mine innocence, being by nature frail, and may err; yet give me not over unto their wills, but according to mine unfeigned hearts desire, to be reconciled unto them: work their hearts to embrace peace with me, and love towards me, as thou knowest I unfeignedly desire to show towards them. If their hearts be so hardened, as no submission nor my sincere affection towards them, can obtain reconciliation with them, but that they will still continue to insult, and as it were to triumph over me; I shall ever (as I do) appeal unto thee for justice, to deal with them as thou wilt, whose judgement between them and me, I acknowledge most just. And therefore Lord, though they by their greatness, wealth & wit, in some things prevail against me, and insolently make their boasts, that they have surprised me, and gotten their wills of me; so far as they may say in their hearts, that thou hast forsaken me; give me ever a strong and constant faith in thee, that I faint not, nor be afraid; for, when they think most to triumph over me, thou art able to frustrate their hope, and to enforce them to sue to me for peace, whereunto my heart is truly inclined. But Lord, thou seest that the more I seek for peace, the more they seek to vex me, and to oppress me with actions at law; diversely troubling me, and that unjustly, that heartily desire to live in peace. Their hearts are in thine hands O Lord, and if thou think it fit to keep me yet under their tyranny, more to humble me, I am in thy hands, do with me what thou wilt, for I know that what thou dost, or permittest to be done unto me, is in love, and I know thou seest my troubles; and when thou in thy wisdom shalt think mine afflictions sufficient, thou wilt be pleased to restore me to comfort and peace. In the mean time, while mine enemies are in my sight, and I in theirs; guide me in my ways, protect and keep me under the safe shadow of thy wings, then shall I not fear what man can do unto me. Lord evermore increase my faith. Counsel and comfort for him that is persecuted, for his constant profession of the Gospel of Christ. KNow this, thou that art afflicted and persecuted, God showeth not his anger when he suffers us to be persecuted for the profession of his truth. for the profession of the Gospel of Christ, and for thy faith in him; that he doth not suffer thee to be punished, as if he were angry with thee, as he sometimes showeth himself in some other afflictions, which he inflicteth upon men for their sins, whereof no man is free; but herein he showeth thee an extraordinary favour; First, in illuminating thee by his holy spirit, whereby thou knowest him and his truth, which thou canst not comprehend by thy natural wisdom, were it never so profound and deep, in carnal understanding: And secondly, in making ●hee a constant witness of that truth which it hath pleased him to reveal unto thee; and in that he giveth thee strength and godly courage, to stand constantly and resolutely in the open and public acknowledgement of thy faith in him, and patiently to suffer persecution for his sake; which grace and mercy is given thee of God; first, to know, then to believe, and consequently to suffer for his name; which patient sufferings are the fruits of his love towards thee. Christ himself approveth thee blessed, Math. 5. 10. if thou suffer for righteousness sake: 1. Pet. 4. 14. If thou be but railed upon, for the name of Christ, thou art blessed. If thou hadst no further testimonies of his love, than these short assurances and comforts, it were sufficient: But he further addeth, If thou thus suffer, the Kingdom of heaven is thine by promise: If we suffer for Christ, his Kingdom is ours by promise. and, if thou be truly faithful, thou canst not but feel the truth of this promise; and therefore doubt not, but hold fast by the promises of Christ; be constant, be not dismayed at whatsoever threats of thine adversaries, not thine, but the enemies of Christ jesus himself, as Paul sometimes was when he persecuted those that professed the name of Christ. They were but men he persecuted, Christ is persecuted in his members. Christian men; and in them he persecuted Christ. Saul, Saul, why persecutest thou me? If then thou be persecuted for Christ, remember that Christ is persecuted in thee. What an honour than is this unto thee, It is an honour to suffer for Christ, and he will reward. to be persecuted for thy Master, who is Lord of heaven and earth? Dost thou think, that if thou suffer for him, he will not freely reward thee for thy fidelity? Will an ordinary Master of a silly servant, suffer him to be beaten, wounded, and abused, for him and in his cause, and will he not reward him? If his Master assign him a service, wherein he trusteth his fidelity and constancy, and he like a coward deny his Master, revolt, and take part with his Master's enemies: will he not think him a perfidious servant, and punish him? How much more will Christ reward thee, if thou stand stoutly, and in a Christian constancy in the defence of his cause? (though he can without thee defend and maintain his own) but that he will make thee a witness of the truth, A dangerous thing to revolt from the truth for fear of corporal punishment. which all that shall be saved do steadfastly believe: But, if for fear, of, or for the enduring of a little temporal punishment, thou shouldest revolt, forsake him, and deny him before his enemies, having such a royal and rich reward set before thee, as the Kingdom of heaven and eternal glory, if thou persevere unto the end: and contrarily, perpetual shame and ignominy, if thou deny him. He that for fear of trouble, persecution, or death itself, for Christ, will deny Christ, he is not worthy of his merits; by which, and by no other means, thou and all believers are to be saved. Deny him not therefore before men, He that denies Christ before men, he will deny him before his Father. that must acknowledge thee before his Father in heaven: If thou faint and forsake him here, it is a denying of him, and he will deny thee to be one of them he hath redeemed, when he shall give up unto God his Father, those that he hath chosen out of the great mass of mankind, by his all-sufficient sufferings, to bring them to glory; which is the free reward, assured to be given to as many as constantly profess his name, and for his sake patiently endure here, persecution and troubles. The sufferings that thou here endurest, Sufferings are here short, our glory eternal. are short and momentany; they endure but a small time, they are quickly passed over; were it that thou shouldest be burned, or to undergo any other torment for thy faith in Christ: If imprisoned, suffering hunger, cold, nakedness, and stripes, what were thy suffering, to the eternity of blessedness? If thou be deprived of thy goods, and of the dearest things thou enjoyest in this world, consider what things they are; If we willingly forsake earthly things for Christ, we shall receive heavenly. are they not such things as come and go inconstantly? If thou have lands and possessions, thou art but Steward of them; If thou have wealth, thou art but the disposer of it; and if an ordinary death befall thee, as it is decreed it must: Thou must forgo it all, and give account for all. If thou voluntarily leave them for Christ's sake, thou shalt find a far greater treasure in heaven. If thou have some beneficial Office, Loss of honour and office for Christ. or place of dignity in the world, and for the profession of Christ thou be thrust from it, and lose thine honour and reputation among men; what losest thou, seeing thou art sure of a more high and excellent place, and of far greater honour in heaven? If thy Parents & thy friends (contrarily minded) disdain thee, discountenance thee, and cast thee clean out of their favour and society, and seem to be ashamed of thee; undergo it with godly patience: for Christ (for whose sake thou endurest these things) will not be ashamed of thee, but will acknowledge thee to be his adopted brother, and coheir with him of the Kingdom of his Father. Think it therefore an honour and no shame unto thee, to be brought forth in the open view, and upon the public stage of the world, to be a witness of the truth of Christ, and to suffer for the same: He that willingly suffereth for Christ, hath more honour than he that only preacheth it, when there is no danger. Thou shalt be esteemed in the sight of good and godly men, above those that only preach it, and barely profess it, when there is no fear of troubles for it, and in the time of persecution, will not avow unto the world by their suffering, what they have taught, and outwardly professed in the world; for it is one thing to profess and publish the truth of Christ with the mouth, in time of peace, and another thing to avouch it boldly, seeing trouble and even death itself before their faces, for the constant perseverance in the same. It is commonly reputed an ignominious thing to be imprisoned, and a more reproachful thing, to be put to death, after the manner of wicked men; But let not this at all daunt thee, Think it no dishonour to suffer for Christ as a malafactor for Christ at his death (whose cause thou maintainest) contented himself to be hanged as a Thief and a Murderer; for such were the companions of his death: yet was the Cross whereon he suffered, a more triumphant Chariot of honour, than the most pompous triumph of the greatest Monarch of the world, for his greatest victories: And be thou assured, that if thy lot, in the wisdom and love of God be such towards thee, as to number thee among his faithful witnesses, constantly suffering death for his sake, thou shalt be crowned among the victorious Martyrs. Remember the most honourable title, that St. Paul giveth unto that constant servant of Christ, Stephen: styling him the Martyr of jesus Christ: And of Antipas whom St. john calleth a faithful Martyr of Christ; Then which, A Martyr for Christ a most glorious title. there cannot be a more glorious remembrance of the dead. Think not therefore that thou art the first that hath suffered for Christ; but, if thou look into the eleventh of the Hebrews, thou shalt see such a cloud of like witnesses, that have professed and suffered as thou dost, as will encourage thee to stand fast unto the end. And if thou consider the times, not far passed, thou mayst understand of an infinite number of thine own Country men and women, even the weakest sex, who have gone the same way before thee, with unvanquishable patience, even to death; and therefore with like patience run the same race, looking unto jesus Christ the Author and finisher of thy faith: who, for the joy that was set before him, endured the bitter death of the Cross, and despised the shame, and is set at the right hand of the Throne of God, where thou shalt behold him and his glory, and be partaker of it, after thou hast endured a little speaking against of sinners, Persecution a most glorious livery of God's children. persecution and death itself; which is the most glorious livery of God's dearest children, whereby they are fashioned to the image of their Redeemer; and which shall give an end to all thy sorrows, and shame, and bring thee to endless joy and glory: which, not only the Apostles of Christ, but even late Martyrs understood, rei●y●ing that they were accounted worthy of the honour, to suffer for their Master's sake. What canst thou then less conceive, but that it is the mere love of God in Christ towards thee, God in his love suffereth his here to be persecuted for his sake. to make choice of thee among and above many others, to afford thee this honour; to be a maintainer of the glory and authority of the truth of Christ, against the falsehood and false authority assumed by Antichrist? Therefore, let it not trouble thee, neither be thou the more fearful, to stand fast in thy profession, because thou seest a million of Newters, on every side of thee, The revolt of others should not cause us to fear. who for the love of their riches, pleasures, and carnal commodities; the niceness of their own dainty flesh, their affection to father, mother, wife, children, and esteemed friends, to be content to run with the time: and in steed of renouncing the things of this world for Christ, rather to renounce Christ for the world. In what a miserable case are these poor people (poor, be they never so rich: Ill to be indifferent. ) that hold it a thing indifferent, to follow God or Baal, Christ or Antichrist? forgetting that Christ died for them; and that they should acknowledge him, whose blood, not Antichristian Bulls and Pardons, must cleanse them from, or to dye in their sins. The reason of this their lukewarmeness, is, for that the spirit of God, The cause why many are lukewarm. by whom the faithful have power and strength to maintain the truth to death, dwelleth not in them, who worketh mightily in the children of Salvation; so that persecution for the same, daunteth them not: scourge, whip, scossing, mockings, stonings, burning, or whatsoever death, cannot remove their constancy in the profession of what they believe. To conclude therefore with thee, who art now under the cross of persecution, not knowing what end the Lord will make with thee: submit thyself to his will, undergo with godly patience, whatsoever the adversaries of the Gospel of Christ shall lay upon thy body, thy soul they cannot touch; and commend both thy body and thy soul, into the hands and good pleasure of GOD thy heavenly Father in Christ, in whom thou art blessed, for whom thou sufferest, and for whose sake, thou shalt receive a glorious reward. In hope of which reward, all the former Martyrs that have been content to spend their lives for Christ, were willing to lay down their lives, desiring to be dissolved, and to see the face of him, for whom they suffered. Fear not therefore (if occasion so require) to yield thy body to