Ioy in tribulation. Or, Consolations for the afflicted spirits. By Phinees Fletcher, B.D. and minister of Gods Word at Hilgay in Norfolke

CHRISTIAN CONSOLATIONS FOR THE AF∣FLICTED SPIRIT.

CHAP. I. The necessitie of comfort in this life.

AS in this estat of mortalitie our weak bo∣dies stand in cōtinual need of reparation, as well by Phy••icall purgati∣ons,

to dissolve and cast out ill humours, which through di∣stemper either of ayre or dyet have crept in upon us, as conti∣nually by seasonable refresh∣ings, and some exercise to ga∣ther & maintaine strength and health; so, and much more our weaker Spirits, in this sin∣full world so subiect to back∣sliding, have much necessity of continuall comfort, as well to raise up our fainting soules, when they are staggering through unbeliefe; as to un∣der-prop and hold them fast, when they stand by faith.

For Comfort in the large sense being nothing else, but the fortifying the heart against the assault of evill, it cannot be denied, but that malicious ene∣my of man, especially of Chri∣stian

men, holds every one in a straight siedge, and failes not to make battery by all manner of engines against soule and body with temporall and spi∣rituall evils. The most have most need of comfort, but no sense of their need: for they suppose they are strong,* 1.1 and have need of nothing: They are lusty and strong,* 1.2 they are not in trouble as other men, nor are plagued as other: they conceit themselves all whole, as those proud Pharises, & see no use of a Physitian: but this strength is meerly imaginary, and (as a dreame) only in their fancy, and therefore but a ca∣stle in the ayre. Even in earth∣ly, much more in the spirituall estate, no man is so weake in∣deede, as hee who is strong in

his owne conceit: this very conceit being as a traiterous warder to open a doore of se∣curity, & betray all to the ene∣mie. Others feele much want of comfort, but want not so much as they feele: for being strongly assaulted, and finding great weaknesse, they think all lost, or very desperate; and ut∣terly forget that then they are strong indeed,* 1.3 when they are weake in their owne feeling: sense of weakenesse thrust∣ing out importunate pray∣ers to seeke for helpe, and importunity of prayer never failing to bring in strength and succour.

But Comfort in the stricter sense, being nothing else but a ••enitive plaister for a wounded Spirit, is by our heavenly Phy∣sitian

prescribed onely to an heart sicke of sinne, and broken with godly sorrow. To apply that Balme of Gilead to any o∣ther Patient, we (his Apothe∣••aries) have no warrant; but to administer it unto these wee have strait charge and com∣mandement.

Certainly, our most bl••ssed Saviour purpos••ly tooke upon him our infirmities, that being himselfe touched with the ••ee∣ing of our weaknesse,* 1.4 he might be a mercifull high Priest: most unlike those Pharisaical Priests by himselfe condemned; They bound heavie burthens, and g••ie∣vous to be borne,* 1.5 and laid them on mens shoulders, but would not touch them themselves with one of their fingers.* 1.6* 1.7 But his yoake is light (his Commandements not

grievous) and yet he beareth it first himself, and receiveth the whole weight upon his owne shoulders. As hee therefore commāds his Disciples to take up their crosse and follow him and shuts out of his company all such as refuse (as being un∣worthy of him;* 1.8) so he takes it up first himselfe, and either pro∣portions the crosse to their strength, or measures strength to them, according to the cross which they beare. First, the curse he taketh altogether up∣on himselfe,* 1.9 and beareth it off wholly from them. Secondly, he sendeth in that Comforter to them, who shall sustaine and strongly carry them through, and when by reason of sinfull infirmity they are ready to faint, shall put new spirit into them.

And to this end he doth not only command his Mess••ngers to rebuke sharpely,* 1.10 that men may be sound in the faith, & the dead rotten flesh of our corrupt na∣ture may be cut out; but char∣geth them to comfort;* 1.11 for so signifies all that word (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) ordinarily transl••ted ex∣hort.* 1.12 And as David sent his servants to comfort Ha••••n, s•• the Sonne of David, our most gracious Savior, sends his Em∣bassadours to every afflicted and dejected soule, and com∣mandeth them comfort you,* 1.13 com∣fort you my people, Speake comfor∣tably to Ierusalem.

As therefore wee are most willing to bring, so must thou who art a Christian be as rea∣dy to receive this m••ssage.

I am one (the least and low∣est,

yet one) of these Messen∣gers: and who are the Israel of God, and his true (suppose ne∣ver so weak) servants, but those that desire to fear his name?* 1.14 who shall be refreshed,* 1.15 but hee that is laden? wherefore hath God given a tongue of the learned,* 1.16 but to minister a seasonable word to h••m that is weary? and if wee are weary, why doe we not ac∣cept, nay greedily take hold of the refreshing offered? who∣soever thou art who groanest under the burthen of sinne, and sighest to feele the fetters of thy strong corruptions; who∣soever breakest thy heart, dis∣quietest, and vexest thy spirit in the sight and sense of thy re∣bellious flesh, crying out,* 1.17 Who shall deliver me from this body of death?* 1.18 When wilt thou enlarge

my heart, that I may runne in the way of thy Cōmandements? know the Lord Iesus was purposely annointed for thee,* 1.19 even to heale the broken hearted, to set at liber∣tie them that are bruised: know that all the comforts of the blessed Spirit are thy portion; and not onely the Minister, but every member of Christ upon occasion bound to reach it forth to thee, and charged to comfort the feeble minded.* 1.20 Now therefore as the Lord h••th given mee an heart and hand desirous to distribute a word of comfort unto an•• fainting Christian, so the same God of all mercy and compass on give every weary soule an hand to take fast hold of it, and to hold it fast; to receive it re••di∣ly, and stedfastly to retaine it.

Verily to this end the Father of our Lord Iesus Christ,* 1.21 the fa∣ther of mercies, & God of all com∣fort doth comfort us in all our tri∣bulation, that wee may be able to comfort them which are in any affliction, by the comfort where∣with we our selves are comforted of God. Let not therefore the Con∣solations of God seeme a small matter unto us.* 1.22 Comfort then in every respect is very neede∣ful: needfull for the Stewards of Christ, faithfully to deale this portion to the afflicted, and no lesse need have they to receive it: But where (saith the sicke soule) oh where shold I finde it.

CHAP. II. Where comfort is to be found: e∣ven in all things; and first in affliction it selfe.

SUrely it is not the least of our miseries, which sinne brought in upon us, that with the losse of all spirituall com∣fort, wee lost also all know∣ledge where to seeke & finde it. How easily can we by our taste discerne the best meates and drinkes, how easily can we learne where, and how to procure them? but in what consisteth our true comfort, the strength and solace of our poore, naked, miserable Spi∣rits, and where to search for it we are wholly ignorant, blind as stones, nay worse, wilfully

blinde. What foole will let downe a nett for fish in the mountaines, or set a toyle for Deere in the Seas?* 1.23 Doe men looke for grapes of thornes, or figs of thistles? yet this madnesse is common to natural men, who thinke to finde strength in va∣nity, and comfort in vexation: when seekes a rich man for shelter against the evill day? His wealth is his strong City, & an high wall in his conce••t.* 1.24 Where doe worldlings search for, and hope to finde joy,* 1.25 and solace? in their Wheate, and Wine. The Epicure comforts and cheers up his soule, Eat, drink, and be merry,* 1.26 thou hast goods laid up for many yeeres. Nay, the drunken Hog thinks to drinke downe sorrow in his swil∣tub;* 1.27 Let us eat and drinke, for to

morrow we shall dye. Come, and I will bring wine,* 1.28 and wee will fill our selues with strong drinke, and to morrow shall be as this day, and much more abundant: as if a man should seeke for Paradise un∣der the frozen Poles, for hea∣ven in hell.

Now as nothing is more vaine then to search for com∣fort against the sorrowes of this world in this world of sor∣rowes, so as fond were it for a Christian to rake out any com∣fort from the puddles of hea∣then and naturall men. Their best Physitians and medicines can never possibly worke up∣on the part affected, th••t is, the Conscience. The choice of them are but as Io••s friends, m••serable comforters. Their bar∣rennes in this fruit will yeeld

us an excellent document how beggar-poore our nature is in any grace; when we obserue what weake comforts those strong wits with all their stu∣die, and helpe of nature pro∣duced in the necessities of themselues, and their friends. Looke what difference wee finde in swoons and qualmes, betweene hot water and small beere, such, & infinitely more shall wee obserue betweene the consolatiōs given by God in the Scriptures, and naturall men in their writings. See it in some instances.

As first against affliction in generall: All calamities (say they) are either casuall, and a wise man will despise chance∣able events; or else fatall, such as by destiny are set out for

us, and therefore cannot be a∣voided, but must be borne. Now consider what vertue there is in such a plaister to heale the least scratch of any trouble.

Compare with this the com∣forts of the blessed Spirit .i. God offers himselfe to thee in af∣fliction as a Father:* 1.29 armeth thee with proportionable strength to passe through it:* 1.30 clenseth thy de∣filed heart by this purging fire,* 1.31 and purifies it from the drosse of sinne;* 1.32 prevents eternall condem∣nation,* 1.33 and embrightens thy hea∣venly crowne by it. And what wound so deepe, which these ingredients will not perfectly cure, and skin soundly?

Come to particulars: In ba∣nishment, the Phylosopher will tell thee, Every soyle is a

valiant mans Country. In dis∣grace and infamy, It is but po∣pular breath, lighter thē ayre. In death; Cities (say they) States, the whole world of men are mortall. Now alas what strength is there in these weake reeds to beare up a soule plunged, and even swal∣lowed up in feare and horror? Certainly, if a man were sink∣ing before, these comfortours would be so farre from rai∣sing his dejected heart, that they would rather utterly o∣verwhelme, and drowne it in all hopelesse perplexity.

But our great comfort maks us to see,* 1.34 that here we are stran∣gers and Pilgrims:* 1.35 neither can we be exiled from God, and from our heavenly Ierusalem,* 1.36 and Blessed are you when men re∣vile

and persecute you, and say all manner of evill of you. Reioyce, and leape for ioy, for great is your reward in heaven. Hee maketh us to know that death is bu•• a sleepe in the Lord,* 1.37 a rest from all labou••,* 1.38 which cannot separate from the love of God,* 1.39 but uniteth us un∣to Christ.* 1.40 By these and such like, the soules of the faithfull have beene revived, and quick∣ned in the midst of death, and supported in spite of all oppo∣sition of Satan, and his instru∣ments. Heathens then are Physitions of no value, and all their Simples gathered from their naturall reason, like to those of our Empiricks, which perhaps will not hurt, but cer∣tainly will nothing helpe us.

Therefore passing by these dry pits, which will hold no water,

let us come to the spring-head, even our glorious head, the Lord Iesus (who is both the Physitian, and medicine of the broken heart) and to his holy Ordinances, the channels (full channels) of all heaven∣ly consolation.

For I purpose not here to summe up all the Cordials, which may refresh and glad an humbled, dejected Spirit, (that must bee the worke of greater gifts and longer time) Verely as the Bee drawes ho∣ney from every herbe, eve•• weeds and venemous plants; so the faithfull Christian may extract comfort from all things, even the most grie∣vous and fearefull. If he loo∣keth up to heaven, it was made for him; here to light

him, hereafter to harbor him: If downe to the earth, it is gi∣ven to the Sonnes of men, e∣specially the Sonnes of God, as a Nurs•• of their temporall life, and a bed in death. All the Creatures are his; nay, death and hell yeeld him this com∣fort, (not onely that he is de∣livered from them, but) that they shall revenge him of his enemies, and torment his tor∣mentors. But I desire to bee short, & therefore wil confine my selfe to narrower limits.

Now as in any great house there are not onely Cisternes retaining, and by divers pipes conveighing water unto every Office, but specially a living well, or fountaine, feeding these Cisternes: So in the Church, (which is Gods

house) wee shall find certaine Ordinances of God, wherein he layes up, and whereby h••e conveyes these sweet refresh∣ings unto our soules: After∣ward, they will lead us on un∣to the Well-head, that River of God, nay, Seas and Oceans of all consolation, even the God of all comfort. First, therefore, (to omit many) the Lord hath stored up for us, & bringeth home to us much comfort, as well in other holy meanes, as in affliction it selfe. But (as Nathaniel of Nazareth, so) some Christian, perhaps, will speake of affliction: Can any good thing come out of evill?

CHAP. III. The description and distribution of Afflictions.

TRue it is, that Affliction is of it selfe the very Spring of bitternesse, worldly sor∣row, and death: The naturall fruit of it is no other but mur∣muring, cursing, and desperate blaspheming; but is wholly changed through the grace of God, powerfully working in it. Looke as the waters of Marah were very bitter,* 1.41 yet wh••n the Tree, pointed out by God, was cast into them, they became sweet: And as those Springs of Iericho flowed with death and barrennes,* 1.42 yet were healed by Elisha with salt: so when God seasoneth Afflicti∣ons

with that Tree of Life,* 1.43 (who was himselfe consecrate through Afflictions,) and with that Salt of his Spirit, he ma∣keth them wholesome and pleasant.

The Crosse, therefore, is as some wine, which though of it selfe it be tart & unpleasant, yet seasoned with a little Su∣gar, it will not only goe down with delight, but warme the stomacke, and make the heart merry.