the merciless enemies of Christ: They that kill the body, cannot touch the soul. they may kill the body, the soul they cannot touch: But, if thou shouldest forsake him, he will forsake thee, and he it is that can kill thy body and thy soul too, and cast both into hell. If a man take away thy life for Christ, they do thee a favour against their wills; Good to lose a corporal to find ahealy life. they deprive thee of a mortal, that thou mayst immediately receive an immortal and a most glorious life from their tyranny: thou shalt be transported to the loving embracements of thy Saviour Christ, and enjoy the most amiable sight of him, and the society of the whole company of heavenly Angels, and of thy fellow Martyrs gone before thee; and be partaker with him and them, of that glory, that so far passeth all humane apprehension here, as cannot be conceived or uttered. O lose not this most blessed recompense, for a little suffering: but stand fast, and Christ, that before thee and for thee, suffered infinite greater torments than thou canst suffer, or that man can inflict upon thee, shall send that comforter the holy Ghost, to strengthen thee in thy greatest agonies, God doth comfort his at the time of their martyrdom. and spiritual distractions; he will stand by thee, and will show thee his loving, and amiable countenance, as he did at the death of his faithful Martyr St. Stephen. Wherefore faint not; fly not, unless thou (without breach of thy faith) mayst avoid the danger by the providence of God, by flying from one place or City unto another, always commending thy spirit unto him that gave it: so where soever thou be persecuted, he will receive it and glorify it; and both thy soul and thy body shall be made eternally glorious, when all men shall be judged according to their faith in Christ. This exhortation, I do confess may be thought superfluous, In this time of the freedom of the Gospel, this discourse may be thought superfluous. in this blessed time of peace, and freedom of the Gospel; for that (God's name be glorified) there is neither seen, felt, or heard, of any persecution among us for the profession of the Gospel of Christ; and let all men pray for the continuance of it, and for the long life and preservation of him, (a succeeding religious David) under whom by the mercy of God, we at this day do so freely enjoy it. They are the greatest blessings that God, A religious King maintaining the Gospel, a great blessing. in earth, can bestow upon us; the free use of his word, and a King so religiously inclined: as, it already appeareth, all his study and endeavour is, to further and to maintarne the true profession and preaching of the heavenly word, which his most worthy and religious father left inviolate. Yet it may offend none, that this exhortation (which may seem out of date) is inserted among other troubles requiring patience; for, though our general liberty be such, that every man at his liberty may freely profess the word, Why this treatise may be at this time borne withal. and use the means for the increase of his knowledge, faith and zeal; yet may there be among so great a people, of diverse opinions and practices of Religion: some privately oppressed, scoffed at, and mocked, and it may be violently constrained to renounce the truth, which in itself is a persecution; who meclitating on this exhortation, may peradventure be comforted, nothing fearing (but by the help and providence of God) any alteration, or change of that most wholesome and heavenly doctrine which is here amongst us, freely taught and plentifully preached; but shall be maintained and defended; which God grant it may be, as long as the Sun and Moon endureth. A Prayer for a man persecuted for his faith and profession of the Gospel of jesus Christ. eternal, merciful, powerful and everloving Lord God, in jesus Christ; the only keeper, Protector and maintainer, of thy children that suffer here in the world for the true profession of the Gospel of Christ: look down I humbly beseech thee, and behold what man doth unto me for thy name sake: for, thou hast assured those that sincerely profess that truth which thou hast taught in thy word, in their sharpest and severest persecutions, to be either preserved and defended from their tyranny, or to be so strengthened by thy grace, that they shall be able to bear what soever they shall be enforced to suffer. In hope and assurance of this thy mercy, I rejoice that thou accountest me worthy to be one, though the simplest of the witnesses of the truth of thy word, though I acknowledge myself to be weak, and by mine own strength, unable to bear what is laid upon me for thy sake. But as thou hast promised Lord, so let me feel the effectual working of thy holy Spirit, in giving me wisdom, to answer the adversary; patience and power, constantly to undergo, whatsoever thou shalt admit to be laid upon me; for, thou hast promised that no more shall be imposed upon me, but by the strength of the same Spirit, I shall be able to bear it even unto death, for thy Christ's sake. If therefore dear father, thou have so determined, that death shall be the end of my trials here; give me a willing mind to embrace it, and leave me not unto mine own power; for the flesh is weak, but thy Spirit shall overcome the weakness of my carnal parts: then shall my spirit and inward faith, with patience, pass over whatsoever torments of my outward body. Thy presence shall be so sweet, as shall swallow up the sense of my bodies sufferings; or so mitigate the same, as I shall endure it, with patience, in hope and assurance of that future glory, promised in Christ, prepared with thee in heaven. My flesh is dust, whereof all the limbs and lineaments of my body are made; and as they are dust, so I know in thine appointed time, they shall again return to dust, and that by the course of Nature: but if thou have decreed it untimely to perish by suffering for the profession of thy name; it shall be but for a season, and then be restored, and my soul (redeemed by his blood, for whose sake through thy grace I shall be ready to lay down my life) shall not perish, but pass even from the fire to felicity, from the Cross to a Crown, from sorrow to joy, from the hands of malicious mortal men, to the custody of loving and eternal Angels. O fortify and strengthen me, in the assurance of his merits, for whose sake I suffer here; which I confess, is nothing worthy of the glory prepared for them, that constantly suffer for the testimony of a conscience clear of vain glory in suffering: yet is this suffering glorious, to him whom thou makest truly godly; for I confess Lord, it is not the suffering, but the cause and manner of suffering, that make the man that suffers a true Martyr indeed. The cause, thou knowest O Lord, is for that I truly and faithfully profess thy name: grant that I may suffer what thou hast determined, in perfect patience and true humility; and that I faint not, at whatsoever punishment or affliction shall be presented to my weak heart, to terrify me from suffering; for, I know that thou art then nearest, when all worldly comfort seemeth farthest off. Let me not therefore, in thy cause be afraid of the faces of men, that set themselves against thee in me, for it is not me they persecute, but Christ my Saviour in me: for what advantage can they have, in taking from me (a worm) this my wretched life? which if they spare, it cannot long endure: and what is my death O Lord, unto thee, if they take it from me, but the weakest witness of thy truth? the defence whereof, alas, I cannot maintain of myself; and therefore according to thy promise teach me, even at the instant of my greatest accusation; that through my ignorance, in a zeal which I cannot maintain by thy word, I should give advantage to the adversaries. Lord, give me wisdom, strengthen and confirm my faith, maintain thine own cause in me and by me; touch my tongue with that celestial coal, from thine Altar; then shall I be able to give a good account to them that shall question me, for the hope I have in thee: hold me by thy right hand, that I start neither back, nor a side for fear. Thou art styled the Eternal, the Almighty; who hast said, thou wilt not give thy glory unto Images, nor thy praise unto any other for thine own sake; therefore for thine own sake, O Lord, look upon the afflictions, not which I suffer only; but what, and wheresoever thy poor children persecuted do suffer for thy sake; even by his means, that makes himself even drunk with the blood of thy Saints, and that thirsteth, even for the blood of Kings (thine anointed) that honour him not. Thou seest it O Lord, and feelest the miseries of thy poor children afflicted here for thy name's sake, by his merciless ministers. O repress the rage and fury of these merciless men, that falsely conceive of the saving blood of Christ, and yet are never satisfied, with shedding the blood of those, whom thou hast chosen to be witnesses of the truth of it; as thou hast reueiled it in thy word. Thou art the God of glory, glorify thy name, and make perfect thy praise, in strengthening thy weak children to witness thy truth with faithful boldness, even before and to the faces of thy greatest adversaries: make perfect thy power in our weakness; thy wisdom in our ignorance; and thy great glory in our dejected baseness: and give me wisdom and strength, to undergo with all spiritual patience, these and all other my troubles, and means if it please thee, to avoid the danger which seemeth near unto me; submiting myself willingly to undergo what thou hast determined for me. Lord evermore increase and confirm my faith in Christ my Redeemer. Comfort and encouragement, for such as are banished, or enforced to live out of their own native Country, either for fear of persecution for God's word, or the fear of enemies, that pursue them without just cause. IT is a heavy cross for a man to be banished the Country wherein he was borne; from his parents, friends and allies. But in such a case, The cause of banishment is to be considered. the cause is most especially to be considered, for which thou art abandoned, or dost abandon thyself. If thou be banished by authority, it is for that thou art an unprofitable member of the Commonwealth wherein thou hast been bred and brought up; and then is thy banishment just and fit: for, as one infected sheep couchant with the sound, may endanger many, it may be the whole flock; and to prevent it, a good Shepherd will cull it out from the rest, he will tar it, dress it, and use his best means to heal it; but if his art and industry cannot prevail, he either abandons it from the flock, or knocks it in the head. Even so, a politic State finding an infectious member in the Commonwealth, by whose wicked, lewd and ungodly example and enticements, other good subjects may be endangered to be seduced; An infectious member in a Commonwealth fit to be punished or banished. after admonition and threats of the Law (which not prevailing) it thinketh (and is) fit in policy, either to banish him (which is the least punishment) or to extend the severity of the Laws upon him. If therefore thine exile proceed of thine own ungodly merit, take it with patience, and think it a favour of the State, to hold it satisfied for thy transgression, when it might in severity, have taken thy life. It is also one thing to be banished from, and another thing for a man to fly his Country. Banishment presupposeth some great offence committed, Banishment presupposeth offence or danger. suspected, or conceived to be done by a man, against the Laws of the Kingdom, from whence he is abandonned, or against the Religion therein professed: And a man to fly his Country, argues either a guilty conscience for some offence done, for which he dares not stand to the rigour and trial of justice: a common refuge for malefactors, and often attempted also, by some that stand fearful of the fury and violence of some great and unresistable enemy. It is not always unlawful for a man to forsake his Country: It is not always unlawful for a man to fly his Country. as if he be persecuted for the true profession of the Gospel of Christ, in a man's own native Country, he may by Christ's own warrant, seek refuge in another: Mat. 10. 23. He that is persecuted in one City, let him fly to another. Paul and Barnabas, Act. 14. ●16. Christ's worthy Apostles, being oppressed by the malicious jews in Iconium, for the profession of the name of Christ, fled to Listra & Derbe, where they more freely preached the Gospel. Neither is it unlawful to fly the fury and rage of a malicious enemy: ●. King 17. 3 Eliah fled by God's command, from the fury and threats of Ahab that sought his life; Cap. 19 3. and after from jezebel: when Pharaoh sought to kill Moses, Exo. 2. 15. Moses fled to the land of Mydian. Gen. 27. 43. 44. jaacob was enforced to fly out of his native Country to Haran, for fear of his brother Esau. Beware that thou in flying mistake not the cause, Not to fly from the truth to false Religion. as to fly from the truth, and from the true worship of Christ, to falsehood and Idolatry: If for the profession of the truth thou be accused and restrained, before thou canst make lawful escape (though thou be assured to dye for Christ) use no sinister practice to avoid it as distrusting God, Mat. 26. 56. as the Disciples did, that fled from, & forsook Christ when he was taken: neither fly thou as an evil doer, as a Thief or a Murderer, Not to fly as an evil doer. or as guilty of any other grievous offence, for which thou darest not to abide the trial: though for a time thou mayst escape the sword of the Magistrate; but the guilt of thine offence will follow thee, into what remote Country soever thou goest; and wheresoever thou carriest the guilt of thy crying sin, there also follows the judgement of God; as it followed Kayne that slew his brother, who ran and ranged from place to place, but still the judgement of God, Gen. 4. 11 12. as a Bloodhound found him out: Thy best refuge, is to fly unto God, by repentance and prayer for mercy. Many evilly disposed persons, presuming to escape the Law by flying the Kingdom, have perpetrated most impious actions: murders, treasons, rebellious, theeveries and the like, Many commit grievous offences, in hope to fly before they be apprehended. and have escaped; but could never escape the judgement of God, which hath either enforced them to return, and then to receive their condign punishment; or have endured greatest miseries, disgraces and shame, where they have thought to be in most security and ease; for, howsoever runagate traitors, think that by committing some capital mischief against their Sovereign, or State wherein they live, to fulfil the desire of some foreign Potentate, in hope of promised reward and favour; or under pretence of being acceptably entertained into some supposed Catholic Society: What gain either of these? the first, condign suspicion of falsehood and treachery, against him who put him trust, to perform a mischief at home: for how can helesse think, but that he that hath sworn to be a faithful subject to his Sovereign, and will so capitally violate his fidelity, but he will be false to him? and so in steed of reward he receives most deserved disgrace: As touching the second sort, that under colour of Religion, abandon their Country, in hope of high advancement in foreign parts; are they not scorned of such as are their ancients abroad? and are they not enforced to adventure their lives, to seduce their own native countrymen from their allegiance; and as much as in them may lie, to betray their own Country to strangers? yet think them safe by flying away, where the judgement of God meets them in every Country. Whether shall I go from thy presence? Psal. 139. 9 10. saith David, whether shall I fly from thy Spirit? Take the sea for thy refuge as jonas did, thinking to fly from God, God finds a wicked man out go where he will. did he not find him out in the most secret corner of the ship? run from land to land, from one Nation to another people: God will find thee out among many millions. What then doth a foreign Country benefit a fugitive, when wheresoever he becomes, he carries a hell in his bosom, which will torment him in every place, in company and alone? the worm of his guilty conscience will torment him; God whom he so highly offended, will appear a fearful judge unto him: and where God in his anger pursues a wicked man, A foreign Country frees not a wickedman from the judgement of God. there is no place in the world that can secure him: one mischief or another, one horrible end or another will follow him at the heels, and at length seize upon him, without unfeigned repentance and faith in jesus Christ. As this is true, that capital malefactors, cannot hide themselves from God's judgements in any remote Region. So true it is, that such as are banished, or do voluntarily flee some inevitable danger of undeserved enemies, The children of God banished, find God's favour every where. as David did from Saul, if he depend upon God, shall find his favour, love, presence, and protection; even amongst Barbarians, Turks, and Scythians: for, he is universal in his power, universal in his providence, universal in his knowledge: He observeth and seeth his, whether so ever they be banished; and his mercies follow them, and compass them about. If they seek him, they shall find him: as David found him in the Deserts of Ziph, among the rocks of Engedie, & wheresoever he fled. There is no place where God is not present, in his mercy or justice; and whosoever seeketh him in faith and faithful prayer, findeth him every where: if they pray unto him, he heareth them. If then thou be unjustly banished, or lawfully escaped danger, by forsaking thine own Country, and art in any foreign and strange Region: Be mindful of the mercies of God towards thee; and acknowledge that it is he that hath delivered thee, and who will give thee means, to live among a strange people; Where GOD is with a man, there is his home. Then mayest thou think it thy home: for where a man is well, there is his Country. And, admit thou be enfotced to become a servant, or a slave in foreign parts for thy relief; yet, if thou truly fear, and sincerely serve God, thou art his free man. Therefore make thou this thy banishment (by thy patience) a token and mark of thine integrity. And, if thou remember any grievous sin, A man may repent his sins, and serve the Lord in any strange Country. that thou hast committed in thy native Country; thou mayest as well repent it in thy banishment, and more freely (if it may be so said) then in thine own Country: for, among strangers there is not such opportunity to sin, as among familiars: There is no time, nor place, wherein a righteous man can be barred, or prevented, of serving the Lord, as well in the Wilderness, as in a Chamber, as well in company, as alone; for, a faithful heart is never idle; it serves God as well in prison as in the Temple. Serve God therefore in fear; be faithful in him, and thou shalt be comforted as well in the place of thy banishment, as in thy Fathers, or dearest friends house: And if God see it expedient for thee, he will call thee home again, to the place from whence thou art abandoned, to glorify him. A Prayer for a man banished from his native Country, for some crime committed; or enforced to forsake it, either for fear of persecution, or of some mighty adversary that doth unjustly oppress him. O Lord God, powerful, and only omnipotent, allseeing, and universally wise; knowing all things, the beginnings, proceedings, and ends, of all men and their actions: Thy providence and protection, reacheth from the heavens to the earth, the Sea, and to the ends of the world: So that none can run, or be enforced to fly unto the place, where thou canst not find him out; in justice to punish him for his sins, or in mercy to comfort him for thine own names sake. Lord, I acknowledge, that I have grievously offended thee, by the manifold sins that I have done, not only against thine own prescript laws and commandments; but also against the Laws of my Sovereign: which hath incensed thy heavy displeasure against me; and in thy displeasure, Man is worthily moved to persecute me, enforcing me to abandon even mine own native Country, for fear of the punishment I have deserved. And now Lord, being come into this place of banishment, estranged from, and abandoned of all my friends, familiars, and acquaintance; conversing among unknown people, whose conditions, qualities, and professions, are, as yet hid from me: I do most humbly pray thee, to be favourable, and a Father unto me, in yielding me relief, even such as thy faithful servant jacob, in his flying from his brother Esau, desired, & bountifully received at thy hands food and raiment; and move the hearts of this people, among whom I am enforced to live, that I may find favour in their sight. Thou hast promised, never to fail, nor to forsake any that faithfully trust in thee: and that though father, and mother, and all friends forsake them, thou wilt be a father unto them, giving them their daily bread, which implieth all necessary blessings for soul and body: and that all things shall work together, for the good of those that love thee: As the selling of joseph; his Mistress false accusation; his imprisonment; all wrought for his advancement in a strange Land; yea, among a profane people: So may this my banishment, and living among a strange people, work (by thy blessing) to my comfort. Thou art universal in thy wisdom, unsearchable in thy providence, mighty in all thy works, and to whom all people, Nations and tongues are subject: work I pray thee, that I may either return to mine own native Country, in peace and safety, or that I may enjoy here, or wheresoever thou shalt be pleased to dispose of me, means to sustain me. Thou art every where, Lord, and raignest and rulest over all people; thou possessest and disposest all things for all men: The whole earth is thine; the whole mass of gold and silver is thine; the cattle upon all the mountains, and in all the valleys upon the earth are thine, and thine to give. Thou gavest Abraham and Lot, portions of lands, and Herds of cattle in abundance, in a land wherein they were strangers. Thou blessedst jacob constrained to flee, a poor man only with a Scrip and a Staff: and thou broughtest him again, to the place from whence he was constrained to flee, with mighty Droves. Lord, how mercifully didst thou work for joseph, abandoned from father; mother, and friends? sold as a Slave, falsely accused (guiltless) imprisoned, yet at last, made the chief (under a strange King) of a mighty people. When Eliah was enforced to flee from Ahab the King; such was thy fatherly care of him, that rather than he should want his necessary food, thou appointedst the very Ravens to bring him food, morning and evening. And commandedst a poor Widow to feed him in Sareptha: And because she was poor, thou through thy power and love, of thy servant, vouchsafedst to increase her little oil and meal, (near totally consumed) into so great a quantity, as she had not only sufficient, abundantly to relieve herself, and her family, in the extreme dearth and famine: But to pay her debts with the remainder. When David was enforced to flee, from the fearful fury & malice of Saul, thou didst not leave him destitute of necessaries, even in the very mountains and desert places. O my God, how can I, but assure myself of thy like power over me, thy love towards me, and thy providence for me, having received so many sweet testimonies of thy helping so many, whom in their banishments thou hast sustained, and relieved in former times? Thou art the same God, and of the same power and providence: therefore Lord forsake not me, in this place where I am a stranger, where I have no friend, no means of any constant assurance to be relieved. Lord let not my sins hinder the work of thy mercies towards me; but pardon all my sins, and blot out all mine offences, through the blood of my Saviour jesus Christ, whose merits extendeth to the salvation of all believers through the whole earth. O embrace me Lord with the arms of thy mercies, even here, where I am a stranger: keep me under the shadow of thy wings; teach me wisdom, that even here I may seek thee, and find thee; and may receive here such relief and comfort, as I, here give glory to thy holy name, for thine undeserved favour towards me, Amen. Lord increase my faith. Comfort and encouragement for Parents, that are crossed and grieved at the ungodliness and disobedience of their children: fit for all Parents to read. AMong the jews, It was once a note of disgrace for a woman to be barren, and now many grieve they have children. it was a reproach, and a kind of shame, for a woman to be barren: and now in this our age, many men and women that have begotten and borne children, become grieved and ashamed, that ever they begat, or bore them, by reason of their disobedience and vicious lives. Children are the gift of God, and a great blessing and comfort to godly Parents, if they be good and virtuous, if they fear God, and walk in his ways; and then can they not but obey their Parents. Pro. 10. 1. A wise and a godly son maketh a glad father: and 17. 25. but a foolish and wicked son, is a heaviness to his mother. When children prove wicked, disobedient, Rebellious children greatest grief. rebellious, and refractory, it is the greatest grief unto godly and religious Parents, that any earthly cross or affliction can yield: for as the comfort is great unto a man to beget sons and daughters, whom God hath chosen to increase the Kingdom of Christ: So contrarily, a greater grief there cannot be unto him, then to observe his children, inclined to be members of Satan or Antichrist: Especially when a godly Father hath endeavoured through a godly and religious care, to educate a son in the true fear and knowledge of God, & yet to see him to prove wicked and ungodly. But, thou that art thus afflicted through the wicked and irreligious course of a rebellious son, after all the good means thou hast used to reduce him to obedience, & the fear of God: Consider with patience, that although God have given thee power to be his Father, Though parents beget and bear children, they cannot make them good. in begetting him, and to his Mother to bear him: yet neither thou in begetting, nor she, though she nourished him in her womb, did give him either form or life: How much less canst thou or she form or frame his mind to virtue and godliness? thou mayest give good & wholesome counsel unto his ears; but thou canst not infuse grace and goodness into his heart: yet it is thy duty to do thy best endeavour, to give him good and godly counsel; with faithful prayer to God, that he will so water the seed, as it may bring forth good fruit: and more the most godly Parents cannot do. It is with Parents in their desires, to make their children fruitful in godliness, as it is with the husbandman that covets a fruitful harvest, who manures his ground, soils it, ploughs it, sows it, harrows it; and as near as he can, keeps and prevents the vermin, from devouring the seed sown; yet it is not his labour, Parents may do their best endeavour, but it is in GOD to make good children. skill and diligence, that can make it spring up: he cannot form the blade, nor infuse the grain into the ear: Nor so prevent the vermin, but that they will devour some of the seed: neither can the most godly Father by his best counsel, make good an ungodly Son: He may sow the good seed of the fear of God, upon the ground of his heart; he may harrow it with sharpest and severest threats, and may endeavour to prevent venomous vices, that offer to choke the good