Now Affliction is nothing else (as wee know) but some evill and grievance pressing us either in body or soule, drawn in by sinne, and sent in by our just God; in generall, (as an Herald of Armes) to summon all men to lay downe their re∣bellion, and come in by Re∣pentance:

in particular, a Mes∣senger of wrath, and begin∣ning of hell to the reprobate and disobedient, but an Em∣bassadour for peace, and the narrow gate to heaven to the Elect and faithfull. Briefly to runne over this discription:

That Affliction is a grievous evill, shall need no other wit∣nesse but our sense; yet fur∣ther testified by that infallible Truth:* 1.44 No chastisement for the present seemeth to bee ioyous, but grievous. That it is the atten∣dant of sinne, is evident:* 1.45 Death entred by sinne, and the wages of sinne is death temporall and eter∣nall.* 1.46 Wherefore is the living man sorrowfull? Man suffereth for his sinne.* 1.47 Your iniquities have hindered good things from you, and your sinnes have turned away

these things. In a word, reade Deutr. 28. from the 15. ver. to the end, and, wee shall there finde, that the disobedience & breach of Gods law (which is sinne, 1 Ioh. 3.4.) is that nee∣dle, which draweth after it the whole file, and long thred of misery and evill.

Againe, that God is the so∣veraigne disposer, who orde∣reth it according to his owne pleasure, is most evident:* 1.48 Out of the mouth of God proceedeth not evill, and good? yes answe∣reth the same Prophet, & Spi∣rit: We have transgressed and re∣belled, and thou hast not pardoned. Thou hast covered with anger; and persecuted us; thou hast slain, and hast not pittied; thou hast co∣vered thy selfe with a cloud, that our prayer shold not passe through;

thou hast made us the of-scouring and refuse in the midst of the peo∣ple. Shall there be any evill in a Citie,* 1.49 and the Lord hath not done it. I make peace, and create evill?* 1.50

Moreover, that the generall end, and office of affliction is as a trumpet, to summon and call us into the Courts of God, to lay downe our rebellion, and acknowledge our fealty, is every where manifest in Scrip∣ture:* 1.51 I prepare a plague, and pur∣pose a thing against you, returne therefore every one.* 1.52 I have given you cleannesse of teeth, yet have you not turned unto me. I have with-holden the raine, yet have you not returned unto me. Pesti∣lence have I sent among you, yet have you not returned to mee•• I have over-throwne you as Sodome and Gomorra, yet have you not re∣turned

to me: where the Lord most plainly discovereth his end of sending in so many grie∣vances among them, namely, that they might returne by re∣pentance.* 1.53 I have smitten your children in vaine, they have re∣ceived no correction. Affliction is no good end, when correcti∣on, or amendment followeth not.* 1.54 Wherfore should you be smit∣ten any more? you fall away more and more. The speciall end why God smiteth ceaseth whē men reject repentance.

Fur••hermore, that Afflicti∣on is a messenger of wrath, and indeede the gate of hell to the Reprobate, will easily ap∣peare by many plaine testimo∣nies. Fire is kindled in my wrath, and shall burne to the bottome of hell.* 1.55 I will send plagues among

them, I will bestow mine arrowes upon them. Such were those af∣flictions laid upon Caine, Saul, Iudas, &c. Especially this truth wil be cleared in those plagus spent on Pharaoh and Egypt; which were not appointed by God, or ever intended as means to reclaime him (else God would have rebuked Satan, and not suffered him to harden the heart of that heathen King by them to further obstinacy) but, 1. to make his resistance more unexcusable; 2. to be fore-runners to his destruction of body and soule. For, to this end God appointed him, to shew his power in him: even that power of the Potter over the clay, to mak one vessell to honour another to di∣shonour: that power, whereby hee hath mercy on whom hee will

have mercie, and whom be will he hardeneth. Compare Exod. 9. 16. with Rom. 9.17.18.21.

But that Afflictions are Embassadours of peace to the faithfull, and indeede a narrow gate, (yet a gate) lea∣ding to their happinesse shall most clearely bee shewed by that which followeth, and in the meane time may be suf∣ficiently manifested by the te∣stimony of the Apostle,* 1.56 Wee must through many afflictions enter into the kingdome of God.

Now all afflictions may be differenced eyther from the subject, in which they exist, or the end for which they are sent. The subject in which they exist is either soule or body (where I so farre extend the words, as to include in

them al necessaries belonging to both.) Thus blindnes, hard∣nesse, deadnesse of heart, ter∣rors, griefe, desertions of the Spirit, sinful infirmity, & ma∣ny other may be reckoned a∣mong the evils and afflictions of soule: so sicknesse, payne, losse of friends, poverty, dis∣grace, and infinite other hang∣ing upon the body and bodily estate. Againe, they may be considered from their end, why they are sent by God; namely, for correctiō to some, to others for confusion; & thus they are chastisements to his children, to rebels punishmēts It will therfore m••ch further our proceeding, if wee briefly lay downe the difference be∣tween chastismēt & punishmēt

First then it is more appa∣rent

then can be denied, that in the matter of them there is none or little difference: For in outward evils,* 1.57 All things come alike to all, the same cond••tion to the just & unjust, to him that swea∣reth, and to him that feareth an oath. So likewise many spi∣rituall evils are common to al; which is evidently cleared in the testimonies of many affli∣cted Saints;* 1.58 The arrowes of the Almighty are within me, the poy∣son whereof drinketh up my spirit: the terrours of God doe set them∣selues in array against me.* 1.59 Thou writest bitter things against mee, and makest me possesse the iniqui∣ties of my youth.* 1.60 Thus David complaineth that hee had lost the joy of Gods salvation: see also Psal. 38.2. and 2 Cor. 7.5. So then, both the faithfull and

unfaithfull suffer many evils; and the same afflictions in the matter of them befall both.

Secondly, it must bee re∣membred, that by reason of this neerenesse in their matter, they are sometimes used one for another: and punishment called chastisement, and cha∣stisement used for punishment, & though not of••en, yet some∣time even the Scripture useth these termes promiscuously, affirming the godly to be pu∣nished, and the heathen chaste∣ned. But in propriety of spee••h there is very much, and palpa∣ble difference: For, Divine chastisement is such affliction which God of his fatherly wisedome and love layes upon his children, for the triall and increase of his grace in them

here, and their glory in him hereafter, sustayning them in the meane time by his Spirit, and so bringing forth in them the fruit of holinesse and righ∣teousnesse.

Contrary, Divine punish∣ment is that affliction which God in wrath and hatred lay∣eth upon the wicked, as an e∣nemy to their confusion, and further damnation, with-hol∣ding the comfort, and saving worke of his holy Spirit, which therefore produceth in them murmuring, despayre, and blaspheming.

CHAP. IIII. The difference betweene punish∣nishment and chastisement.

OBserve from hence five manifest differeces wher∣by

the chastisements of God are distinguished from his pu∣nishments. The first is from the fountayne, or cause, whence they issue. Chastise∣ment is from a fatherly love, and faithfulnesse in his Cove∣nant.* 1.61 Whom the Lord loveth he chasteneth, & scourgeth every ••on whom he receiveth.* 1.62 As many as I love, I rebuke & chasten. See also Pr. 3.12. His promise in his Co∣venant is, If they break my Statuts & keep not my Commandements:* 1.63 Then will I visite their transgres∣sion with the rod, & their iniquity with strokes: My Covenant will I not break, &c. I haue sworn by my holinesse I will not faile David. The Prophet knowing this, confesseth,* 1.64 I know that of very faithfulnes thou hast afflicted me.

Contrarily, the punishment

of the wicked is from the wrath of God, as an Enemy:* 1.65 The wrath of God is revealed from hea∣ven against all ungodlinesse and unrighteousnesse of men, which with-hold the truth in unrighte∣ousnesse.* 1.66 Vpon them that disobey the truth, shall be indignation and wrath. Thus when the Lord had set down the great provo∣cations of that rebellious peo∣ple, he infers;* 1.67 Fire is kindled in my wrath, and shall burne to the bottome of hell.* 1.68 I will make thee to passe with thine enemies into a land which thou knowest not; for a fire is kindled in mine anger, wh••ch shall burne upon you.

[ 2] The second difference is in the subject. Divine chastise∣ment is proper to the children of God, but punishment b••∣longeth to rebels. God scourge••h

every son whom he receiveth, but bastards are without correct••on:* 1.69 which is more evidētly taught us in that word of the original there rendred (chastise) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a sonne, or childe. Reason also will further confirme it; For correction being the cutting off the offence, that the offen∣der may be reconciled, belon∣geth therefore to children: But punishment is the cutting off the offender, that others may take heede and beware; and therefore is due to rebels and traitors.

The third difference is the [ 3] finall cause, or end unto which these afflictions are aymed. The end of chastisement is a∣mendment of life, whence it receiveth the mine of corr••∣ction;

which signifieth to set righ••, or strait.* 1.70 Before I was af∣fl••cted I went astray, but now I keepe thy word••* 1.71 As many as I loue I rebuke and chasten; be zealous therefore, and amend. Another end is trial and exercise of our faith, love, patience, and other graces. Hence afflictions cal∣led a fiery triall to prove us.* 1.72 So another Apostle calls tentati∣ons, The triall of our faith.* 1.73 Con∣sider also that saying of Saint Peter, 1 Pet. 1.6.7. Looke as by some paynefull worke in putting forth the strength of the armes, legges, &c. for the overcomming of some diffi∣culties, the body is exercised, the sinewes and other orga∣nicall parts much confirmed, the vital, and all the members not a little strengthened: so

when our faith, love, patience, or any other member of the new man is employed in any spirituall actions, wherein some fleshly Combatant is vehemently opposed, certaine is it, that howsoever (for the present) there may follow some sense (at least) of weak∣nesse, yet even the grace so tri∣ed, and the whole inward man gathers much comfort, and activenesse from such fiery tri∣als. For it is the very exercise of the spirituall man;* 1.74 yeelding excellent fruit to those that are exercised by it. For as trees sha∣ken with the winde are better rooted: so grace after a storme is more firmly setled.* 1.75 Patiēce is wroght out, & perfited by tribula∣tiō, & grows fruitful in experiēc••:* 1.76 whē we grow highin our own

conceit, and begin to be exal∣ted above measure; then this affliction (as a pruning knife) tops our pride, abaseth us in our owne eyes, and humbles us under the mighty hand of God:* 1.77 Remembring the gall and wormewood, my soule is humbled within mee. Thus when Peter arrogantly preferreh his faith and love above all his fellow Apostles, and all men;* 1.78 If all men be offended because of thee, yet will I never bee offended: strooken downe with that tri∣all, and sifted, hee left his swel∣ling conceit behinde him in the sieve, and laying aside his comparisons, answereth in a more modest streine,* 1.79 Simon, lovest thou mee more then these? Lord (saith hee) thou knowest that I love thee So also that

choice vessell of God was kept downe by the buffeter of Satan:* 1.80 nay,* 1.81 even the assurance and increase of our glory is in∣tended,* 1.82 and wrought by affli∣ctions. But hath the Lord any such end in the punishment of the ungodly? No; but for this cause have I appointed thee, that I might shew my power in thee.* 1.83

The fourth difference is in [ 4] the adjunct: The assistance of Gods holy Spirit (with strēgth comfortably to beare whatso∣ever is imposed) is ever adjoy∣ned to chastisement:* 1.84 God is faithfull, who will not suffer you to be tempted above that which you are able, but will give the issue with the temptation, that you may be able to beare.* 1.85 God comforteth us in all our tribulations. This we

evidently see exemplified in Iob, who being assailed with al maner of temptations, yet was even mightily supported by that powerful Spirit, by whom in the middest of that fiery fur∣nace (which like that of Nebu∣chadnezzar, was heated seven times more than usual) he was strongly sustayned in faith:* 1.86 Though he slay me, I will trust in him: He shall be my salvation: I know I shall be iustified: I am sure my Redeemer liveth. Contrary, the punishments of the wicked are no way lightned by this blessed Comforter, and there∣fore they instantly sinke under them: as Saul, Caine and Iudas. Observe this truth in one in∣stance:* 1.87 Peter is apprehended, imprisoned, bound with two chains, between two souldiers:

All this breaketh not his rest: he sleeps, strōg light could not awake him, till he was smote on the side by the Angell; hee knew the next day was his last, yet see how soundly he sleeps: when he awakes he sees a sud∣den great light, but without a∣ny feare. This rest came not from flesh and bloud; but that blessed Spirit speaking peace to his soule in Christ, gave him power to say, and doe with David:* 1.88 I will both lay me downe in peace, and sleepe, for thou Lord only makest me dwel in safe∣ty. On the otherside, Saul was at liberty, had a strōg army, had oftē vāquished those enemies yet no sooner hard of death (& that by the divel, the father of lies) but fals along on the earth,* 1.89 was sore afraid, and there was no strength in him, and though he

could not but be very hungry, as having eaten no bread all day and night, yet refuseth to eate. Whence came this feare? from naturall cowardise? nay certainly, Saul was a man used to dangers, and naturally of more courage than Peter, a poore Fisher-man; but the cause was,* 1.90 The Spirit of the Lord (even in his ordinary gifts, as valour, &c.) was departed from Saul: how then could any strength be in him?

[ 5] The last difference betweene chastisement and punishment, is in the fruits of them. There is no fruit comparable to that of divine chastisement:* 1.91 He cha∣stiseth us for our owne profit, that wee may be partakers of his holi∣nesse. It bringeth forth the plea∣sant fruit of righteousnes to them

that are thereby exercised.* 1.92 This momentarie light affliction cau∣seth unto us a most excelling ex∣cellent (so is the original) eter∣nall weight of glory. Now what can all the world boast of in the least degree comparable to this? I call every christian soule to witnesse, that all is dung and losse in comparison of these sweet fruits; even that (by carnall men) so much des∣pised holinesse, is the image and beauty of God stamped upon a christian, the divine na∣ture; infinitely therefore a∣bove all earthly excellencies, which perish with the using.

But what is the fruit of di∣vine punishment, when the vi∣sitation of the judge comes upon them, either in that ge∣nerall day of those great Assi∣ses,

or the more particular of his private Sessions; some de∣spaire, as Caine, Saul, Iudas; some murmure, as the rebel∣lious Israelites;* 1.93 some blas∣pheme the name of God, who hath power over these plagus:* 1.94 some call to the mountains & rocks to fal upon them,* 1.95 & co∣ver them. Hēce ariseth much comfort to every afflicted Christian: even our affliction it selfe, if we well consider it, wil afford us no little help a∣gainst the grief & smart of it.

CHAP. V. What comforts a Christian soule may gather from affliction it selfe.

FIrst therefore is it a small comfort that this evil cō∣meth

not only from God as a Father, but from the wisdom, love, faithfulnes of such a fa∣ther? The Lord in his graci∣ous love determineth to do us good, maketh an everlasting covenāt with us (not to please our flesh & blood, but) to do us good,* 1.96 putteth his feare into our hearts, that we shall never depart from him, yea, to delight in us to doe us good: and in his wisdom knowing that there is in us naturally a deceitfull heart, starting aside like a broken bow,* 1.97 an evill and unfaithfull heart readie to depart from the li∣ving God;* 1.98 such, as when it was at the best, soone turned out of the way which hee māded; he appointed his cha∣stisemēts as thongs to bind us to his feare, and to settle us in

his covenant, in which con∣sisteth our onely happinesse.

Can we thinke that God tak∣eth any pleasure in the smart of his children?* 1.99 If we (which af∣ter our owne pleasure) have no delight in the griefe of our in∣fants; oh then let our owne affections teach us, that hee who is love, who is infinit love,* 1.100 doth not afflict willingly, nor grieve the children of men: were not our necessity more then his pleasure, wee should never taste of chastisement. How then should we rejoyce (if not in the smart of the correction, yet) in the love of the Cor∣rectour? Shall a little Sugar sweeten, and make pleasant to our taste many things, which in themselves are sow∣er and bitter; and shall not the

love of Christ, which is better than wine,* 1.101 which is better than life it selfe,* 1.102 sweeten a light, nay the most grievous aff••iction? Iustly may wee blame our taste, that there is much flesh, and little savour of the Spirit in it,* 1.103 if Christ Iesus, who is whol∣ly delectable, and his love, which to us is the most dele∣ctable thing in him, cannot take away the bitternesse of some gentle, nay, the most sharpe correction.

Secondly, how soveraign•• a Cordiall is it to an afflicted Spirit, when hee remembers that all his troubles are ey∣ther such as the world layeth upon him to draw him from God to it selfe, or God layeth upon him, to draw him to himselfe from the world?

Seeing both of them are the very portion of Gods chil∣dren. For the former, perse∣cutions of wicked men, slan∣ders, reproches, and the scofs of the world are ranked a∣mong chiefe blessings, and are bequeathed by Christ as his legacie: See, Mar. 10.30. and we in such a case commanded by our Saviour to rejoyce,* 1.104 and to dance for joy, as being a most happy & blessed estate: For the other, should wee not as much rejoyce in it?* 1.105 For in these afflictions God is offered to us (so is the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) as unto Sonnes. Is there any gift in the world, or is the world it selfe a gift comparable to God? Seeing then that God offereth himself to us in these chastising afflictions, how

welcome should they be unto us, and how great pleasure should wee take in them, not for any thing indeed in them, but for that which they bring unto us? Is not their estate wofull, who being in the vi∣sible Church, and making no other account but to share the inheritance, shall at length be found bastards, and thrust out of doores (like scornfull Is∣mael) to their eternall shame and confusion?* 1.106 Now such are all they who receive no cha∣stisement from the hand of God: who then would not comfort himselfe in that cor∣rectiō, which is indeed for the time, unpleasant to the flesh, but yet even then, to the spi∣rit, an evidence of an happi∣nesse beyond all thought or

time? who would not with Moses,* 1.107 rather choose to suffer affliction with the children of God, then to enioy the pleasures of sinne for a sea∣son?

[ 3] Another especial comfort we may receive from the end or purpose of God; namely, that his grace which he hath given us may be tried, and so himselfe glorified. Now this triall implyeth not onely the proofe, or manifestation of it, that others might take exam∣ple by it, and God might have glory, but also a defaecation (as I may say) or purifying it, ta∣king away the rust, soyle and filth which it gathereth by our corruption.* 1.108 Thus in the first sense the Lord tried Io∣seph by his affliction. Thus A∣brahams

faith; thus the faith of those three royall young men was proved or tryed.* 1.109 Likewise that other kinde of tryall, whereby, as gold is pu∣rified in the furnace, so grace in affliction, is mentioned by the Apostle,* 1.110 That the tryall of your faith being much more preci∣ous then gold, though it be••ried by fire, might be found unto praise, and honour, and glory. So Iob,* 1.111 He knoweth my way, and tryeth mee, and I shall come forth as gold. A speech worthy to be (as in∣deede it is) eternized for ever, and fitly written down by the finger of that blessed Spirit, by whose mouth it was also spoken. The Lord (saith that holy Patient) knoweth all my wayes; hee knoweth how dearely, more than my ap∣pointed

food, I have occoun∣ted his Word: hee knoweth that I have followed his steps yet he trieth me, (not because he is ignorant of any thing in mee, for hee knoweth all my wayes, but) first, that as in a furnace the most precious mettal leaveth behind it some drosse, so I from this tryall might come forth much more purified and clensed from my sinfull steynes and pollution; and secondly, that I might be current in his kingdome, even a patterne, as well of his pow∣erfull grace in upholding me, as of patience to them which shall be herafter exercised by like afflictions. A Christian who hath seene and loathed the filthinesse of his sinfull heart, what will hee not bee

willing to doe or suffer, that he may have it cleansed? Ma∣ny weake women will endure much to mend some deformi∣ty in their bodies, and shal not a Christian suffer the divels image to bee scoured off (al∣though it bee with smarting water) that the beauty of God may be imprinted upon him?

But especially it should [ 4] much refresh us to know, that hee who hath guided us into this narrow way of affliction, will safely lead us through it, and bring our feet into a large place, even the liberty of Gods children: going along with us in all our evil, and up∣holding us in it for our good, and Gods glory. Surely, if the Furnace heated at once as for seven times,* 1.112 could not con∣sume

the bodies of those stout Confessors, nay, could not singe a thred of their gar∣ments, so long as the Angell of the Lord was among them; what affliction or trouble shal hurt us, when the Lord of An∣gels is with us, nay in us, sup∣porting our weaknesse, and bearing it out in all our trou∣bles?

[ 5] Lastly, the many excellent delightfull fruits springing from this bitter roote, will a∣bundantly recompence, and with great, yea, infinite usury repay all that evill which can possibly bee in any affliction. First (which before was men∣tioned,* 1.113) The blewnesse of the wound serueth to purge the evill, and the stripes within the bowels of the belly. It purgeth out the

old leven, and maketh us a new lump. Secondly, the fire of affliction softneth our yron hearts, and prepareth them for the hammar of the Word,* 1.114 to frame us after the image of God, and to set upon us the beauty of his holinesse. It bringeth forth the pleasant fruit of righteousnesse. Now what is there in all the world, which if wee might wish and have, wee would preferre or equall with this holinesse? Neither should it too much trouble, nay in some respect it should cheere us that we find inward terrors, & grievances, doubts, desertions, buffeters of Satan; we apply outward medicines to infants and weake ones, but inward Physicke, as it is given by expert Physicians, to the

strong, so it worketh more strongly. Inward stripes worke on the bowels, clense the inward man: this shaking rooteth our faith more strōg∣ly, and this disease of doub∣ting occasionally, se••leth us in more fulnesse and assurance of faith.

CHAP. VI. The application of this comfort by meditation.

NOw when we have well tasted and swallowed this Cordiall, let us by some me∣ditation, and particular appli∣••ation labour to digest it, and even incorporate this spiritu∣all food into our soules. For as it is with this earthly, so is

it with that heavenly fire of the Word; it will soone bee extinguished, or else lye dead & uselesse, unlesse it be blown up by meditation. Thus ther∣fore let the afflicted spirit confer and commune with it selfe.

Is it not my gracious God who reacheth forth this bit∣ter cup of wormwood to me? Commeth it not from his wonderfull love, and faith∣fulnesse in his Covenant; who promising to doe mee good, hath therefore in my necessi∣ty tempered this potion for me? My unfaithfull heart re∣quireth it, his faithfulnesse giveth it. My dead, cold heart, and the sicke sinfull matter in my soule calleth for it: his fla∣grant love, his wisedome and

compassion administreth it; and shall not I then receive it? If hee sent it in wrath, should not I take it with humility and patience? and if he reach it to mee in love and faithful∣nesse, shal not I receive it with chearefull thankfulnesse?* 1.115 Oh shal not I drinke of the Cup which my Father hath given me? Had it beene a Messenger of confu∣sion, well might I tremble and mourne, yet not murmure, but being an Embassadour of peace, employed purposely for my Soveraigne, and Su∣preme good, and his glory, shall I not make it welcome? And will not hee worke his owne ends by it? Shall no•• this bitter root, by his sancti∣fying power, shoot forth that most pleasant fruit of holi∣nesse

and glory? Oh thou ra∣vishing beauty of Divine ho∣linesse, thou most excellent I∣mage, and nature of God! Oh thou unspeakeable and un∣conceivable happinesse with God in glory! Shall any thing be unwelcome which bring∣eth you to me, or carrieth me to you? Were it water, fire, were it hell it selfe, should I not passe through it to attayne you? This light affliction bringeth with it a weight of glory: This momentary affli∣ction, an eternall glory: this despised affliction, an excelling excellent glory; and can then the root bee so bitter, as the fruit delightfull? Can I with a good will, nay, with plea∣••ure, eat a bitter or sowre sal∣lat, as helping to purge out

some mellancholy humours, and to whet the dull appetite; and shall I not much more swallow this Pil which is bit∣ter onely in the mouth, but in the stomacke ful of sweetnesse and nourishment? Nay, are not all these afflictions (being sanctified by God) especiall evidences of my adoption and filiation through Christ? Are not these stripes so many wit∣nesses that I am his child? And this smart, a sure testimony that I am genuine and no ba∣stard? And with all the res••, hath not he promised and as∣sured me not to fayle, nor for∣sake me, but to uphold mee in it, and bring mee through it, and comfort me by it, and glo∣rifie me after it? Have not all the members of that glorious

body, and the Head himselfe, the Prince of glory, beene per∣fited through afflictions?* 1.116 Have they not all (Head and mem∣bers) passed through this vale of teares, this roa••ing wilder∣nesse, through many feares, terrors, grievous desertions;* 1.117 crying out with strong cryes, and bitter, to him that is able to save them,* 1.118 yet setting the joy before them, have endured the crosse, despised the shame, and are now set downe in the glory of God. Now therefore,* 1.119 rejoyce my soule in tribulations, knowing that tri∣bulation bringeth forth patience, and patience, experience; and ex∣pertence, hope; and hope maketh not ashamed, because the love of God is shed abroad in our hearts by the holy Ghost, who is given to to us.* 1.120 Nay count thou it excee∣ding

joy, when thou falle••t into these temptations, knowing that the triall of faith bringeth forth patience.

Onely thou (oh my graci∣ous God) who scourgest eve∣ry Sonne whom thou recei∣vest, receive mee whom thou scourgest. Thou who chasti∣sest where thou lovest, oh love this poore soule which thou chastisest! Thou who corre∣ctest not for thy pleasure, but for our profit, oh teach me to profit by thy correction! Make my soule to partake of thy Sonnes holinesse, and then lay on what measure thou seest good of his affliction. Oh let me be conformed to his death and sufferings, that I may bee conformed to his life and re∣surrection. Gracious Father,

after thou hast crowned mee with his thornes, crowne mee also with his glory.

CHAP. VII. Comforts arising from the Word.

NOw as good Chyrurgians often heale some sores with lancing, and cure with wounds; so the Lord most fre∣quently openeth some passage by affliction, and maketh an is∣sue for the sinfull corruption of our soules, to drayne them, and draw out the sinfull mat∣ter which is in them; and ma∣keth a lesser wound to cure the greater. But as hee useth these lancers and corrosives, so also hath he singular lenitives and

anodynes to comfort and strengthen the wounded Spi∣rit. Three especiall meanes hath the wisedome of God set out for sovereigne Cordi∣als to a sicke soule. First, his Word: Secondly, those holy mysteries which we ordinari∣ly call Sacraments: Thirdly, Prayer: all of them fitted by his wisedome to our necessity, and excellent helpes, as well to preserve the sound, as to heale the bruised heart. For Prayer is as the opening of a festered wound, and letting out the filth of the soule, that corrupt core of the old Adam, which filleth it with payne & anguish. The Word is as the playster, which applying the death and resurrection of Christ unto the sore, as well

rotteth and draweth out the sinful matter, as also quickneth the sounder part, and causeth the spirit to grow and wax in health and strength. The Sa∣craments are as Roulers bin∣ding on, keeping close and fast the playster to the pa•••• affe∣cted. Of all these something would be noted severally, but briefly.