seed that he hath sown: But if his heart be stony, thorny, or near the high way of the common sins of this world; All his labour, care, and diligence will prove in vain; he must leave the infusion of grace into his heart unto God, and to work the practice of godliness in him, The duty of godly Parents to pray for their children. to whom a godly Father becomes a daily and faithful petitioner, that he will drive away Satan, and the swarm of his wicked instruments, from devouring the good seed, and from sowing the tares of sin, and the weeds of ungodliness in him. This corrupt world is so full, and fraught with wicked and lie centious youth, that as soon as a young man or Maid hath liberty, to enter into the company and society of wantoness, and ungodly youth, they become commonly so infected with their manners, The society of wicked youth, ●he means to make many corrupt. as they drink in all kinds of vices, as it were wine, making them many times so drunken with vanities, by examples and lewd enticements, as the best counsel of wisest Parents cannot make them, truly sober again. And to keep youth in, according to the discretion of prudent Parents, is thought by children, a mere slavery and bondage: so that Parents are many times (as it were) at their wits ends, how they might best manifest their affections towards them: for many of them have learned now to object against their Parents that sharply reprove them for their sins, Rebellious children can make arguments against good Parents out of Scripture. that they ought not too much provoke their children to discontents. And again, if they deny them means to gad abroad, and to spend with their companions what they list; that Parents are worse than Infidels, if they will not give maintenance unto their children. Thus the devil teacheth them Scripture, to defend and to maintain their sin. This is no feigned reproof of youth in this age: I have heard these their objections with mine ears, grievous to the heart of a godly Father, that seeth and observeth, that the more indulgent he is to an evil Son, the more licentious liberty he takes: and the more bountifully he shows himself unto him, the more he presumes, and the more he consumes. Yet must not godly Parents desist from, or give over the means to win and reclaim a refractory Son, Parents may not give over to counsel their children. according to the counsel of the Preacher: In the morning sow thy seed, and in the evening let not thine hand rest; for thou knowest not whether shall prosper, this, or that, or whether both shall be a like good. Parents must be alike instant and industrious at all times; in the morning, even in the infanc●e of their children, they must begin to sow good seed: and at noon, namely in their youth to continue it: and in the evening when they are come to the estate of men, they must not give over. It may be God hath appointed this or that time, or this or that counsel, to take effect. If nothing will prevail with him, leave him to the Law which God by Moses hath ordained, for a rebellious Son: namely, Deut. 21. 18 If any man hath a son that is stubborn and disobedient, The ancient punishment of an ungodly son. which will not hearken to the voice of his Father, and to the voice of his Mother, and they have chastened him, and he will not obey them; Then shall his Father and his Mother take him, and bring him to the Elders of the City, and shall say unto them This our Son is stubborn and disobedient, and will not obey our admonition: then the men of the City shall stone him with stones unto death. If this necessary Law were executed at this day, youth would be more tractable and obedient to their Parents. Many children for want of public punishment grow rebellious. And now, for want of some competent punishment, to be inflicted upon them, they have no fear (many of them) neither of Parents, of God, or man. And Parents (for the most part) are so doting over their children, that they will neither themselves punish them, nor willingly suffer the Magistrate, until they directly fall under the sword of justice; and then there is howling, Late lamentation of some parents. weeping, sorrow, and heaviness, with wishes, Would God he had never been borne. The lenity of Parents, and liberty of Children, breed many inconueniencies in a good and well governed Commonwealth. Nay, the liberty of youth of all sorts, being well considered, cannot but be found a mischief where it is (as now in this Kingdom) permitted; Evil youth a mischief to the common wealth. he that hath but the meanest understanding, and is conversant among the multitude, cannot but see it, and observe it. Who seeth not, that youth as soon as they are able to sin, conjoin themselves with such as are more expert in sinning? And learn of them, all manner of ungodliness, pride, drunkenness, whoredom, gaming, swearing, blaspheming; And yet many silly Parents, wink so long at their impieties that at length they see many times the glory of their children to come to shame. And some good Parents would reform it in time, and cannot. Foolish mothers most guilty of making ill children. And many foolish Mothers are most guilty of their children's to much liberty, and sin; who, because they have borne them of their bodies (it may be have given them suck of their breasts) they are so tender over them, as they must want nothing that the fond Mother can shift for: As her breasts were open for them when they were in their swaddling clothes; now their purses must be open, to put them into every new fashion. The Son he must meet such, and such his companions at such a gaming, or such a Tavern, or such a show: and it were a shame for him, and discredit to his Parents, that he should go without money in his purse, to spend as others do. And poor silly Parents, especially the sottish Mother, will make means to supply his wantonness, till at length the young novice (turned Gentleman) proceeds swaggerer; thence raised to a degree higher: takes the title Roarer, then turns he off all fear of Father, Mother, and all authority. The poor Parents sitting sometimes sighing, for the intolerable expense of their prodigal son; then again they smile, to think, and to hear their flattering neighbours, to give such high commendation of their son, a proper, comely, and well clad Gentleman, and like to come to great preferment. This is the beginning of an ungodly, All pareuts not to be condemned though many are. disobedient and stubborn son; and yet all parents that have a son of vile, vicious and dissolute qualities, are not guilty of their son's disobedience; as the father of the prodigal son was, who to fulfil the wanton desire of his son, gave him a portion, without respect of the bestowing of it well or ill: how he spent it, appears; viciously and ungodly, whereof partly the father was guilty. As at this day, fathers and mothers are, that feed their children with portions, wherewith they purchase often times shame and confusion unto themselves, and grief and sorrow unto their parents. Thou complainest of an unthrifty, stubborn and disobedient son; consider how thou hast bred him and brought him up: if thou have done thy duty towards him, in training him as much as in thee say, in the knowledge and fear of God, and he hath cast thy counsel behind his back, and kicked against thy godly instructions, thou art clear, and his wickedness and destruction shall fall upon himself. But, if thou have been too indulgent and too favourable, A fearful example of a father too indulgent, and children stubborn. in restraining him from his wicked ways, remember what befell unto Elie the Priest, and to his two wicked sons Hophnie and Phineas, whom God destroyed in one day; and Elie their father hearing of their untimely death, fell backward from his feat and broke his neck: a fearful example for a father, that only used no other means of raistraining his sons, but only the tender words; 1. Sam. 2. 24 Do no more so my sons, do no more so. A wicked son of a good father, A wicked son comes commonly to a shameful and fearful end. may live long in his wicked course of life, but commonly he untimely perisheth and cometh to a fearful end, as too many examples are manifested before our eyes. But lest a good man serving and fearing God truly, having a wicked and untamable son, to whom he hath done all the godly duties of a father, in bringing his son to goodness, and to a godly course of life, and cannot; should be too much discouraged and cast down through sorrow and grief, that he should be the father of such a son: let him but consider, that his son, though wicked, is the creature of God, What godly parents should do, when they have done their best duties to make their children good and cannot. known unto him before he was form in the womb; his beginning, course of life, and end determined by God, and the means: and therefore when such a father hath done his uttermost godly endeavour, to make his son good by counsel, and finds contrary effects of his hope; let him only pray for him: The best and last duty, that a loving and well-wishing father can show for the good of his best beloved son. If this work not the reformation of his wicked child, he may cast off all sorrow and grief for that he cannot reclaim him▪ and before the world he may justly disclaim him. They therefore, A good father not to be taxed for an ungodly son. that will tax and condemn such a father, for having such an ungodly person to his son, are uncharitable, as long as the wickedness of his son, proceeds not of any neglect or known error of the father. Do we not understand, that most godly parents having two or more sons, of equal education and equally instructed, that the one proves tractable, virtuous, religious, fearing God, and another clean contrary? Had not Izaak by his wife Rebecha, Good fathers may have wicked children. two sons (borne twins) Esau and jaakob, the one wicked, the other the Elect of God? shall we think that Kayne (that Reprobate) was not as well instructed in the fear of God by Adam his father, Gen. 4. 3. as Abel was? yet the one a murderer, and the other a godly, religious and mild man. Shall we think that David instructed not his son Absalon in the fear of God, 2. Sam. 15. though he became a rebel against his own father? And what shall we think of Ishmael the son of Abraham, Gen. 16. 12. the father of the faithful? was it for want of divine instruction, that he became a fierce and cruel man, whose hand was against every man, and every man's hand against him? Will any man be so injurious or so uncharitable, to judge or condemn these godly parents for the wickedness of their children? doth it not hereby appear, that good men, notwithstanding all their care & diligence to make them good, Wicked men have not always ungodly children. may have wicked children? neither doth it follow, that wicked men have always ungodly children: It is God, who as he forms the bodies of good and bad in the womb, so he frames the minds of such as he intendeth to make the vessels of salvation, and giveth them the means to become wise in him, religious and faithful in him; yet yieldeth he the liberty of his word equally alike to both: but they have not both equal grace to embrace and to practise it alike. Idolatrous Ahaz had religious Hezekiah: 2. King 16. ● 3. 23. good Hezekiah had wicked Manasses; 2. King. 20. 21. & 21. 18. & 22. & 23. wicked Amon had godly josiah; josiah idolatrous jehoahaz. Infinite are the examples in all ages, Godly parents may have wicked, and wicked parents good children. showing that good men have had wicked children, and wicked father's good sons; that no man should presume upon the towardness, or despair of the ungodly beginning of his children; but to commend both, to the goodness and providence of God in faithful prayer; using the means, leaving the wicked to God, in prayer for their reformation, and the godly to him, for continuance and perseverance unto the end: in whose secret counsel it is determined what shall be the end of them, that fear not God, nor reverence man. A Prayer to be used of godly parents, for the reformation of ungodly and disobedient children, and for patience; not overmuch to afflict themselves for the stubborness and disobedience of a wicked son. O Gracious, merciful, powerful, & evermore loving Lord God, the Creator of all mankind; to whom thou givest, and into whom thou infusest diverse and several portions of understanding, wit, wisdom and grace; and none by nature can attain unto the least measure of these blessings but by thee: Fathers thou hast ordained to beget, and Mothers to conceive and bear fruit, to the increase and multiplication of humane kind; but it is not left unto the power of parents, to propagate grace in their seed. Seeing then good Father, that thou hast given us power to propagate their earthly and carnal parts, (yet all form by thee in the womb) and hast reserved unto thyself, the disposition of their minds and affections: So I humbly pray and beseech thee, to dispose the inclination of them whom thou hast given me power to beget; & beget in them good and godly desires; reform the ungodly life and conversation of that disobedient and vagodly son of mine, whose behaviour is much grievous unto me; and I do confess, that mine own sins have provoked thee to anger against me, and thy displeasure appeareth, in that he whom I received, in hope to be a comfort unto me, and the staff of mine old age, is become, not only disobedient unto me, but as it were, rebellious against thee and thy counsel. Thou art a God righteous & absolutely holy, hating iniquity; & it cannot be hid from thee, how I have neglected the training him up in thy fear: Yet thou also knowest O Lord, that I have laboured and endeavoured by my best counsel, to win him to the fear and service of thee; if it have been in vain, thou hast wisdom and power to supply in him, what is