To begin with the Word, I purpose not to gather thence all those comforts which are every where stored up in it, this taske would take up al the time of Methuselah. It shall be sufficient evidently to demon∣strate, first, That God hath given his Word to be a com∣fort to his chosen; and second∣ly, wherein generally it may be applyed unto us as a sove∣raigne

Cordiall. Neither doe I intend to distinguish between the Word written and prea∣ched, the substance being in both the same, aud the diffe∣rence onely in the meanes and manner of conveyng it unto us; the one being as the Salve in the lumpe, the other as the same Salve, spread and apply∣ed. Sufficient is it, that whe∣ther it bee delivered by hand or mouth,* 1.121 it is our comfort in affliction, and that which quick∣neth us. When wee are ready to perish in afflict••on, it is our de∣light. Oh when the spirit of a man is wounded with the sting, and vexed with the smart of sinne, when being strucken with the curse of the Law, it is sicke at the heart, striving and strugling for life

with hellish agonyes;* 1.122 How sweet then are his promise, unto our mouth? more then honey unto our taste. Looke as a weary and fainting Traveller, stifled with dust, and melted with heat, is revived with a coole streame, and gentle breath of ayre, so the soule of an humbled sin∣ner tyred and tormented with fiery temptations, is wonder∣fully refreshed with those sweet breathings of the bles∣sed Spirit, and these waters of Life flowing from the Sanctu∣ary.* 1.123 As are cold waters to a wea∣ry soule; so are good newes from a farre Countrey. Never did the chased, and embossed Hart so longue for the rivers of water, or more greedily plunge, or bathe himselfe in them when he had found them, as the

afflicted Conscience, pursued by Satan, and hunted by the cryes of his owne lowd sins, thirsts, pynes, and even faynts for those joyfull newes of peace brought downe from heaven. Now to this very end was the Word written, That wee might have comfort from the Scriptures.* 1.124 And there∣fore are wee commanded to comfort one another with those words.* 1.125 To this end was it put into the mouthes of Gods Messengers,* 1.126 That they might ad∣minister a word in season to him that is weary; who are there∣fore with a fearefull adjurati∣on straitly charged to comfort,* 1.127 for so signifieth that word (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) the English (ex∣hort.) And verily, therefore themselves are ordinarily

more exercised with afflicti∣ons,* 1.128 and in them sustained, and comforted by the blessed Spi∣rit, that they may be the better experienced, and more able to comfort the afflicted: so that their affliction is for others consolation. Certainly, whe∣ther we consider the Word of God without us, either as a Torch or Lamp going before us in these darke and slippery wayes; or as a Guide behinde us, when we are ready to turne out of the way, to the right hand, or left; or whether we consider it as a Seed within us, immortall to beget us unto e∣ternall life, and fruitfull to feed and sustayne us in it, how great in all these particulars, is the consolation which a wea∣ry soule receiveth by it.

Is it a small comfort to a weake and sliding foo••, travel∣ling in a darke and dangerous way, to have a light before him, directing where to step and tread safely? Is it not a great vexation when wee are journeying in a vast and peril∣lous desert, that wee neyther know the way, nor have any hope of direction?* 1.129 Oh when wee are wandring (as Ioseph seeking for his Brethren) tra∣velling in a search for the Lord Jesus, stragling in a solitary way, seeing no print of any foot before us, how welcome then would any man of God be unto us, who would set us in the path which leadeth to Life, and that Lord of Life? Can we account it a light bles∣sing that the Lord went be∣fore

his people in a pillar of a Cloud by day, and a piller of fire by night through that roaring wildernesse, till they arrived at that land of Canaan? But how much greater a mer∣cy doth God vouchsafe us, in allowing us so perfect a Guide which shall never leave us till wee are brought unto him∣selfe, and to our eternall and glorious rest? which is not onely a piller of fire, or cloud, to point out the way unto us, but a store-house also, filled with all needefull helpes to supply us in the way, and fur∣nish us in all our wants and necessities.

Are we hungry? it is our food: Are we thirsty: it is a Well of Life: Are wee stung with that fiery Serpent?

it holdeth out the bra••en Ser∣pent unto us: Are we assaul∣ted with strong enemies? It is the sword of the Spirit woun∣ding that crooked Serpent,* 1.130 and keeping off those Principalities, powers, and spirituall wickednesses in high places. Are wee resisted in our possession by these cur∣sed Canaanites (whose stature and wals were up to heaven) our sinfull corruptions? It is the mighty ordinance of God to batter downe these strong holds,* 1.131 and high towers exalted against the knowledg of God, and to bring every thought in subjection to Christ. But above all the rest, how sweet a comfort is it that even in the horrours of death, and agony of temptations we comfortably finde and feele it in us as a powerfull seede of

life, quickning and repayring our fainting soules, so that when wee are sunke in the depths of tryall, and seeme e∣ven inclosed in the belly of hell, it underproppeth the weary hand, & sharpneth the voyce of our drooping faith, saying, yet God is good to Israel.* 1.132

Surely, when I heare the Lord with his owne voyce te∣stifie,* 1.133 That when this better part is chosen, it shall not bee taken a∣way:* 1.134 when his holy Spirit wit∣nesseth to our spirits, you are borne not of mortall but immortall seed, the Word of God. All fl••sh is grasse, and the glory of it as the flower of grasse: The grasse wi∣thereth, and the flower thereof fal∣leth away; But the word of the Lord endureth for ever: and a∣gaine strongly assureth us, that

we cannot fall wholly, or finally a∣way by sinne, because the Seed of God remaineth in us.* 1.135 I cannot conceive what any soule could wish to it selfe more comfor∣table on earth.* 1.136 Riches have wings as an Eagle, and flye away.* 1.137 Hell hath opened her mouth wide to swallow the glory, pompe, and joy of the mighty. Beauty is vani∣ty, and favour deceitfull.* 1.138 All our strength but sorrow and labour.* 1.139 Children, if good, our conti∣nuall feares; if evill, our per∣petuall griefes: and in a word, Every man in his best earthly e∣state altogether vanity:* 1.140 Life decreasing by the growth of it; the earth, yea, even the heavens also passing away; but this blessed Word never passeth; never, but as the truth of God, in his covenant

with Christ, hath evi••••ntly expressed:* 1.141 My Spirit, and my Word which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seeds seed from henceforth, sa••th the Lord, for ever. Verily, were there no other comfort to a Christian, but only that word of Truth, the seed, and food of everlasting life, begetting him to God, and still re∣mayning and waxing in him, it were sufficient, (if the bal∣lance be even, and the hand steddy which weigheth it) to sinke downe all the discom∣forts of this world, and to e∣stablish a Christian heart with strong consolations, and glo∣rious rejoycings.

CHAP. VIII. More speciall comforts from speciall parts of the Word.

LEt us descend into some few specials, and insist a ••ittle upon the mayne parts of these holy writings. Now the Scriptures, (as I conceive) may not unfitly bee divided into these foure generall heads. First, the Doctrinall, wherin the blessed Spirit tea∣cheth and instructeth us in all necessary truths. Secondly, the Historicall, in which as wel the good examples of the Saints, and their happy suc∣cesse, as also the perverse be∣haviour of wicked Rebels, and their miserable issues are

set before us. Thirdly, the Propheticall (so more specially called) where the men of God encourage•• strengthen, and ex∣cite us to walke in that good way which is pleasing and ac∣ceptable to the Lord. Fourth∣ly, Practicall (as the Psalmes, &c.) wherein the constant practice of the faithfull, and their actions, as well within as without, are lively represen∣ted to our eyes.

Now what great helps and comforts in every one o•• these doth that holy Spirit reach forth unto us? Consider our estate, and their use. Wee are Travellers through this wil∣dernesse of sinne, toward the heavenly Jerusalem, ignorant, and wandring, soone weary and faint. How usefull then,

how helpfull are all these un∣to us? The first is as an open Kings high-way to conduct us. The second is as a Guide, treading, and beating a path before us. The third as goads & nayls to rouze up our slug∣gish nature, and hold fast our slippery feete from back-sli∣ding. The fourth as cheare∣full company, heartning & re∣freshing our drooping spirits, when our weake hearts begin to tyre, and those good wayes wax tedious to sinfull flesh. Let us now handle some of these particulars in severall.

Surely, whatsoever comforts a wayfaring man could wish in his journy, are in these helps offered, and given him: The [ 1] first thing that a Traveller de∣sires, is a good way: oh when

the wayes are first plaine, and easie, not hard to finde: Se∣condly, when they are cleane, not deepe and miery: Third∣ly, when they are even; not mountaynous, and rocky: Fourthly, when they are strait, not crooked and winding, then are they accounted very good, and are no little helps & com∣forts to any Traveller: Nay, in such wayes we goe not on∣ly with patience, but with de∣light.

Thus the wayes of God in his Word,* 1.142 are first plaine to him that understandeth: not onely a plaine way, but light too, in the way, Psal. 119. 105. not like these earthly, but that hea∣venly way. For as that (via lactea) or milkey path, (as it is called) in heaven, which by

the infinite lights, stucke very thicke in it, embrightens it selfe:* 1.143 so, the path of the just, is as the shining light which shineth more and more unto the perfect day. Secondly, they are cleane and pure,* 1.144 very pure (Psa. 119.140.) not a spot of sinful mire in them; so farre from entangling, and encombring our feet, that they rather ha∣sten and quicken us. Thirdly, they are very even & smooth, not stony and troublesome; Vallies filled, mountaines plained, and roughnesse smoothed:* 1.145 Very easie and light. Mat. 11. 30. no way grievous, 1 Ioh. 5.3. nay, very pleasant, and sweet above the honey, and honey-combe.* 1.146 Last∣ly, they are right and strait, no crookednesse, or perversenesse in them. See Prov. 8. 8, 9.

Luk. 3. 4, 5.

And what marvell then, if they who have walked in those wayes, have beene wonder∣fully delighted, and even ravi∣shed in such paths?* 1.147 They are wayes of pleasantnesse, and paths of peace, in which we finde all the rich treasures and jewels of wisedome, eternall life, and perfect blessednesse.

A second comfort that a Tra∣veller [ 2] would wish in his jour∣ney, is a perfect Guide. Now then when we remember our stupid, and more than beastly ignorance, that even when the way is plaine and strait, yea, pleasant, yet we can make no progresse without a Guide, as is manifest by the cōfession of that good Eunuch (Acts 8.31.) and the experience of every

good Christian, what a com∣fort is it that God hath given us so many directions, and ex∣cellent Guides, walking in e∣very good path before us•• If wee desire to travell in the way of faith, the Father of the faithfull will lead us the way, and chearefully call us after him,* 1.148 Who against hope beleeved in hope, and being not weake in faith, considered not his owne bo∣dy now dead, nor the deadnesse of Sarahs wombe: He staggered not in the promise through unbeleefe. So likewise that Guide and Captaine of Gods people, who went before them from AEgypt unto the land of Ca∣naan, will march before us in that way of faith to the land of Promise, whose piercing eye of faith beholding him who

is invisible,* 1.149 and fastened on the recompence of the reward, despi∣sed the wrath of the King, and chose the afflictions of Gods people before the pleasures of sinne, estee∣ming the reproach of Christ grea∣ter riches than the treasures of E∣gypt.

Would we walke in love? We have choyce of excellent Guides. In that love of Christ how chearfully will that ho∣ly Penitent (converted Mary) point, and tread out that path for us?* 1.150 Who having much for∣given her, loved much; and thought nothing too deare, o•• precious for the beautiful feet of that great Apostle, and Prince of peace.* 1.151 Oh how powerfully will that chosen Vessell draw us after him in this tract of love to the Lord

Jesus, and to all his members? How did the love of Christ con∣straine him?* 1.152 How did hee rejoyce in tribulations, bonds, and death it selfe for Christ?* 1.153 How did his heart burne and flame in charity, who could willingly spend, and ••e spent for them whom the more a∣bundantly hee loved, the lesse hee was loved againe? Who wey∣ing the profit of the Churches with his own glory in Christ, was in a strait,* 1.154 and knew not which to preferre, whether his owne infinite and glori∣ous happinesse with Christ in heaven, joyned with some losse to the Church, or the advantage of Gods people, joyned with infinite miseries which he suffered on earth.

If we desire a Guide in the way of patience; that holy

Patient offereth himselfe un∣to us. He steeling his resolu∣tion, and whetting it upon a strong faith, Though hee slay me, yet will I trust in him:* 1.155 cut∣teth his way through thornes and bryers, infinite grievances of body and soule, and resteth in this confidence,* 1.156 When hee hath tried mee, I shall come forth as gold.

Consider now how com∣fortable to the Israelites in the Desart, was that Piller of a Cloud, and fire, walking be∣fore them, and pointing out fit lodgings for them: But oh ••ow much more chearefull is this Cloud of the faithfull Saints,* 1.157 leading the way; and infinitely above them all the Lord Jesus himselfe, the Au∣thor & finisher of our faith, who

in all these, and every other good path, not onely guideth us with his foot, but uphol∣deth us with his hand, and ma∣keth his example as well a patterne to governe our steps, as a staffe to support our weak soules, till wee rest for ever with him in glory.

CHAP. IX. Comforts from the Propheti∣call and Practicall Scriptures.

ANother cōfortable help [ 4] in a long journey especi∣ally if the beast which carry∣eth us be dull, or stumbling, is good furniture: In such an occasion who would willing∣ly set out without strong

reynes, a sharpe snaffle, a spur and switch to quicken his slow beast. Oh then what so∣lid and plentifull consolation will those Prophetical Scrip∣tures poure forth unto us. For when wee consider our unto∣ward disposition, by reason of so much sinne cleaving yet stil so fast unto us, when wee re∣member how slow and slip∣pery our affections are, which carry on our actions in the wayes of life, it cannot but be a great comfort that the Lord hath given us meanes to cast out this frowardnesse, and to bring into order our disorder∣ly nature. I will insist onely in two particulars of our cor∣ruption.

First, although our gracious [ 1] God hath by the light of his

Word as well discovered the way of life leading to him∣selfe, and cleared our eyes to discerne it, although hee hath given us the hystorie of his Saints as excellent Guides, to direct us, yet how dull and sluggish are we, how heavy in every good duty? How dull of hearing?* 1.158 How slow of heart to beleeve?* 1.159 Our hands hang downe, our knees how feeble?* 1.160 Now the words of the wise are as goads to quicken our sluggishnesse.* 1.161

Secondly, wee are as slip∣pery as we are sluggish. I ap∣peale to any Christian who hath any knowledge of him∣selfe, what trouble, griefe, and wrastling hee findes in him∣selfe to hold fast his heart from starting and wandring in every service of God. If we

looke to our minds, how slip∣pery our memories? In re∣tayning that good word of God, very ••ievs.

In which respect we often enforce our gracious Teacher to chide with us.* 1.162 Can a Maid forget her ornaments, or a Bride her attire? yet my people have forgotten me dayes without num∣ber.* 1.163 Doe you not remember the five loaves, &c.* 1.164 You have for∣gotten the exhortation. Our harts and affections how sliding? Nothing so deceitfull:* 1.165 readie to depart from the living God.* 1.166 Sa∣lomon loved the Lord, and wal∣ked in the waies of David his fa∣ther:* 1.167 But wee see how soone that love cooled in him. The Galatians loved Paul,* 1.168 even to plucke out their eyes, and give them to him. But how soone

left they to be zealously affected in that which was good?* 1.169 And as their affections were to the Minister of the Gospell, so to the Gospell it selfe, soone re∣moved to another Gospell. How fervent was that first love of the Ephesians?* 1.170 But it quickly decayed. The Israelites when they heard the Lord speake out of the fire, solemn∣ly protested,* 1.171 Speake thou unto us all that the Lord our God shall speake unto thee; and we wil heare and doe it.* 1.172 But how suddenly had they corrupted themselves, and turned out of the good way? How earnestly was Peter resolved, and vehemently promised, that he would dye with Christ, and not denie him. But oh how soone, how easily, and fearefully he slipt, and headlong fell into

an utter denyall with oathes and curses.

Now then when a Christi∣an is cast downe in the sight of this his sinful corruption, how comfortable is that Ordinance of God (which hee knoweth to bee appointed, assisted, and sanctified by the blessed Spi∣rit) as nayles, fastned and dri∣ven home, holding in, and keeping close his starting heart unto the feare of God, and not suffering it to warpe by this treacherous revol∣ting? Certainly, as that Word spoken by Christ, fiered the hearts of his Disciples,* 1.173 that they felt them to burne within, while he discoursed with them, & opened the Scriptures. So those faithfull Christians, who give up their hearts unto a constant

reading, hearing, and medita∣ting in that holy Word, shall experimentally find and feele it to bee a fire to thaw their frozen, dead, and sluggish spirits; to put forward and quicken them; strong bonds to tye and knit their wavering affections unto all constancie, and chearefulnesse in Gods service. How doth that re∣proving Word awaken Da∣vid,* 1.174 rouze, & rayse him from his deepe and long security? How doe those sweete pro∣mises quicken him, and, inlar∣ging his heart, hasten his feet to runne in the way of Gods Com∣mandements.* 1.175

The same effects of this bles∣sed Ordinance our experience teacheth us, in which respect not onely those precious pro∣mises,

but even those sharpe reproofes also are sweet and comfortable: bitter indeede in the mouth, but sweete and very cordiall to the inward man; stirring up our sleepy nature, dashing out that sl••g∣gishnesse, and binding our hearts more close and fast in that feare of God, which is the very knot of our Cove∣nant.

Lastly, how welcome to [ 4] a weary Traveller is good companie, who will goe a∣long with him in the same way, and intend to lodge in the same Inne. Much com∣fort therefore will arise to us from those practicall Scrip∣tures, (Psalms, &c.) For how are we refreshed in our jour∣ney by those pleasing confe∣rences

which we enjoy with those blessed Saints.

Looke as in our Travell nothing more cheareth, and maketh us forget all wea∣rinesse, than good Company, discoursing of things profita∣ble, and delightfull: So, when we goe along with these bles∣sed Saints, in those practicall writings, opening their very hearts unto us, and unfolding the whole frame of the in∣ward man, how are wee re∣created and strengthned? How sweetly do we forget, & with little or no trouble swal∣low many difficulties & hard passages in our journy throgh this wretched world? How cōfortable is the Communion of Saints, even in this life? Our conversation with them is a

little Paradise. Oh how infi∣nite joy will flow from that holy fellowship in heaven? It is one, and not the least part of our happinesse,* 1.176 that we shall come to that general assembly, and the Church of the first-born which are written in heaven? Now then when wee here converse and conferre with them, it cannot but be a great delight and refreshing to our soules. And the more, because in all occurrents and occasions they will furnish us in any duty.

In receiving of any bles∣sing, how shall we see their hearts swell, and their lips overflow with all thankful∣nesse? How doe they melt in humiliation, and swimme in teares? How doe they shar∣pen their voyces in fervent

petition? In any desertion, what expressions of longue∣ings? What sighing, pining, mourning? How doe they fill their mouthes with insinua∣ting arguments to wooe the Lords returne, and regain the sense of his favor,* 1.177 giving him no rest till they feele the joy of their salvation restored?

CHAP. X. The application of this comfort by meditation.

HEnce also may an affli∣cted Spirit take words unto it selfe, and say; Why doe I thus vexe mine owne heart, and disquiet my selfe in vaine? Doe I not still en∣joy the holy & blessed Word

of my God? Is there any losse which it doth not richly supply? Can I be poore, who possesse those precious Promi∣ses?* 1.178 Can I be miserable, who attend on the posts of his dores, and heare him? If I lose father, mother, house, lands, have not I a promise of an hundred∣fold for the present, beside that eternal life to come? Mar. 10.30. If I am in any distresse, have I not a promise, that when Father and Mother forsake mee, he well take me up? Psal. 27.10. Have I not his command to cast my care upon him? Psal. 55. 22. and his promise, That hee will care for me, 1 Pet. 5.7. Have I not his word, that he will ne∣ver turne away from me to doe me good?* 1.179 that he will rejoyce in mee to doe me good? His promise

is, that I shall want nothing that is good;* 1.180 and his word is good, as good as his deed: How then shal I be destitute of any good blessing,* 1.181 who have the Promise of this life, and the life to come? Why then, oh my soule, art thou cast downe, and troubled within mee? Is not that immortall seed of the Word cast into thy heart? Doth it not still abide and remaine in thee? Yea,* 1.182 though I walke in the valley of the shadow of death, I will feare no e∣vill, for thy rod and staffe com∣fort me. Is not thy Word my way? a way leading mee to life? a lamp in the way, en∣lightning mee, and a Guide with a light directing me? a burning light quickning my frozen heart, when it is dull; a sweete Companion, refre∣shing

me when I am weary? Is it not a plaine way, an e∣ven way, a cleane way, a strait, delightfull, and plea∣sant way? Diddest thou ever, oh my soule, tread one step in it, but that thou foundest some precious Jemme and Jewell? What treasures of knowledge, and wisedome, of faith, hope, love, and every rich grace have there offered, and even thrust themselves in∣to thy hands? Oh what love∣ly fellowship, what heavenly company, what sweet and ra∣vishing conferences have, and doe I there enjoy!

No sooner stepped I into that path of faith, but•• instant∣ly that Father of the faithfull went before me, and with an hundred sweet comforts drew

me on to those his steps; that walking in the same faith, I might obtaine the same blessing.* 1.183 When I entred into the tract of God∣ly sorrow, and true Repentance, how cheerfully did that wee∣ping Marie leade and conduct me? When I set my foot in∣to the way of heavenly love, how fervently did that most zealous Apostle draw mee af∣ter him?

See, see how many glori∣ous Saints; see, oh see the King of Saints and glory, thy gracious Saviour, in every good way directing, sustay∣ning, cheering, and even car∣rying thee along to that hea∣venly Paradise.

What my soule? Shal those three Easterne Sages, when one Starre alone leading them

to Christ, (then a poore despi∣sed Infant) went before them;* 1.184 shall they rejoyce, rejoyce with exceeding great joy? And wilt thou, or for very shame canst thou hang downe the head, when so many hea∣venly lights, when the Sunne of righteousnesse himselfe, com∣forting thee with his owne, and such his Starres presence, and chearefull beames, lea∣deth and conducteth thee to that inheritance of light, and infinite glory? Oh then thou eternall Word, Way, and Light, who hast brought my feet, and entred them into thy Word (a lightsome way) set∣tle me yet more deepely in it, that my heart may stand fast in thee my way. Put thy Word into my mouth, that my mouth

(ever talking of it) may grow fruitfull in edification: Oh cleare mine eies with this true heavenly light, that I may be∣hold with joy, the light of thy countenance.

CHAP. XI. Comforts sealed up in the Sacraments.

IT hath also pleased our gracious God to adde seals to his Word, That by two im∣mutable things, wherein it is im∣possible that God should lye, wee might have strong consolation.* 1.185 Certainly, every word of God is infallible. Heaven and earth shall passe, but not a word that he hath spoken. God hath not therefore annexed seales to

his Covenant, that it, or his purpose, but that our weake hearts might bee strengthned and confirmed. How unspeak∣able is this comfort, that the Lord should be so farre from despising our weake faith, and disdaining our poore soules, strugling under unbeleefe, that hee should yeelde to our weaknesse, and underprop it with these powerfull abetters of his truth? Hee might shake the head at us when hee seeth so little credite given to his Word; but hee rather strengthneth us with these sa∣cred mysteries; which are to us as the hand of Christ, reached out to Peter, to save our wavering soules ready to sinke through unbeleefe. The Covenant of God is,* 1.186 I will be

their God, and I will not turne a∣way from them to doe them good, but will put my feare into their hearts, that they shall never de∣part from mee: Yea, I will re∣joyce over them to doe them good. The consolations•• flowing from this Covenant thus sea∣led, how strong, how full?

For first, throw downe a man thus sealed up in this co∣venant of grace, from all the joyes of this world, into a ve∣ry hell upon earth; Had hee lost all his substance, chil∣dren, health of body; nay, peace of soule also, in some measure, as Iob; yet may hee thence, with strong comfort, infallibly conclude, That this estate is good for him; nay, best for him. For God is faithfull, and his Covenant

sure, (beyond all possibility of deceiving, or being deceived) who hath promised, and sea∣led his promise to doe him good, to rejoyce over him in doing him good. Hence the faithfull soule will build this conclusion, and rest upon it:* 1.187 It is good for me to be thus affli∣cted.* 1.188 It is good for mee to beare the yoake in my youth. Oh, if my faith were as strong as my sense, I should taste much more sweetenesse in Gods goodnesse, than bitternesse in his affliction.

Againe, especially when wee consider the matter of these Sacraments, and nature of these seales; what rivers of comfort must needs flow into the heart of him who rightly partaketh them? Look

as Princes grave their owne portraitures in their seales, sit∣ting in state upon their Thrones, invested with their royall apparell, adorned with their Crownes and Scepters: So the Lord Jesus Christ in these his Signets hath lively represented himselfe in his death, conquering, triumphing and leading captive all our e∣nemies, and even trampling them under our feete. But Princes can grave nothing on their seales but their dead I∣mages: Not so here; For in these the very person of the Lord Jesus is given us, as be∣ing not onely represented, but presented and exhibited to the faithfull. The body of Christ feeding and strengthning, the blood of Christ, washing, and

(more than wine) cheering up our fainting spirits, is there offred and given us who reach out the hand of faith to re∣ceive him. Now how hee should be unhappy, who hath Christ, or misse of comfort, whose soule is filled with the Lord Jesus, it is not possible to conceive.

But let us consider them a little severally.

Baptisme is that Sacrament wherein God applyes the bloud of Christ to wash us from all the pollution of our sin, and to communi••••te unto us his own glorious purenes. Let us therefore take some no∣tice, first, as well of the filthi∣nesse of sinne, as our filthinesse by it, and then of this excel∣lent purenesse.