defective in me to give him. I have endeavoured to make him to know thee and to walk in thy ways; but he hath contemned mine instructions, and cast my counsel behind his back: he will not understand, that thou art a God of power to punish him, or a God of mercy to comfort him, if he return from his sins, to the obedience of thee. Lord, it is only in thee to reclaim him as thou didst the prodigal son, whom thou vouchsafedst to receive unto mercy, after his long going astray; whereby it appeareth, that no man erreth so far, but thou canst recall him; O recall this mine erroneous son, reduce him into the fear of thy great name, and make him one of the sheepfold of thy Saints. He is the work of thine own hands O Lord, though I wretched man begat him in corruption, his mother conceived him in sin, and bore him in misery; yet are these no hindrance to the work of thy grace in him: For what is, or hath been the man, that hath not had the like corrupt beginning? thine own begotten Son excepted. Enoch that walked uprightly before thee, Abraham the father of the faithful, Eliah and john Baptist, and all thine Elect vessels came by nature of the same corrupt seed, as hath this (though) my ungodly son. Thou wert pleased to sanctify these forefathers of ours, whom if thou hadst left unto themselves, they had been as this my son, ready to lift up their heels against their parents and thee. Lord, give thou grace, wisdom, faith and obedience, unto this my son: these are thine, and only thine to give. ay, indeed have been, as the hand to give him (from thee) food for his body, whereby, by thy blessing he hath been corporally sustained and grown strong in the flesh, though weak in spiritual graces, which are not in me to instill into him, no● bestow upon him. He is indeed of the polluted seed of offending Adam: yet mayst thou be pleased, and I humbly pray thee to accept him into thy favour; instruct him in thy fear, endue him with heavenly knowledge, and a perfect faith in thee; and guide him by thy grace, in a godly, religious and sincere conversation; that he may cease to do evil, and cleave unto that which is good; then shall he serve thee, and I shall praise thee for his reformation and salvation. Let neither his sins nor mine O Lord, any more provoke thee to anger, lest thy severe judgements should fall upon him, and shame and grief upon us his parents: but his repentance shall be our comfort, and we shall rejoice in his conversion, and not only we his parents, but all the godly shall rejoice at his return into the spiritual Society of thy Saints. Grant it gracious Lord God, for thy Christ's sake, whose righteousness, accept as his righteousness, and thy son's merits for mine and my sons many sins. Amen. Lord increase in him the holy fear of thy great name, faith and obedience unto thee, and give me grace with patience and prayer, to wait his holy reformation. A persuasion to patience, in the crosses that often fall between man and wife, fit to be considered of married folks for their mutual comfort; with counsel to such as intend to marry. THere is no man or woman fit for marriage estate, They that marry aught to know why marriage was instituted. that is ignorant, and consider not of the causes for which that holy estate was instituted of God: But now in this latter age, many rashly enter into it, neither knowing the causes rightly, nor use it reverently, which is the occasion of many breaches, between man and wife. In former times men and women were only married; Where formerly men and women were only married, now boys and girls. but now boys & girls, that only feel by nature's instinct, that marriage is a pleasant life, and are only led by that law of lust, to run and rush headlong into that sacred estate, without fear or wit; like a bard horse into a battle: not foreseeing nor considering the dangers and troubles they run into; which holy estate ought not to be undertaken, but with highest reverence unto, and in the fear of God the author of it. Many only consider, that God created man male and female, the man for the woman, the woman for the man; and consider not the sacred use, Carnal respects in marriage commonly lead men and women to marry. nor the institution of marriage: they look not into the beginning how God created man, and the woman of the man, to the end they two should by this conjunction become one, and of one heart and one mind in two bodies: they can peradventure say, that indeed, the woman was made of the rib of the man; but that, that bone became flesh of his flesh, and by that means they two became one, they cannot conceive; and yet will adventure, without either examination or consideration of the danger to take a wife, and the woman a husband; their least duties to God, not learned of them at all nor considered. Hasty marriages, Hasty marriages bring hasty repentance. bring commonly as hasty repentance: not that praise worthy repentance for sin, but for the sorrow their unadvised marriage hath brought them unto; rashly undertaken without ask counsel of God, whence do spring all the troubles, jars, brawls and discontents between the man and the wife, thus unadvisedly coupled together. But man and wife conjoined together in the Lord, The true course how man and wife should conjoin themselves in holy marriage. namely where they only aim to live together in his holy fear, and humbleness of heart in a lively faith, crave his holy favour and fatherly direction, to guide and govern them; and after due reverence unto the Lord, they yield mutual and godly love one to another, with due obedience to God; and after, one to the other, labouring to keep peace, unity, and concord between themselves, in aiding, helping, cherishing & sustaining each other, in poverty as in riches, in sickness as in health, and be of like godly affection one towards another, with daily mutual prayers to God, that he will give a blessing unto them: they may assure themselves to live in plenty and peace; and whatsoever crosses, troubles or afflictions befall them, they encourage one the other in the fear of God, to bear them together with equal patience; and whatsoever blessing they receive at the hands of God, they together give thanks for the same. These married folks think it not sufficient (as many do) to join hand in hand, Not joining of hands but hearts in the fear of God. a token of their entire affections one to the other; but heart with heart in the fear of God, never to be disjoined, until death divide them. But how can hearts be truly joined together, that are of contrary dispositions, as many prove to be, that make show of a godly love's beginning? can bitter and sweet? can love and hatred? can joy and grief dwell together? and how can hearts contrarily affected comfort one the other in the Lord? can a truly loving wife rejoice to see her husband grieve? Hearts contrarily affected can never be joined together in the Lord. or can a religiously kind husband sing seeing his wife lament? will they not rather inquire the cause of each others sadness, and seek the means to remove it? their joy & sorrow should be one, as they are one, they should bear equally one another's burden, and never to be bitter one towards the other. It is against the nature of man to hurt wittingly or wilfully his own flesh, but rather to use all means to perserue it: and therefore as man and wife by this sacred conjunction, are of twain, made as it were one entire body, though disiunct in person; how can the one seek to hurt the other, but they must both feel the smart? Discord and dislike between man and wife, Discord between man and wife a great cross. is a cross of all crosses, a grief of all griefs, and a misery above all miseries unto either party fearing God: for, as peace and concord between them, buildeth and establisheth the house, so quarrels and brawls turn it upside down. Peace and love 'twixt man and wife, makes bitter waters sweet; but hatred and jars bring best things out of taste. The good agreement between man and wife, Eccl. 25. 1. is one of the three things commended by God and man, and the contrary condemned of both. If the love and unity of brethren be so sweet and pleasant a thing, The love of man and wife a most precious ointment. as that David compares it to the most precious ointment; what may be thought of the mutual love and godly agreement between a man and his wife, when as either of them is to forsake father and mother, brother and sister, and all friends to betake them each to other? A miserable thing it is, and (above all other former times in this our age) to be lamented; to see and observe, and many times to feel the discords and quarrels, that arise between the husband and the wife, the one snarling at the other, as dogs about a bone: Tri●●ing things and matters of 〈◊〉 ●●●ment, often times 〈…〉 against other, Small matters in these days breeds quarrels between man and wife. in words unseemly, to upbraid, and very uncivilly to check and tax each other, to the great offence to God, the Author of that holy conjunction, to the great disturbance of the whole family, and to the evil example of others. Who is it that hath not heard (or been personally acquainted with) the complaints of diverse married folks of both sexes? Many are the complaints between man and wife. The man exclaiming against the woman, the woman against the man; As if they were not only, not of two, made one flesh by that sacred and mystical union: but that they were of two contrary kinds; the man a Tiger, the woman a she Bear. There is no discord▪ to that between man and wife; nor harder to be appeased, where in deed there should be no love, to the love between man and wife, nor harder to be broken. But no marvel, though it thus fall out now in this last age; When there was but one couple in the world, one accused the other, much more now. for when there were but two; one man, and one woman in the earth, did not one accuse the other before God? Gen. 3. And shall we think, that he that seduced them, will be less diligent to make dissension, between man and wife now? He tells the man: Thy wife is of a stout stomach she hath a tart and cursed tongue: And suggests unto the woman; Thy husband is a froward man. How canst thou brook him? Thus labours he to set enmity between man and wife, as God set enmity between man and him in the beginning. And such is humane frailty, as it is easily moved to things evil, as to strife and debates, without much setting on, but hardly to peace and concord, by best counsel. The stronger should bear with the weaker, and the weaker should subject herself to him she ought to obey: but we see many times, and among many married couples, that this superiority and inferiority is become preposterous; A preposterous government where the foot guides the head. the foot would either guide or control the head, and the head must give way to the heel, or else the head shall have little rest. Need we seek Palestine, for proud jesabels'; for enticing Dalilahs'; for mocking Michols; Scolding Zipporahs'; lustful Rahels'? or Egypt for wanton wives like Potiphars'? They are pitifully and plentifully found ne'er home. The woman in deed is said to be first in the transgression; and the Scriptures in many places, The Scripture condemns the woman to be more apt to give offence then the man. testify that the woman is most proan● to give cause of offence; yet not to be taken so generally, as if there were no women, as worthy commendation as worthiest men: Neither are we so to justify men in general, as if there were none, to be in this point condemned as well as the women: for either may give equal cause of offence to other; And the woman to complain as well of the man, The man not excused. as the man of the woman: but the woman the weaker. Have not many good women foolish and sottish Nabals, brainsick Lamechs', some lascivious Rubins, others furious and contentious Ism●els, hating and quarrelling with every man, and every man hating and disdaining them? Some poor women have drunkards, some spendthrift-Gamesters, Wife's often cumbered with idle and unthrifty husbands. some following Harlots, and the like: this must needs enforce the weak woman to speak: yet, be her reproof never so fair and gentle, doth it not oftentimes beget in such ungodly husbands, cursing, swearing, railing, reviling, and sometimes blows? Some women also are so self conceited of their own wit or worthiness, as do the husband what he can, he cannot be free from brawls, Contentious women drives their husbands often out of the house. that many times drives him out of his own house. Her contentious words, are like the continual dropping of a rotten house, wherein a man can never lie dry. It is better to dwell in a little corner of the house in peace, Pro. 27. 15. then in a Palace with such a contentious woman. Cap. 21. 