Certaine is it, that our cre∣ated understanding cannot find power in it selfe to conceive, much lesse words to expresse the infinite loathsomnesse of sinne. Hence is it that in Scrip∣ture the wisedome of God re∣sembleth it to all those things which are to our senses most abhorred: sinne to stinking mudde, a sinner to aswine wal∣lowing in that mire: sinne to a loathsome vomit, a sinner to a dogge licking up his vomit: in a word, sinne to death, a sinner to a rotten carkasse, and his throat to an open Sepul∣chre, exhaling, and belching out stench and putrefaction: so infectious, that one sinne entring into the world, tain∣ted and slue the whole world with sinne, turning Saints into

swine, Angels into Divels: so loathsome, that even both the materials of man,* 1.189 in the very touch, defile; and the most pure and holy duties,* 1.190 passing through a sinfull heart, are al∣together abhorred, and abo∣minable: It staineth the very righteousnesse of the Saints,* 1.191 (who are not on earth yet ab∣solutely clensed from it;) so that in it selfe it is no better than a filthy clout. This is our estate, from which by Christ (applied unto us in Baptisme) wee are delivered.

Secondly, ponder well what is this image of Christ, which Baptisme imprinteth upon us: It is even the Divine nature, that glorious beauty of holinesse, which, in God, the blessed Angels (above all o∣ther

attributes) admire and prayse. Esa. 6.3. Surely, if a∣ny thing can be in God more excellent than other, then ho∣linesse is it: As the face is in the body, so is holinesse in the Lord, the very beauty of the Divine Nature. And as a passionate Lover is even ravi∣shed with the presence and sight of his beloved; so is it the compleate happinesse of the creature to behold that face of God shining with that ravishing bewty of holinesse. Men sweare by the greater,* 1.192 but because none is greater than God, therefore God sweareth by himselfe, but in himselfe, by nothing (that I remember) but his holinesse.* 1.193 Oh then how unspeakeable is the comfort of this holy Or∣dinance,

which clensing us from such a filthinesse, wash∣eth us into such a beauty.

Againe, the Lords Supper is that holy Mysterie wherein the Spirit perfecteth this worke which hee hath begun in us, and throughly assures us Christ.

Looke as when the wax is hard, the first impression chan∣geth the forme, and mak••th some, though no perfect print of the Image ingraved in the seale: so that Image of God, which by Baptisme is stamped upon us, but by reason of our sinfull hard hearts, as yet in part onely, is by often apply∣ing the Lord in that other Seale more perfectly expres∣sed, and more lively pourtray∣ed in us. So being entred in∣to

life by Baptisme, wee are nourished by the Lords Sup∣per, and more strengthned, till wee attaine unto full growth and ripenesse.

CHAP. XII. Meditation in these comforts given in the Sacra∣ments.

NOw here againe let us commune with our owne hearts, and say; Why, oh my soule, art thou so distracted, and rent with doubts and di∣strustfull feares? Hast thou not the seales of Gods Cove∣nant for thee, yea, in thee? If hee will doe thee good, shall any creature bee able to hurt thee? If he will knit my heart

to him in his feare, what shall separate it from his love? Oh be perswaded (for which thou hast so strong evidence and assurance) That no tribulation,* 1.194 nor anguish, nor life, nor death, nor principalities, nor powers, nor things present, nor things to come shall be able to seperate thee from the love of God, which is in Christ Iesus our Lord. Now there∣fore cast thy burthen upon his truth; leane and stablish all thy hopes upon these his sea∣led Promises. Oh let perfect love cast out all distrust and feare. Assure thy selfe hee will not, nay, in his truth can∣not faile thee in such assuran∣ces. How should not he pitty his owne (though never so weake) life in thee, who pitti∣ed thy death in sinne? How

should hee hate thee now his childe, who loved thee once an enemy? Oh my God, as thou hast given me an eye, in some measure, to see my sin∣full filthinesse; so hast thou given me an heart, in the same measure, to loath my selfe so polluted and filthy. Lord, thou hast made mee to know, and I desire with more fee∣ling, to acknowledge that I am beyond measure, beyond mine owne apprehension, in nature, horrible and lothsome: my roote, rottennesse; my stalke, corruption; my fruit, contagion; more vile than the earth I tread on, more pollu∣ted than the dung I scorne to tread on. But (oh incompre∣hensible heigth, depth, bredth and length of thy grace!)

those thine infinitely pure eies could even then with com∣passion behold this unmeasu∣rably impure and infectious mire, when no eye pittied me, when I had no pitty on my selfe, even then hadst thou compassion on me.* 1.195 When I was cast out as the execrable and loathsome dunghill of the world, even then d••ddest thou not despise me: I was dead in sinne, stinking in the grave of my lusts, yet even then didst thou say unto me, Live. Thou washedst mee with the water of life, the Blood of the Lord Jesus; annoyntedst me with the oyle of thy gracious Spi∣rit, and diddest set thine owne beauty upon me.* 1.196 Thou hast nou∣rished me with the true Man∣na, That bread of heaven, which

giveth life unto the world: And daily dost thou vouchsafe to renew mee after thine image, and to strengthen thy life and nature in me.

And now my God, is there any thing like this, to be like to thee? Oh what an honour, what a Crowne is this unto me? In all other endowments every creature may excell me. Stones more durable, Plants more vegetative, Beasts more sensible, even Divels more wise and understanding: But herein hast thou magnified thy grace toward me thy ab∣ject Creature, that I excell o∣ther workes of thy hands in that, wherein thou (my glo∣rious God) excellest thy selfe: that thou hast printed thy ho∣linesse, thy Divine image and

beauty upon me, and crowned me with thy glory and honor. Rejoyce then, oh my soule, in the Lord, and dance for joy. His grace hath prevented, and farre out-runne thy wishes: As the first Adam lost all his happinesse by his ambitious desires to bee like unto God in knowing good and evill, so the second Adam hath restored all happinesse, by satisfying our ambition, in making us like himselfe, in loving good, and hating evill. The life and e∣state which thou enjoyest in Christ, the nourishment of that life, and the assurance of that estate, equalleth, and tran∣scendeth thy most ambitious desires and wishes.* 1.197 Rejoyce then in the Lord, againe I say rejoyce: for the world is thine,* 1.198 things pre∣sent,

and to come, are thine, life and death are thine, nay, the Lord of life is thine, thy portion, the seale of thy portion, and of thine inheritance in glory.

CHAP. XIII. Comforts arising from Prayer.

A Third Ordinance of God in which hee yeeldeth us much consolation, is Prayer: wherein whether we consider the privilege which wee en∣joy, namely, that we dust and sinfull ashes may speake unto the glorious Lord of heaven, and upon all occasions, at any time of need, boldly, through Christ,* 1.199 approach unto his presence, and make all our

wants knowne unto him: or the power and efficacie of Prayer, that we never speake in vaine, but prosper in all our suits; what can bee a greater consolation to an afflicted Spi∣rit? What? Hath God ope∣ned an eutrance for us unto his grace, through the meditation which is in Christ? Hath he set out the Sonne of his love to be our Intercessour? Clo∣thed him with our infirmities,* 1.200 that he might be an high Priest for us, mercifull, sensible, and tender of our weaknesse? Hath he appointed this Angell of the Covenant,* 1.201 to incence and perfume our praiers with his most fragrant mediation, & so to bring them into his presence? Hath hee exempted no time, but made every howre, every minute a

season for this holy Ordinance so that the oftner wee come, the more welcome; and the more importunate our suit, the more sweete and pleasing? Hath hee not permitted, but commanded,* 1.202 Call upon mee in the day of trouble; and instantly promised, and I will deliver thee? Hath he not bid,* 1.203 Aske•• and assured us, you shal receive? Doth hee wish us, Be carefull for nothing, but in all thiugs let your requests be shewne to God in prayer? And because we know not how to pray as we ought,* 1.204 hath hee given us his Spirit to helpe our infirmities, and to make inter∣cession for u••, with grones which cannot be uttered? And can any man want comfort, who en∣joyeth this privilege of Gods children, and of the favourits

of the King of heaven?

But some, perhaps, will reply here, Doe not wee see many Saints complaine, and have not I found by experi∣ence, that God doth not al∣wayes grant what wee aske?

Ans. The Rules here of that Ancient Father, are good:* 1.205 Sometimes God giveth in wrath what is asked of him: sometimes denieth in love. And againe,* 1.206 The Lord is gracious, who often giveth not what we aske, that hee may give what wee should aske. And yet againe, God alwaies heareth us, not alwaies our wils, but alwaies our profit. God gi∣veth the Israelites flesh in wrath, and with store of flesh,* 1.207 leanenesse of Spirit.* 1.208 He giveth a King in anger, when they aske him,* 1.209 but hee denyed Paul in

love, that hee might keepe downe his heart from rising in pride, and stablish it with sufficiency of grace. Some∣times our Children aske of us things which are no way good, and sometimes they aske things that are good, but out of due time; wee give them neither: Thus often doe we, and therefore receive not. But fully to answer this ob∣jection, we must by no means forget, that in all petitions there is both a generall inten∣tion and purpose of asking good, and a desire of some particular, which we suppose to be good; but through our dulnesse in understanding, and want of a discerning Spirit, may bee good, or evill. A∣gaine, wee must remember,

that in God there is an infinite wisedome which clearely and perfectly discerneth what ei∣ther in it selfe, or to us is evill, or good.

Now then, if the Lord should satisfie us in our mi∣stake, granting the particular which we cōceive to be good and he knoweth evill) and so should deny us the good which he knoweth we intend and purpose; this (under a see∣ming grant) were a plaine de∣nyall; whereas the contrary seeming a deniall, yet is, (and wil hereafter plainly appeare to be) an evident grant, though not of that which wee igno∣rantly aske, yet of that which in truth we desire. Certaine is it, that by reason of our great ignorance in asking, e∣very

faithfull Christian pray∣eth with al subjection to Gods will and wisdome (so we are taught as well by precept, Thy will be done,* 1.210 as by practice, Not my will, but thy will be done;* 1.211) and as certaine, that what wee so aske, we shall without faile receive. For hee that gave Christ, unasked, to us, when we were enemies, will not de∣ny any grace (when hee is en∣treated) to them who are re∣conciled in Christ, and aske in his name. This then is suffici∣ent for a Christian, that he first knoweth, that God hath wil∣led and decreed to give him Christ, and with him all good things, & secondly, that what∣soever he asketh according to that will, he shall without all faile receive, 1 Ioh. 5.14.

CHAP. XIV. An Answer to some further objections.

BUt some weake dejected Christian will bee ready to reply; All things indeed are possible to him that be∣leeveth, but, alas, I have no faith to pray. True it is, that prayer is but the speech of faith, And how can they call upon him in whom they beleeve not. Faith (saith that excellent Father) gives life to prayer, and praier gets strength for faith.* 1.212

For answer, let an humble soule well consider how a man, with griefe, should sen∣sibly feele want of faith, if

he had not some faith to give him sense and feeling? How should spiritual sense be with∣out life, or spirituall life with∣out faith. As he in the Gospel first found his sight in the de∣fect of it, (that hee saw men like trees,) So might weake Chri∣stians easily discerne some measure of true faith, even in this griefe, and complaints for want of faith.

Againe, we shall easily per∣ceive, in these Complainers, much detestation of sinne, not onely in others, but especial∣ly in themselves, and passionat desires to glorifie God in all faithfull service. And from what root can these fruits a∣rise, but from that faith which purifieth the heart.

Some others complaine, I

know well that fervent prayer prevaileth much; but I have no heat, no life, no fervour of prayer; but in such duties find a wonderfull coldnesse, d••l∣nesse, and even deadnesse of spirit. But let such know, and continually remember, that these feelings are very com∣mon to Gods dearest Saints on earth: I am afflicted verie much, (saith David,* 1.213) quicken mee, oh Lord, according to thy Word. Nine severall times doth that holy Prophet call for quickning grace in that onely Psalme; which evident∣ly argueth much sense of spi∣rituall dulnesse and deadnesse.

At such times therefore (be∣cause the Word quickneth us)* 1.214 let us shake ou•• this heavinesse by some meditations on those

grounds of prayer which we finde in the Word.

Now these grounds are either such as are within, or without us: Those within are first some feeling of a grie∣vous defect and want; second∣ly, some apprehension of good in the things desired. The outward are, first, the ability, secondly, the bounty of those whom wee aske. Now as where in much want there is no feeling of any defect, or if there bee sense, yet no de∣sire of supply, there no man will seeke out for helpe: So, when all these concurre, yet will wee not aske, where ei∣ther there is wrll, but no pow∣er, or much power but no wil to succour us. But when a man findes at home nothing

but want and beggery (as wel want of all necessaries, as want of strength in himselfe to procure them) and this want stirreth up hunger, hee will soone leave his owne bare walls, to get reliefe of some rich and bountifull person.

And according to the mea∣sure of these grounds will be his diligence in using meanes, and seeking help: where there is much sense of much want, strong desires of supply, cer∣taine knowledge of great abi∣lity and bounty in some neere neighbour, there also the put∣ting forth of meanes to pro∣cure relief wil be answerable.