9 Now than thou man, that thus complainest of the evil of thy wife, and thou woman that thus exclaymest upon the distasteful course of thy husband. Take either of you a strict view, and seriously▪ examine your own several▪ ways, Man and wife ought mutually to examine themselves before they reprove each other. and be not partial. Be not so quick sighted, to pry into the faults of thy wife, and to rest blind in observing thine, own. And thou wife, be not so clamorous against thy husband's imperfections; and yet to flatter thyself as if thou needest not to reform thine own errors: and then, as the accusers of the woman taken in Adultery, and brought to Christ, were willed, if they were guiltless, to cast stones at her; and being all in their own consciences faulty, in as great sins; they became silent, and secretly departed. So, no doubt, if thou man be innocent, thou mayest justly complain against thy wife. And thou woman, if thou be faultless, thou mayest lawfully ●axe thy husband: but, if it appear to either of your consciences, that you are both faulty; be both silent, and pass by one another's infirmities, and be at peace. But here is the mischief: the wife justifies herself; she hath done what she can to please her husband: but he is still so froward, so testy; and so choleric, as she were better to be out of her life, Man and wife must be equally content with their lot. then to live with him. Thou woman, thou tookest him, to love him, and to dwell with him, were he better or worse. And thou must now take thy lot (being hard) as well with patience, as thou couldst embrace it (if it were most pleasing) with delight. And thou man, that thinkest thou hast the frowardest wife of any man in the world; remember she was of thine own choice; Thou tookest her for good, if she be become worse than she was, thou hast been an unprofitable guide unto her: thou hast been either too obsequious unto her, in giving her too much her will, or too bitter unto her, procuring her hatred. The humours of many men in the beginning, are, to be so fond, as their dalliance cannot be sufficient in private, but they must discover it in public; a seeming pleasant beginning, Many seem fond in the beginning, that quickly grow cold. yet often presageth a sorrowful ending. No violent thing continues long: and therefore, although love be the most commendable among all other graces, yet if this kind of love be too servant, it lasteth not long; it is but as a morning dew; as was the love of Amnon towards Thamar: 2. Sam. 13. But where true love is in deed, it springs from an higher fountain, which never dries up. That love between man and wife, 1. Pet. 4. 8. that begins, continueth, and ends in the fear of God, covers the faults that each may commit against other, and keeps all jars, quarrels, and controversies, out of the house. But, a grief of griefs it is to see, many, and many times men and women to come together, in such seeming sweet embracements, as if they were above measure affected one towards the other. And yet stay but a little while, and you see a cloud of controversies fall between them; and then their love turns to hatred, their former mutual kindness, to crosses and curses. And whence ariseth this sudden distraction, Unequal matches seldom prosper long. but originally from Satan, who moveth, and maketh marriages, as far as in him lieth, between unequals, which may import many inconvenient matches, not made in the fear and reverence of God? great inequality of years, and much difference in estates, cause often disparagements. Houses and riches are the inheritance of Fathers: Pro. 18. 22. 19 14. but a prudent and virtuous wife, Men and women ought to pray to God to direct them, before they conclude marriage. is the gift of God; And, he that findeth such a one, receives a favour from the Lord. But how can any man think that God will bestow such a favour upon him without ask? Abraham's servant that was but put in trust to get a wife for Isaac his Master's son; went not rashly, and as the proverb is, hand over head in this weighty business, as to take the first that came to hand, Gen. 24. 12. as many do, that conclude the match at the first sight: But he prayed unto the Lord, to send him good speed in the choice; and waited the Lords providence; and besought him to show him certain probable tokens, that the maid Rebecka, was she whom God had appointed for Isaac. That business which is begun with faithful Prayer to God, seldom or never succeedeth ill. And above all other earthly occasions, The choice of a wife or husband, is a matter of great moment, lightly regarded. there is none of higher importance, than the choice of a wife, or a husband, either of them being an assured cross, or a comfort, as long as both of them do live: And for want of this heavenly beginning (faithful Prayer to God) it many times comes to a hellish ending; which may be a motive to stir up men and women, intending to entertain this holy estate, to crave direction, and wisdom from God, both for their choice, and peace in that estate. And because many already coupled together, seem discontent, and afflicted in mind, at their mutual crosses, now past revocation; They must be content to make a virtue of necessity: namely, to undergo the burden, that the one unkindly lays upon another, and to pray either that God will ease it, or give them patience to bear it. A Prayer fit to be said by man and wife together, or by either of them, at any time in private. O Lord our GOD, most merciful and loving Father in jesus Christ: vouchsafe, as it hath pleased thee of thy great mercy, to conjoin us man and wife together, according to thy holy institution in the beginning; So let our hearts be truly conjoined unto thee, in a lively faith and true obedience: And so frame our affections one towards another, as there appear no cause of breach, of our sincere mutual duties to the offence of thee. But by thy blessing we may (as long as we live) endeavour to preserve and maintain peace and unity between ourselves, being a thing pleasing unto thee. Endue us both Lord with thy grace & heavenly spirit, that as thou hast by thy holy ordinance, of ●wayne, now made us one: so our hearts, affections, and inclinations, may be ever one, not according to our natural dispositions, but answerable to thy blessed commandments, that we give no cause of offence each to other: and that we may ever endeavour to continue perfect, and mutable in our mutual love, which we by nature cannot do: for we are corrupt, and sinful of ourselves, and always most enclinable to forbidden things. We have also, O Lord thou knowest, a subtle and malicious adversary, who striveth to cross in us all good desires, and to pervert our best duties; to raise discords, debates, quarrels, and as much as in him is, to break the band of fidelity, which we made each to other before thee. He began thou knowest O Lord, with the first couple Adam and Hevah. It was he that seduced the woman, and she by his means betrayed the man; and so subverted their blessed estate of innocence, and made them subject to all kinds of miseries, and their posterities: whereof we thy poor servants are feeble, and sinful members. And as he began in malice and subtlety, to betray our first Parents; So is he always busy, to sow the seeds of debate and strife between us. But Lord, prevent, him, and assize us by thy power, that we may have power to resist him, and all his suggestions and tentations. Then, as thou (Lord) hast joined us together; nothing shall separate our mutual loves, but Death. And forasmuch (Lord) as this estate (though in itself honourable) may bring upon us many troubles, crosses, and afflictions incident to marriage estate in the world: yet by thy fatherly blessing, we shall be able to undergo them with patience, or to avoid them with thankfulness. It is not in us, in our wisdoms, strength, or policies, to prevent or avoid the infinite troubles and vexations, which this estate bringeth with it: Therefore we humbly pray thee, O Lord, to endue us with wisdom from above; that whatsoever thou have determined, shall befall us; be it poverty or plenty, sickness or health, weal or woe, we may embrace the one with patience, the other with thanks; And in both, support us in thy love; guide us by thy grace, protect us by thy power, and provide for us in thy providence. If poverty or want assail us, supply our necessities; if riches increase, make us thankful, and alienate our hearts, from too much love of them; If sickness or any corporal infirmity cease us, be thou our Physician to cure us; If health continue, leave us not in security, but give us watchful hearts, to wait the time of thy visitation; If the fruits of our bodies increase, increase to us the means to sustain them, both with corporal & spiritual necessaries. And prepare us for the day of our departure out of this mortal life; and in the mean time so season us in all heavenly and divine knowledge, with true faith and perfect obedience unto thee, as that day may be unto us, the first day of our everlasting Sabaoth. Be thou also we humbly beseech thee, O Lord, a continual guide unto us in our calling: Bless unto us, and under our hands whatsoever we endeavour to perform, in thy fear, and let thy blessing be upon all that appertaineth unto us. If enemies seek to molest us, to trouble us, or to hurt us, prevent them of their evil devices; and grant that we give no cause of offence to any, nor be stirred up to revenge upon every light occasion; but upon all occasions to leave the revenge to thee; And that we may seek to maintain peace with all men; to love our neighbours, to comfort the comfortless, and (as far as thou shalt be pleased to enable us) to h●lpe, succour, and relieve the poor and needy; and to do unto other men, as we desire other men to do unto us: To guide and govern our family in thy fear; to frequent the places where thy holy word is preached, seeking the Kingdom of jesus Christ; and to do all other holy duties, according to thy will, unto our life's end, Amen. O Lord increase our faith, and our mutual love one towards another. How the Husband ought to behave himself towards his discontented Wife. IT is before showed: and there is none that is, or aught to be (of either sex) ignorant, that the man and the wife are of two distinct persons, made one entire mystical body: The man is the woman's head, and the woman a principal member of that head. The man the head of the woman, and the woman a principal member of that head, whom she ought to obey. In the head, is, or aught to be reason, wisdom, judgement, and all other gifts, whereby it may rightly guide, and direct the inferior members, and the whole body. Therefore thou man that hast taken a wife, and made her a member of thine own body, thou art bound to love her with a perfect love, according to the counsel of the counsel of the Apostle, who spoke by the spirit of God. Ephe. 5. 33. Tche love of a man towards the wife, consisteth in comforting her. Let every man love his wife as himself. And this love consisteth in cherishing her, in giving her competent maintenance in defending her from danger, as thou thyself desirest to cherish, maintain, and defend thine own person. Thou must dwell with her, thou must do unto her all such duties, as that holy estate whereunto you have been both called, and as the faith plighted each to other requireth. And thou husband, think not that because she is the weaker, and made subject unto thee, 1. Pet. 3. 7. that thou therefore shouldest neglect her, or tyrannize over her; but to be so much the more tender over her, by how much she is weaker. Thou must love her, as Christ loveth the Church (whereof thou art a member) and gave his life for it. And think not, A man ought not to leave his wife, because of her in●rmities. that because thy wife hath some infirmities, that therefore it is lawful for thee, to loathe her, or leave her; for, if Christ should so deal with his Church, or with thee, a member of it, as to cast it, or thee off, for the blemishes of it, who could be loved of him? Let not therefore every fault that she commits in her weakness, cause thee to be bitter unto her, in words, gesture, or deeds; Bitterness may move the meekest woman. for by this means, thou mayest cause the meekest woman to become like one of the furies: But dwell with her, as a man of knowledge, in passing by her infirmity; for, if thou love her, thou wilt not observe (at least reprove) all that she doth, through weakness, against thy liking. If her faults be wilful, and in thine opinion gross and intolerable, such as by nature thou seemest not to be able to bear; Show not in thy hastiness a more gross infirmity, in being too furious: How the Husband ought to behave himself towards his Wife. but reprove her with meekness; admonish her gently; Let thy corrections be comfortable counsel; strike her not, for it is the greatest reproach in the world, for a man to beat his wife: And it is the way in deed (though she loved thee before) to cause her to hate thee. And what gainest thou by thy severity, but a heap of coals upon thine own head? If thou canst reclaim her by counsel, A man's greatest commendation, is, to win his wife with meekness. thou showest great wisdom: If thou canst bear with her faults, so they be not capital against God, thou shalt be commended of all good men for thy patience. If neither reproof, nor counsel, nor connivency, will bring her to obey thee, yet art thou not to leave her: But consider seriously with thyself, whether the cause, or some great part of it be not in thee, whereby she is moved to speak, or do that, whereat thou takest offence. Art thou not a Gamester? A husband must thus examine himself. art thou not Prodigal of thy purse? art thou not idle in thy calling? art thou not often in Taverns, Alehouses, in lewd and suspicious companies, consuming that upon strangers, which should maintain thine estate and family, when peradventure thy wife and children languish in penury at home? hast thou not, or dost thou not purpose to make away some things that thy wife brought thee (goods or lands) against her will? If any of these occasions move her, Men most faulty are aptest to abuse their wives. thou hast reason to bear with her, and more reason to reform thyself: for, commonly men thus given over to these ungodly courses, are most apt to abuse their wives: if thou be innocent & free from these, and thy wife through her uncivil and immodest carriage towards thee do abuse thee, and neither counsel nor kindness, gentle entreaty, nor severest threats will calm her, thou must sit down by it in silence, and say, It is my cross and I will bear it. The best course thou canst take to remove this inconvenience, is for thee to give good example, How a husband should behave himself, that hath an unkind wife. to live virtuously, to serve God, and to pray with her, and for her, to repent thee of thy sins unfeignedly, and suffer these