Now then let a Chri∣stian, wh•• desireth to shar∣pen his voyce in prayer, whe••

his heart with serious medi∣tations: 1. Of his desperate wants; want of all necessary grace, want of all power to supply it of himselfe. Consi∣der that thou art poore,* 1.215 wretch∣ed, miserable, blind and naked: no sufficiencie in thee to thinke one good thought.* 1.216 2. When thou hast taken a good view of thy many and grievous wants, ponder well the necessity of the grace which thou wan∣test: Remember the profit, the sweetnesse, the excellency of it;* 1.217 that All things are dung and losse in comparison of the ex∣cellen•• knowledge of Christ, the v••rtue of his resurrection, and comformitie to his death. By this meanes thou wilt finde thy desires to bee kin••led within thee. Then ••et before thine

eyes that Father of Lights, from whom (as beames from the Sunne) flow out infinite streames of grace and good∣nesse toward his creatures: weigh diligently that hee is rich, infinitely rich to all that call upon him:* 1.218 gracious, infinitely gracious to those who seeke him in Christ. Men grow poore by much giving: but hee, the more hee gives, the more he may.* 1.219 No end of his store, no end or beginning of his goodnesse: insomuch, that where hee once giveth, there he ever giveth; one grace e∣ver making way for another•• and the more thou desirest and askest, the more welcome; and the more excellent the things which thou beggest, the more sure thou a•••• to re∣ceive

them. If Salomon aske wisedome, hee shall have it with advantage of other bles∣sings which he asked not: how much more when thou askest holinesse? Oh if thou aske, Give mee thy selfe to be my Father; give me thy Sonne to be my Head and Saviour; give me thy holy Spirit to bee my life and quickner; give me o∣bedience to all; How shouldst thou misse? Thou which art a parent, how willingly canst thou (being thy selfe evill) give good things to thy child, though the more thou givest the lesse thou hast; but if hee aske wisely, things that are truly good, not toyes, and tri∣fles, how art thou delighted in his petitions? how gladly dost thou give him with increase,

whatsoever hee intreateth? How much more shall your hea∣venly Father give the holy Spi∣rit to those that aske him?* 1.220 Re∣member the example of blind Bartimeu••.* 1.221 Hee feeling the great misse of his eyes, and the discomfort of perpetuall darkenesse, and knowing well that as in himselfe there was no helpe, so in Christ (as being the light of the world) there was both infinit power, and grace, (as denying none that came unto him laden & oppressed) never ceased crying, Iesus thou sonne of David have mercy on me. They discourage and re∣buke him that he should hold his peace: what then? Did he sit downe and cease? No, but whetted with the remem∣brance of his own misery, and

Christ his mercy, Cried out so much the more a great deale, Ie∣sus thou sonne of David have mercy upon mee. Remember how earnestly, and unces∣santly he sued; remember how he prospered in his suit. Now goe thou, and doe likewise. Sharpen thy desires with se∣rious meditatiō on thy wants: set before thine eies this pow∣er and bounty of the Lord, and then intreat, beg, sue, impor∣tune his favour, and never give him over, till hee give thee in thy request.* 1.222 Nor let thy spi∣rit faint, but know thou shalt obtaine as sure as God is true. Thou canst not faile, because he cannot be unfaithfull.

CHAP. XV. The application of this comfort by meditation.

NOw then when thou fin∣dest thy Spirit cast downe within thee, rowze it up with some such meditation.

How is it (my Soule) how is it, oh thou of little faith, that thus in the day of trouble thou refusest comfort?* 1.223 Hast thou not good leave, yea, a precious liberty, nay, a sweet command from thy gracious Lord,* 1.224 Is any man afflicted? let him pray. Oh my my Lord, Shall all flesh come unto thee, because thou hearest praier?* 1.225 And shall not I who have had so much experience,* 1.226 how often thou hast enclined thine eare unto me, shall

not I call upon thee as long as I live?* 1.227 In the verie day that I cried, thou hast answered mee, and strengthenest mee with the strength of thy right hand in my soule. Can I then want comfort, who have thine eare to heare me, thy compassion to pitty me, thy strong hand to relieve mee?* 1.228 Is there no time untimely in prayer, no season unseasonable, but the time of affliction the very set howre of audience? (Psa. 50. 15.) and shall I not then take hold of this privilege, and use it with cheerfulnesse? Oh my heavenly Father, even I a sin∣full wretch wil give any good thing to the childe of my bo∣dy, when he asketh: But if he desire me to teach him things profitable, his book, his trade,

his duty to thee, to my selfe, and others, how joyfully doe I heare him? how gladly doe I instruct him? how willingly reward him? How then shouldest thou (so infinitely good) so (beyond all that I can thinke) gracious & boun∣tifull, deny me thy poore crea∣ture begging of thee any thing that is truly good, especially when longing after thee & thy righteousnes, in this barren and thirstie land, my soule panteth and fainteth for thy presence, and for that holy Spirit, w••ereby I call upon thee Abba Father? Oh how shouldst thou not (according to thy Covenant) delight in me to doe me good, and as thou hast promised, rejoyce over me to give me my hearts desire?* 1.229

Now then thou, my gracious

Father, who art more ready to give thy Spirit,* 1.230 than wee to aske him, even that Spi∣rit of Prayer and supplica∣tion; Thou who hast com∣manded, Call upon mee in the time of trouble, and hast promi∣sed, I will heare thee; Heare now rhe supplication of thy servant, and when thou hea∣rest, be mercifull. Thou who commandest,* 1.231 Seeke my face, and hast given thy servant an heart to answer, Lord thy face will I seeke: oh hide not thy face from me, nor cast thy creature away in displeasure: Yea, oh my God, quickē thy servant in the sense of my want and miserie, and in the knowledge of thy pow∣erfull grace and mercy, alwaies to pray, and never to faint:* 1.232 So, though I walke in the midst of

troubles, thou wilt revive me, and perfect that which concerneth me.

CHAP. XVI. Comforts arising immedi∣atelie from God himselfe. And first in generall.

LOoke as a vessell, which is coutinually driven downe by the current of any River, will at length fall into the maine Sea, which being the common store-house of wa∣ters, both supplieth the want, and receiveth the over-plus of lesser streames; So when our soules have beene carryed a∣long within these narrower bankes of comforts, they will easily bee wafted into that

wide Ocean, whence every consolation floweth, and into it ebbeth againe, and empty∣eth it selfe. Certainly, the final comfort of a Christian soule, into which all the rest are re∣solved, is God himselfe, infi∣nit in all goodnes, & unchan∣geable in his love, and there∣fore an unexhausted Well, a standing & overflowing foun∣taine of infinite consolations.

Hence as hee challengeth this title, and calleth himselfe The God of patience and conso∣lation;* 1.233 nay, The God of all com∣fort;* 1.234 so his faithfull servants, from their experience, con∣fesse him every where their strength, joy, portion, inh••∣ritance, their Rocke, Towre, Shield, Fortresse, &c. Well might David rejoyce and

glory in the Lord:* 1.235 My flesh (saith hee) faileth, and my heart also; but God is the strength of my heart, and my portion for ever. How strong and invin∣cible was that faith, and by it that comfort of Iob?* 1.236 Al∣though he kill me, yet will I trust in him, and hee shall beé my sal∣vation. And how answerable was their practice to this their profession? Doe but consider what wee read of these holy men.

David being driven from his native Countrey, and from his Fathers house, in disgrace with the Court, and in displeasure, nay, deadly ha∣tred of his Prince, depri∣ved of all his deserved ho∣nours, the just recompence of his noble service, by

the malice and tyrannie of Saul; and (which he accoun∣ted, farre above the rest, the greatest miserie) banished from the holy Assemblies, and the house of God; affa∣mished, and even starved for want of that Word, (which hee preferred above all the earth) not onely thrust out from abiding in the inheri∣tance of the Lord, but by the rage of his Adversaries infor∣ced to seeke Sanctuary in ido∣latous Countries,* 1.237 where hee might have beene seduced to serve other gods, had yet at length hid his head under the protection of an Heathenish King, and found that favour from an enemy, & a Heathen, which he had lost among his friends, and Gods people.

There he placed himselfe in a forraigne City with his wives,* 1.238 and some few loose men, who for their owne advantage had follow••d him. But when hee retireth thither, he findeth the City burned, his wives, and all his substance; the wives, chil∣dren, and all the goods of all his followers carried away. Nothing now was left him but his souldiers; and they, (grieved and vexed at the heart for their losse) take all against him, conspire, intend, and speake to stone him: Look out now into all the world, and see where you can finde upon earth, one spark of com∣fort for this Saint of God: yet even then when he was utter∣ly desolate and forlorne, he could send up his dejected

soule to heaven, and there did finde, and feele infinite com∣fort in the Lord his God. See the 1 Sam, chap. 30. from the 1. to the 7. vers.

Doe we not find the like, nay, more in Iob? His estate was lost, and for outward blessings (goods, and chil∣dren) hee was stript as naked as he was borne: His wife left him, but as a snare: His friends come to comfort him, but through the craft of Satan, shake him more thau all the rest of his afflictions. His life was yet whole in his body, but his body broken and wounded with sore plagues from the crowne of the head to the sole of the foot: But yet the Spirit of a man will sustaine his infirmitie.* 1.239 True; but a woun∣ded

spirit, who can beare? The inner-man embroyled by Sa∣tan, and terrors of the spirit joyned to griefes and troubles of the body; without,* 1.240 plagues continually renued, changes, and armies of sorrowes set against him;* 1.241 within, and without, the arrowes of the Almightie shot at him, sticking in him, and their venime drink••ng up his spirit; the terrours of God fighting a∣gainst him, made him the most afflicted, and (if it were possi∣ble for the faithfull to be mi∣serable) the most wretched man on earth: But even then his poore soule, over-wrast∣led with temptations, cast downe within him, and almost smothered with this load and heape of afflictions, could lift up the head to search out the

Redeemer, and find unspeaka∣ble comfort in him.* 1.242 I am sure my Redeemer liveth, and I shall see God in my flesh, &c.

What was left to those three royal young men (Dan. 3.) in that burning anger of the Tyrant, and that seven-fold heated furnace? What to the Apostle persecuted by Jewes, disgraced by Heathens, stoned by the consent of both, and (as a dead carrion) drag∣ged, and cast out of the City; yea, too little esteemed, nay, judged by his owne children in the Spirit? yet were they then even full of comfort in God. Oh consider with what noble courage those three no∣ble Captives defie the roaring of that Lyon, even the fierce∣nesse of that proud King, and

tell him to his Beard,* 1.243 Our God can, and will deliver us out of thine hand? With what Chri∣stian valour could that great Champion of the Lord Jesus, compassed in, and pressed downe with all the most bit∣ter persecutions of this world cry out Victory, and sing his Triumph? not onely saying with the Heathen,* 1.244 How light are all these things, how slightlie doe I weigh them? nay, These light momentarie afflictions cause to us an excelling excellent eter∣nall weight of glory, 2 Cor. 4.17. but,* 1.245 In all these things wee are more than Conquerors through him that loveth us. So right is it, oh thou Eternall Truth, which thou hast spoken:* 1.246 I, e∣ven I am hee that comfort you; who art thou, that thou shouldst

feare a mortall man, & the son of man which shal be made as grasse.

Sure is it God cannot but be the greatest comfort to them whom enjoy him, because he is the greatest good: For even those heathens (as truly obser∣ved that most judicious Di∣vine,* 1.247 and learned Father) who consider him by the eye of the understanding, and not by sense, preferre him above all vi∣sible, and corporall, above all intel∣ligible, and spiritual natures: Nor can (saith he•• any man be found, who thinketh God to be that, than which any thing can be better. In this all men consent, that they ad∣vance him above all things. Let us therefore, from this incom∣prehensible Sea of consolati∣on, draw out some especiall and particular comforts.

CHAP. XVII. The more speciall comforts which are in God: And first in the Father.

NOw as that glorious one God is distinguished into three persons, so may we dis∣cerne in Scripture a threefold relation betweene us, and eve∣ry person; full of unspeakable joy and sweetnesse: God the Father vouchsafeth to bee our father; God the Sonne hath undertaken to be our Saviour; The blessed Spirit giveth him∣selfe unto us to be peculiarly, and in more specialty, our Comforter.

First, then God the Father maybe considered in this rela∣tion

either to God, or the crea∣ture: In the first kinde he is a Father onely to the Sonne, by an essential communication of his substance. In the second, he is a Father either generally to all reasonable creatures, by creation; to Angels (Iob 1.6.) who are there called the chil∣dren of God:* 1.248 to men, Thou art our Father, and wee the worke of thy hands: and hence Adam sti∣led the Sonne of God:* 1.249 or else more particularly he is a Fa∣ther to the faithfull by grace, and that as well by adoption as by regeneration. For the Father of our Lord Jesus Christ culleth out from amōg the families of worldly men those whom before hee hath predestinated, and bringeth them into his owne family,

setteth out for them, and insta∣teth them into a portion of grace, and inheritance of glo∣ry:) Read Gal. 4. 4,5,6. and Ephes. 1.4,5.) and then by that immortall seed of his Word begetteth them to that divine nature;* 1.250 Blessed be the God and Father of our Lord Iesus Christ, who according to his abundant mercy hath begotten us.* 1.251 Of his own will the Father of lights hath begotten us.

It is altogether impossible in this land of darknesse to be∣hold the infinite light of hea∣venly comfort which floweth from this relation. For what comparison betweene any earthly estate, and our adopti∣on into heaven? The children of Nobles, and of the greatest Princes in revolution of no

long time fall backe into as meane a condition as the low∣est: Ioseph and Marie lineal∣ly descended from David (a great and potent Monarch) how soone could they slide downe in the current of this world into a very low estate? Hee a poore Carpenter, Shee his Spouse: Thus is it in all earthly creatures: Looke as in plants many little threeds grow up into a bigge roote, and that shoots forth into a strong and mighty body, which yet being divided into many armes and branches, at length endeth in small twigs: So is it with all the glory of this world; glori∣ously it seemeth to glister for a short time in a fleshly eye, and to flame and glitter

to the admiration of silly men, but as it is blowne up from a poore sparke, so it quickly sinketh into a little dust and ashes. But in this spi∣rituall estate there is no mea∣sure in the glory, or time: but as their Father, and elder Bro∣ther, so are they Kings: for glory, unspeakeable; for du∣rance, eternall.