domestical and household crosses patiently. Be not wilful nor too wise in thine own conceit, as to think thou canst tame thy wife more by tyranny then tractability; & search, and peradventure thou shalt find thine own faults as great or greater than hers: If thou could as well see thine own as thou observest hers, thou wouldst acknowledge thine own sins hath caused her to become a trouble unto thee: reform therefore what is amiss in thee, and thou shalt find a comfortable issue of thy good endeavours and prayer. A Prayer to be said often of a man, who hath a wife of refractory conditions. O Gracious Lord God, merciful and everloving Father in jesus Christ, who hast the disposing of all hearts, the working and settling of all good affections in man and wife, the one towards the other! Thou art the Father of all that love thee; the keeper and helper of all that come unto thee in a lively faith, who receive comfort of thee in whatsoever trouble or affliction. I humble myself before thee, and pray thee in the name of jesus Christ, to pardon and to forgive me my sins, the ground of all my troubles, the greatest whereof O Lord, I find to be the unquietness of my wife and her infirmities: thou gavest her me, and I took her for a helper; but thou seest she showeth herself rather a cross then a comfort unto me, to the grief of my heart; and the more, by reason we offend thee by our contentions. Lord, consider her weakness and her infirmities, and give her wisdom and grace to reform them. The corruption of nature O Lord, is strong in us both: in her to commit things grievous unto me; in me too great and unadvised reproof of her: Lord, vouchsafe unto us both thy holy Spirit; work in us conformity and obedience to thy will, & patience to bear one the others weakness. I cannot Lord, excuse or clear myself of deserving thy just displeasure towards me, by reason of mine own sins; but must and do confess myself worthily crossed by her, that should have been my comfort: for how can I expect obedience of her that is by nature weak; when I myself that should show more strength, obey not thee? O Lord, reform in me whatsoever thou seest imperfect; then mayst thou in mercy be pleased to reform her. We came not together Lord, without thy providence! we were conjoined by thee, and by thee commanded to love and to cherish one the other; wherein as we have both come short of our duties through our frailties; so we both feel the bitterness of the breach of our duties each to other which thou hast commanded: O take from me Lord, whatsoever just cause she may object against me, in defence of her pretended discontentments; and season her heart O Lord, with meekness, humbleness, patience, peace and love. Let neither of our natural infirmities O Lord, nor Satan's practice and malice, move or make any more contentions, quarrels or debates betwixt us: but as thou hast made us by thine holy ordinance one, so let our loves, minds and affections be one; that we may henceforth live lovingly, peaceably and religiously, in thy faith, fear and obedience; and truly serving of thee, as long as we both shall live. Amen. Lord, increase my faith, and send us quietness, peace and love for ever more. How the wife ought to behave herself towards her husband, though he be faulty and hard to be pleased. THe complaints of husbands of their discontents, Wife's complaints are more common than husbands. proceeding from the supposed evil of their wives, are not seen so common, as are the clamours of wives against their unthrifty and unkind husbands: yet it may be, if they were equally balanced, there would be no great difference in the weight; but that, commonly husbands have more privileges over their wives, being become wise in thee, and righteous before thee; not trusting in a seeming and outward and verbal holiness; but never to rest satisfied, until I find the effectual working thereof in my soul through thy holy Spirit; and an assurance through faith, that my sins and my former neglect, through the merits and mediation of my Saviour Christ, according to thy promises in him, be freely pardoned and forgiven me. Thou hast taught me O Lord, to pray, that I may do thy will here in earth, as thy will is done in heaven; and yet such is the corruption of my will, that it seemeth to strive to prefer itself before thy will; & by this untamed and perverse will of mine, I have done all that I have hetherunto done, as it were to cross thy will, although I have verbally prayed, as thou likewise hast taught me, Not to be led in temptation: I have not only yielded to every temptation offered to move me to sin, but have sought many (and many times) occasion and opportunities to sin; in so much as I have turned those blessed Petitions which thou hast taught me to make unto thee, for my reformation and consolation, into mere wantonness & sin. O heavy is thy wrath, and severe are thy judgements due unto me for these my transgressions and wicked deservings: I could not avoid thy severe sentence of utter condemnation, were there not mercy with thee, above thy displeasure: and had I not a Mediator with thee, and such a powerful and prevailing Advocate, as can work peace with thee for me when thou art angry; what should become of me? In him therefore O my God (worthily offended with me) I fall down before thy footstool in his name, for whose sake thou hast promised to hear most grievous sinners, and to pardon greatest offenders; and the greater the sins are which thou forgivest, the greater appeareth thy mercy: my sins are great, yet far greater are thy mercies: yet Lord, I have not therefore the more presumed (upon thy mercy) to commit sin, or to omit my duty, in walking more religiously and uprightly before thee than I have done. Consider Lord, that corruption hath seduced me, and Satan deluded me, and now I find that I have gone astray, and gladly would I now return unto thee, never to fall back again (assisted by thy grace,) and therefore Lord, extend the Sceptre of thy loving favour towards me, in token of thy reconciliation with me; so shall my heart within me (now cast down for fear of thy judgements) rejoice and be glad in thee; my soul shall cleave unto thee, and therefore Lord, cast the canceled Bill of my sins out of thy hands into my heart, as an acquittance for all my sins, purged through the blood of that immaculate Lamb Christ jesus, to whom with thee and the holy Ghost, be all honour and praise for ever. Lord evermore increase my faith. A comfortable conclusion, showing the benefit of afflictions, to the end we may bear them in what nature or kind soever they befall us, with the more resolute and godly patience. IT is before observed, that God exerciseth all his children with one cross or affliction or another; not all and every one alike, Crosses that men suffer here are infinite. neither in weight, measure or number, which to express in particular, is impossible, for they are without number: yet the greatest and most principal are before remembered, as a preparative for every child of God to look for them, and to settle themselves to undergo them with patience, when they come: for every child of God may be assured, sooner or later to taste of some of them; and that when one trouble is past, to prepare himself for another; for commonly when one cross is gone another comes. Why God afflicteth his children here. God will not leave his children idle, and to live in carnal security here, lest they should forget him, and so turn his favour into wantonness. Therefore saith David, Psal. 42. 7. As one deep calleth another deep by the noise of the waters, One trouble calls for another so one affliction calls for another. Sin calls for sickness, sickness for poverty, poverty for enemies, enemies for contempt, vexation and slander. If thou have neither sickness, poverty, enemies, nor contempt; yet sin thou hast, which calls also for disobedience in thy children, disquietness in thy wife, falsehood in thy servants, loss of goods, death of thy virtuous children, or thy loving wife; these are commonly reputed crosses, and who is free from them all? Be assured if thou be the true child of God, one, or some, or all these will visit thee by turns. Psal. 40. 12. Innumerable, troubles saith David, have compassed me about on all sides, God's children must suffer here. and that is the condition of God's dearest Saints, here to suffer affliction on all sides, and to be exercised with temptations of diverse sorts. The servant is not above his Lord; joh. 15. 20. if they have persecuted me, saith Christ, they will also persecute you: if Christ had trouble here, so must we. As Christ through many troubles and persecutions came to glory, so must every of his Elect drink of the same cup: Through many troubles, they must enter into the Kingdom of heaven. He that will live religiously and in the fear of God, must look for trials and troubles in the world, The godly must look for trials. and continual temptations of Satan, to draw him to sin, that by his sins he may offend God, that if it were possible God might forsake him. The most godly have many sins, If we sin we shall be punished. and sin is the cause of all troubles, as appeareth by that which is said before; and if we sin, shall we think we shall not be punished? though not as the merely wicked in Gods hot dipleasure; but in love, and the punishments may seem alike with that of the wicked, but their ends not alike. Wherefore then should a man (fearing God) be sorrowful for his afflictions? jam. 3. 39 40. seeing he is thereby occasioned to search and to try his ways, Afflictions are not the cause of sorrow but sin that procure them. that finding himself guilty of disobedience to God, he may the more speedily return unto him, lifting up his heart and his hands to him and say, I have sinned and rebelled against thee, therefore dost thou worthily punish me. Fools, saith David, by reason of their transgressions, and because of their iniquities are afflicted: and is not every man that feareth not God, Every man that feareth not God is a transgressing fool. in the rank of David's fools? nay, who is so righteous, that hath not committed folly by sinning? and who then can be free from affliction? If God should not correct us her● for our sins, he could not but reserve us for destruction hereafter; for such is the vileness of sin, and so odious to God, as he never lets it go unpunished in God's dearest Saints here for a little space, and the obstinate hereafter for ever: therefore better to suffer chastisement here for a moment, then to be here free, and hereafter perish for ever: better to be corrected in the world, then to be condemned with the world. And we must consider, that as we seem and find ourselves endued with a greater measure of gifts and graces then some other men: so we must think, that God will try these graces in us, God will try the graces and gifts he giveth us by afflictions. and the power and virtue of them by afflictions and troubles here; that through our patient suffering, we may be known to be what we would be reputed to be; for, the wicked commonly come not in to such calamities as the children of God do, unless by their wilful running into miseries and dangers by their impious actions: but the godly are not so much agents to procure, as patients to suffer their afflictions: they are tried as silver from the dross by the fire of tribulation, to make them perfect. Yet such is God's great mercy and favour towards his own, God proportions our afflictions according to our faith. as although he punish them, he proportions their afflictions according to their strength, and their strength according to the weight of their correction; giving them grace to possess their souls in patience in greatest crosses, & causeth them to rejoice in them, through the hope of the eternal weight of glory promised. Seeing then, They are in an ill case that suffer no troubles. that all God's children are to suffer in one kind or another: and they that live at their liberty and in the pleasure; of sin without trouble, in what a lamentable case are they, that do not only not fall into like affliction, but boast of their freedom from all kind of crosses? Are there not some that say, I was never troubled by Satan, I never felt any of his temptati●●? Another, I have never 〈◊〉 sick in all my life? A third, I know no enemy that I have? A fourth, I want nothing, my corn and Cattle prosper, and I have enough to maintain me during my life? Another boasts of his thrifty children; Another of his beautiful buxum and loving wife. Do not many silly men thus foolishly ●latter themselves, Men that are not afflicted ●latter themselves that God loves them. and think that God dealeth thus favourably with them above others, as an argument of his love towards them, far above those that are many ways afflicted? but let them consider it well, and they shall find the contrary; for, if God indeed loved them, he would assuredly correct them: for he chastiseth every son that he receiveth; for every man is a sinner, and for sin he correcteth. Therefore have such men as are free from troubles, They that have no troubles may suspect themselves greater cause by far to suspect themselves to be out of God's favour, then to boast of his love; and to think rather, that they are under the power and slavery of Satan; and that the world & the pleasures of the ●lesh have bewitched them: for where Satan is silent, he suffers men to sleep securely: he is loath to trouble them, out of their secure slumber; And he is content ●hat the world should smile upon them, and to give them all sensual content, never desiring to cross them. And this maketh many poor souls, falsely to imagine, that they are here even in Paradise, when the devil hath them Captives. But, when it pleaseth the Lord of his great mercy, to alter their carnally pleasing condition; and to give them some bitter potion, As long as Satan finds men to run on in security, he troubles them not. or some precious eyesalve, to make them see the danger they stand in, by awaking them by his correcting rod; And they begin to be sensible of their miserable estate, and to incline to repentance: Then shall they find Satan (before silent as a Lamb) roaring as a Lion, bereft of his prey, labouring by all infernal and ●lattering means, to retain them still. And where before he seemed not to appear in his likeness, in using any apparent tentations, finding them already sufficiently chained unto him: seeing now his Captives, like to break loose, and to escape; They shall find he will vomte out a flood of hellish tentations after them, to bring them back again; and will leave no means unattempted, neither inward tentations, nor outward allurements, nor the inclinations of a man's own will, to overthrow them: And where before he was contented, they should be free from troubles and afflictions; he will now work all the means he can, to load them with all kinds of miseries; not to make them better, but, as much as in him lieth, to drive them to despair in God: And (as jobs wife, by his instigation said to her husband) to curse God and dye. So that their case is dangerous that live securely free from Satan's malice, A dangerous case to live securely. from feeling of their sins, and from worldly troubles; and happy are they that suffer here under the gentle hand of God, and according to his will. Satan's tentations, The afflictions of the godly are not strange and greatest afflictions, are no new and strange things, but unto them only that have long been lulled in the lap of all kinds of pleasures: When crosses in deed light upon them, they think them strange; but unto the dearest children of God, they are, and have been ever familiar; and God's Elect Saints have been ever companions in afflictions. Therefore St. Peter, to the comfort of all afflicted, to the end of the world, saith, Dear beloved, 1. Pet. 4. 12. 13. think it not strange, concerning the fiery trial, which is amongst you to try you: as though some strange thing were come unto you: but rejoice, in as much as ye are partakers of Christ's sufferings, that when his glory shall appear, ye may be glad and rejoice. Therefore let every man comfort himself in his proper affliction; And consider well the course that Almighty God taketh with afflicted men, be they punished in his anger in justice, or chastined in his mercy: The natural man makes no difference, between just judgements, and fatherly corrections. the natural man maketh no distinction between just punishments, and fatherly corrections; he thinks the chastisements of God's children, to be of the like nature, as are his just judgements upon the wicked. And therefore maketh no difference, but concludes all under one and the same sentence of wicked men, because they are alike punished: and in deed it is hard for a man to judge his own; much more hard, to determine of another man's deservings b●fore God; who often times keeps the godly still in trouble, and easeth the wicked: which maketh the carnal man to think the wicked to be in God's favour, and the child of God in deed, not to be beloved of him. But mark well the purpose of God, Great difference in the wisdom of God, in easing the godly and the wicked in thus relieving, comforting, and easing a wicked man of his troubles! think not it is in his love, but in that he observeth in him a mind inclined to some stubborn opposition against his commands, which he would put in execution, but that his crosses and afflictions hinder him: As Pharaoh, being afflicted, entreated Moses to pray for him; and being eased thereof, he forgot his affliction. So the children of Israel, when they rebelled against God, and GOD afflicting them for their disobedience, as soon as by submission and prayer they were eased, they fell to their old and wont stubbornness: And this doth God foresee; namely, that neither affliction, and misery on the one side; nor prosperity and outward felicity on the other, can bring a wicked man to be good, a rebellious to be obedient. As touching Gods correcting, The end why God easeth the troubles of the godly. and again comforting his own children, it is to another end; for when by his chastisements he hath sufficiently tried and humbled them, and brought them to the knowledge, and acknowledgement of that, for which their calamities and crosses are fallen upon them; namely, for their sin and disobedience: Then he begins as the skilful Chirurgeon, to lay mollifying and healing plasters of love upon their wounds; he works inward assurance of the free pardon of their sins, in their consciences, by the apprehension of his mercies in Christ. The godly may be visited with sickness, The godly and the wicked, may be alike afflicted. so may the wicked, and either of them recover their health; They may likewise fall into poverty and want, they may be alike imprisoned, they may fall into equal outward crosses, and be alike eased of them. But to the comfort of the one, and that God's glory may the more appear in his recovery and release, through his faithful prayers; and to the further condemnation of the other; reserving for him a greater punishment, howsoever he may think, that God hath restored him in his love. And therefore, Men afflicted, aught to hold fast by God. be sure whosoever thou art that sufferest affliction here, to hold fast by God through a strong faith: and know that thy crosses are sent thee, to exercise thee with patience and obedience, and to make thee better. And therefore if God be pleased to ease thee of any of thy troubles, it is in his great mercy, to make thee to know, and to acknowledge, that thy crosses and corrections, and the cure of them, come only from God; who requireth of thee only thankfulness, and new obedience: for, if thou upon recovery of thy sickness, upon supply of thy wants, upon thy freedom of imprisonment, or upon release of whatsoever troubles, thou shouldest return to thy former sins; thou must look for new, and more severe and (speedy) punishments. Be well advised therefore, repine not at thine afflictions, but in patience possess thy soul: wait the good pleasure of God for thy delivery; We must wait God's delivery. & forget not in all thy troubles, to lift up thine eyes to him that striketh thee; entreat him in an humble heart by faithful prayer, in the name of his Son: faint not, and he will ease thee, or release thee. A necessary Prayer, for strength, to bear whatsoever afflictions, with patience; and for faith, to resist the tentations of Satan, that will suggest, they proceed of God's mere displeasure. O Lord my GOD, who in thy wisdom, didst first form me in, & broughtest me out of my mother's womb: In thy goodness hast relieved me; and in thy providence, as a Father, preserved me unto this day: And before I was borne, didst determine all things, that I should suffer in this my mortal life; Leave me not now, I beseech thee, nor forsake me, for now are the troubles and trials befallen me, which thou hadst determined from the beginning; only through my sins, whereby I have grievously offended thee. I thank thee Lord, that thou hast so fatherly a care of me, as not to suffer me to run on in my sins, without this gentle correction. I confess, O Lord, before I was afflicted, I forgot to serve thee; nay, I forgot mine own sins, I followed mine own wanton and unruly desires, and corrupt will, as I was misled by that deceiving guide, that miscarries all those that forsake thee, and follow him: And therefore I acknowledge thy judgements just, and my troubles deservedly laid upon me; yet not in so heavy a manner, as thou justly mightest inflict them: For, as the troubles and afflictions are infinite, which thou canst find out, to inflict upon thy sinning children: So mightest thou have laid the most heavy of them upon me, because my sins are great and infinite; And I cannot but acknowledge, that had it not been, that thy mercies surmount my sins, I had perished under my troubles long agone. If thou hadst observed every of my sins, and for every of them have inflicted upon several punishments; I could never have been able to bear the least part of them, I should have fainted and sunk under them. But, such hath been thy fatherly love towards me, that thou hast not punished me, according to the ten thousandth part of my deservings. Though sometimes I have felt thy rod, and have been sensible of thy corrections, yet never overpressed with them. I have had sickness, but thou healedst me: I have had enemies, but thou hast defended me; I have been in diverse mortal dangers, but thou hast preserved me; I have been in want, but thou hast relieved me; I have had many domestical crosses, but thou hast given me patience to bear them: And although I be not yet free from some of them; yet will I not fear or faint, now (by thy grace) having had so many testimonies of thy fatherly loving kindness towards me, in working so many gracious deliveries for me. My sins then provoked thee to correct me: I am a sinner still, and therefore I cannot but look, for my continual sins, continual chastisements. But Lord, let not thy corrections be such punishments as thou inflictest upon such as have neither feeling of their sins, nor are sensible of thy punishments; I confess my sins, I feel thy correcting hand gently laid upon me; And I find, gracious Father, that though thou be displeased for my sins, yet art thou not so severe in thy chastisements, as I justly deserve. Thou proportionest my corrections, according to thine own gift of faith and patience, which thou fatherly dost furnish me withal; so that I am in some measure able to bear them: or thou givest me faith and patience, according to the weight of thy corrections; otherwise it were not in my power, to bear the least of thy chastisements; but with much impatience, murmuring, and grudging, whereunto thou knowest my weak nature is inclined. And thou Lord, well knowest what a malicious and subtle adversary I have, Satan, that endeavoureth to draw me, to rebel and to kick against thy fatherly corrections; suggesting unto me, that they proceed of thy final hatred towards me: and coveteth to feed my carnal inclination, with the vain pleasures and delights of the world, and the lusts of my corrupt heart; and to reject the yoke of thy gentle chastisements. But Lord, thou hast taught me to know; and I have found him (as in deed he is) a liar, an enemy, a tempter. O give me wisdom to observe, and strength to withstand all his tentations and allurements, that I may onl●●elie upon thy providence, mercy, and goodness; wherein I know that all the troubles and afflictions which I now endure, and that thou shalt hereafter impose upon me; are the true and infallible tokens of thy love towards me: And therefore shall neither my hope nor my patience in suffering, be weakened, notwithstanding his malice. Though I should walk through the valley of death; yea, if Death were instant before me; I will not fear: for, thou art with me in all my dangers, to succour me. Thy rod & thy staff they comfort me: Affliction and sorrow may endure for a little time, and then cometh joy. Thy dearest children, O Lord, endure troubles; but as they come of thee, so are they eased again by thee. Thou hast sent me great troubles, O Lord, and many adversities have befallen me, but not without thy providence; and thou hast hetherunto sustained me in them all. I will therefore go forward in thy strength, who hast hetherunto upholden me by thy power. And therefore my trust and sure confidence is, that I shall never perish, in whatsoever troubles. Though sorrow and heaviness, under mine afflictions, may seem to oppress me, and to press me down; yet taking perfect hold through a lively faith, of thy never-failing promises: I am assured in thy good time, to be finally relieved & comforted. In the mean time O Lord, give me perfect patience, and let my faith never fail me; But as thou hast willed me, I cast my burden (even the burden of my sins, for which thou correctest me, and the troubles which thou inflictest upon me for my sins) upon thee my Christ, who hast suffered both for my sins, and for the punishment of them. And hast promised to nourish me, to sustain, maintain, and uphold me in all my trials. Lord, I have had experience of thy goodness, mercy, and favour towards me, ever since I was borne; by thee I have been stayed▪ from the womb; Thou tookest me out of my mother's bowels; I have ever since tasted of thy goodness, thy power hath held me up; thy providence hath evermore found out means to relieve me in my greatest necessity, to defend me in my greatest dangers, to ease me in my greatest grief. O my God, grant that I now may not distrust thine accustomed mercies, but may still assure myself, that when greatest danger shall befall me, that rather than thou wilt leave me helpless, thou wilt give thine Angels charge over me, that I shall not be utterly out of hope of help; and that thou wilt send from heaven and save me. Thou hast promised to cover the faithful, even with the wings of thy protection. I believe Lord, therefore I pray, that thou wil● sustain me, and deliver me out of some of my troubles. I embrace thy chastisements, O Lord, with a thankful heart, knowing that, that man is blessed, whom thou correctest: Be not therefore far from me, O my God, though I be compassed about with many troubles. Though fear possess my soul, confirm my faith, & I shall not faint. Thou hast promised not to be far from them that call upon thee faithfully: let not therefore faith fail me, O Lord, and then lay what thou wilt upon me; for I know thee to be my Lord that hast made me, my strength that hast hetherunto sustained me, my Redeemer that hast saved me, and he that will for ever preserve me. Amen. Lord increase my faith. FINIS.