For when the Almighty, All-wise God, accepteth, and adopteth us for children unto himselfe, he entreth into an e∣verlasting Covenant with us of grace and love, and bindeth up our unstable, starting, and warping soules in the bundle of life with a double tye; first, of his love to us; second∣ly, of our love to him; I will never turne away from

them to doe them good: yea,* 1.252 I wil delight in them to doe them good: and I will put my feare into their hearts, that they shall never depart from me.

Doe but consider what Spring-tides of infinite conso∣lations flow into our empty soules from this Sea of com∣fort. Certainly, children re∣cejve some comfort from bad parents, much more from good. But what earthly com∣fort can that child wāt (which is in the power of mā to give) whose Parent aboundeth in love, wisedome and riches. Were a Father onely loving, or onely rich, or wise onely, yet even from any of these ••in∣gle in a parent some benefit would be reaped by the chil∣dren; but when they all meet 〈4 pages missing〉〈4 pages missing〉

sed with much evill in this world? nay, are any men so full of wants and griefes? Surely they neither want any true good, or are oppressed with any thing which indeed is evill, whose wants on earth are richly supplied with ex∣cellent treasures of grace and glory, and evils of sense made fruitfull in all spirituall bles∣••ings. For this is an especiall privilege of Gods children, that as the wicked are ever cursed, even in their blessings, Mal. 2.2. so the faithfull are e∣ver blessed, even in earthly curses;* 1.253 all things working toge∣ther for their good; and that they know, Phil. 1.19.

Doe but observe what a strong foundation is here laid for every faithfull Christian

to build up his soule in un∣speakeable comfort, and to solace himselfe even in his worst estate. Can any reaso∣nable man deny, but that such a condition is good, comfortable, nay, best, and most happy for a man, which commeth to him from infi∣nite love, assisted with infinite power and wisedome: Now then thus will a faithful Chri∣stian conclude in his most grievous aff••ictions & crosses. Have not I a sure word, and infallible, that all these things come unto me, not only from Gods power aud wisedome, but from his love?* 1.254 He maketh the heavens by his wisedome:* 1.255 In wisedome hath hee done all his workes.* 1.256 Come not all his cha∣stisements from love, from his

fatherly love?

So againe, an afflicted soule will hence cheere up it selfe in the midst of all troubles. Howsoever these grievances are bitter in the mouth, and seeme (when they are tasted by sense and carnall reason) very unpleasant and evill; yet indeede, if I better consider them, & their nature, looking on them with a spirituall eye, I shall discerne nothing but an outside, and shew of e∣vill, but full within of much sweetnesse, and precious trea∣sure. As that Heathens staffe which hee dedicated to his Idoll, made of horne with∣out, but within filled with gold; or as some fruites bitter in the rine, but plea∣sant in the pulpe of them:

So is there here an appearance of evill covering a world of good; when I have taken a∣way the paring, I shall taste the fruit very delightfull and wholesome: they seeme mes∣sengers of death, but they bring life; they seeme full of sorrow, yet cause much rejoy∣cing; they threaten poverty, but fill with riches. The evill is in seeming onely, but the good and profit reall. It was a prerogative not proper to the Apostle, but common to all the members of Christ, that they are as dying, but (certainly, nay, eternally) living; as sor∣rowfull, yet alwaies rejoicing, as having nothing, but indeede pos∣sessing all things. Read 2 Cor. 6. 9,10••

CHAP. XVIII. Applying these comforts by Meditation.

NOW when wee have throughly beheld, consi∣dered, and by faith applyed this truth to our hearts, let us by some short meditation stir up our fainting spirits, and quicken them in remembrāce of this great priviledge given us by God.

Let us take words with us,* 1.257 turne into our owne soules, and say,* 1.258 Why art thou cast downe my soule, and why art thou disquieted within me? Hath not the Lord commanded thee, & doubled, and often repeated that com∣mand,* 1.259 Rejoyce in the Lord, againe I say reioice? Reioice evermore.* 1.260

〈2 pages missing〉〈2 pages missing〉

none in earth with thee: And hath not he said unto thee, as to them;* 1.261 I will not faile, nor for∣sake thee? And wilt not thou then conclude,* 1.262 If Father and Mother (and all the world) for∣sake me, yet the Lord will gather me up.

Hath not thy gracious Lord and glorious creatour adopted thee unto himselfe, brought thee home into his house, set∣led thee in his Family? Hath he not cast into thy heart that immortall seed of his Word, and so begotten thee unto himselfe? Hast thou not found his al∣mighty power, put forth in this quickning word, to raise thee up from that grave of lusts, in which thou layest dead in sinnes and trespasses, rotting, and even crawling

with the wormes of hell? Is the Lord then of heaven and earth, the Father of Christ, the Father of lights become thy Father, and canst thou want any thing that is good? were there not much more good in this conflicting, and afflicted state then evill, nay, were not this by his over-ruling hand cōverted wholly to thy good; how should it come from him who is infinite goodnesse, to thee whom he hath infinitely loved?

True, oh most true! his love is better then life:* 1.263 and no∣thing ca•• proceed from that love but good; but I cannot see that love through these teares, through this thicke cloud of earthly sorrowes. But oh his love is not more

sweet, then evident; see, oh see it in his gifts. He hath not spa∣red his onely Sonne, but given him to the death, even to the cursed death of the crosse; How then shall hee not with him give thee all things also? He hath gi∣ven thee his holy Spirit, the life of thy life, and his owne glorious selfe; and can he with himselfe (the infinite incom∣prehensible good) give any thing which is not good? As∣sure thy selfe whatsoever is given by and with him, cannot but be (through him) good, ex∣ceeding good, beyond that which thou dost, or canst con∣ceive. Now therefore remem∣ber, It is his covenāt to do thee good. Know then, (know it of a truth) and throughly per∣swade and settle thy selfe in it,

that as now thou art under the rod, because it is good for thee to be afflicted; so when it shall be good for thee, thou shalt rest from al thy tro••ble, and sh••lt b•• satisfied with a∣bundance of peace. Oh then, my soule, bee not thou of an hasty spirit,* 1.264 For he that belee∣veth w••ll not make hast. H••d Io∣seph appointed the time of his deliverance; Had the oppres∣sed Israelites set out the limits of their AEgyptian bondage; or those three young captive Champions prescribed their fiery triall, how would they all have hindred their owne happinesse, and Gods glory? If my righteous Brethren smite me, it is a kindnesse, their reproofe is an excellent oyle:* 1.265 What then is the rod of my heavenly Fa∣ther

but his fatherly love? What his rebuke, but a rich perfume, and precious balme, clensing my defiled nature, & preserving it from all flesh∣ly pollution?* 1.266 Rolle then thy way upon the Lord,* 1.267 and hee shall bring it to passe: wait upon his hand; and remember hee is not al∣waies chiding:* 1.268 For a smal mo∣ment hee may forsake, but with great mercies he will gather me; In a little wrath hee may hide his face for a moment, but with ever∣lasting kindnesse will hee have mercie upon me. Oh then, my heavenly father, who vouch∣safest to wait,* 1.269 that thou maist be gracious to me, give me power with patience to waite upon thy grace: Thou who ma∣kest it thy exaltation and glo∣ry to shew me mercy, oh give

me an hart to attend thy mer∣cy, till thou receivest mee to thy glory.

CHAP. XIX. Comforts taken from the second person of Trinity.

AS God the Father hath vouchsafed us that un∣speakeable comfort and ho∣nour to be our Father, so the Sonne yeeldeth us no lesse, in that hee undertakes to bee the Saviour of all the faithfull; and not in part, but an entire and perfect Saviour from all evill. For evill may be consi∣dered either in the roote, or fruit of it; and our Saviour hath utterly abolished both

for us. The greatest evill, and the very root of all other is sinne: and the fruit of sinne is principally (as including al the rest) the wrath of God and death. Now our Lord saves his people (first) from sinne,* 1.270 in being a perfect sacrifice (Heb. 10. 14) and consequently, a propitiation for all their sinnes; I Ioh. 2.2. Secondly, he deli∣vers his people from wrath,* 1.271 and the curse,* 1.272 by bearing the curse and wrath for them. In a word he hath redeemed the faithful from all enemies of body & soule. See, Luke 1. 71. 74. Death, Sinne, and the curse of the Law, hee hath swallowed up into victorie, 1 Cor. 15. 55, 56,57.

* 1.273But some weake Christian, perhaps, will here sigh out an

objection: How hath Christ delivered mee from sinne, when I still finde this cursed law of my members rebelling against the law of my mind,* 1.274 and leading me captive to the law of sinne? How am I delivered from death, when nothing is more sure to me than death, & I dye daily? Ans.* 1.275 First, observe that the Apostle (who in the person of the faithful uttereth those words) was even then devered frō sin by Christ, and gives thanks in the words in∣stantly following for his deli∣verance. Hence it is apparent, that even thē whē sin rebelleth in us, nay, by strong hand car∣rieth us captive, wee are deli∣vered from it; delivered first from the usurping power,* 1.276 and dominion of it, where∣by

we were enslaved, and ser∣ved it with greediness••; and a∣gaine, from the guilt of it; It shall not bee imputed or ac∣counted to us: but wee recon∣ciled to God, 2 Cor. 5.19. In∣somuch that where the Apo∣stle confesseth plainly his sins both of omission and commis∣sion, yet in this regard hee dares confidently, and doth truly affirme,* 1.277 It is no more I that doe it, but sinne that dwelleth in me. Sinne in the faithfull, is as sicknesse in the body, get∣ting up now againe, and ha∣ving overcome, yet not whol∣ly freed from al incombrance of the disease. Now as when our children, through bodily distemper, and sickly weake∣nesse, cannot doe what they desire, and endevour to doe,

and doe some things which they hate themselves, and are to us offeusive, we impute to them neither their omissions or commissions: so dealeth God with his children.

Secondly, as the Lord by Jesus (the Sonne of Nun) brought in his people into the land of Canaan, and trod all their enemies under their feet•• yet left some of the Ca∣••anites among them for di∣vers ends: So is i•• with us; (For all that story of Israels passage from Egypt to the land of rest, is but as a type, or picture of Gods dealing with all his Saints;) The Lord our God hath given us the true Jesus to lead us into pos∣session of that heavenly Canaan our eternall life, and kingdom

of glory. Now hee hath al∣ready entred us into that eter∣nall life (for hee that beleeveth hath eternall life.* 1.278) and taken, and holds possession of glory for us.* 1.279 (For in him wee alreadie sit in heavenly places.) He hath conquered our enemies, and led them in shew & triumph, yet for some ends hath left some of these enemies; and hath) not yet fully destroyed them.

And as among that people some of those Ganaanits were reserved as enemies, some as servants; the former to prove Israel,* 1.280 whether they would hearken to the Commandements of the Lord, and to teach them warre: the other to helpe them in some workes, as the G••beonites (Iosh. 9.21.27.)

so hath the Lord in the faith∣full, left some of these inha∣bitants of our corrupt nature, as well to teach us spirituall warfare, as to prove us whe∣ther wee will cleave to him:* 1.281 and hence is it, that hee fra∣meth for us, and giveth us spi∣rituall armour, and comman∣deth us to exercise our selves in it. (And such are all our ••infull corruptions and re∣bellions:) as some also to serve us, to doe some good office for us: and such is death, which is to us, as those servants to the Prodigall,* 1.282 ap∣pointed by our Lord and Fa∣ther to pull off our ragges,* 1.283 that wee may be clothed up∣on; and as those who tooke from Iehoshuah his filthie garments,* 1.284 and set a

faire Diadem upon him:* 1.285 As Ha∣man to Mordecai, who (against his will) clothed him with royall appa••ell, set the Crowne-royall on his head, and brought him into the presence of the great King.

Now then looke as it was with those Israelites, and the fi∣erie Serpents, when God had, by the sight of the Brazen Serpent, cured them of their wounds and bitings, especial∣ly if withall hee had pulled out their stings, they might be truly said to bee perfectly saved from those Serpents, al∣though they were yet among them, and did many wayes annoy and encumber them•• So, when the Lord hath not onely cancelled our sinne, and healed those poysonous bi∣tings of it,* 1.286 but taken out the

sting also of it, that it shall not be able to kill, we are said tru∣ly to bee saved, and delivered already from sinne and death; which still are enemies, but not able to effect their malice, or doe any evill to us, which Christ hath not, or will not tnrne to our eternall good and happinesse.

Surely then this truth, that the Sonne of God blessed for ever is our Saviour, is a privi∣lege wonderfull; especially if wee consider the manner how he wrought salvation for us. Looke then first to his Incarnation, wherein he fitted himselfe for our redemption; then to his passions and exal∣tation, whereby he hath p••r∣fected our happinesse, and we shall finde unspeakeable con∣solations

in every one of them.

First, there is no Creature can boast of so glorious a prerogative, as a fai••hfull man; that God refusing the nature of Angels, hath ta∣ken our nature into him, and become man l••ke us in all things:* 1.287 covered, and trou∣bled with the same infirmi∣ties, that from the sense of them in himselfe, hee might more compassionately inter∣cede for us, more effectually and speedily helpe us. The Word was made flesh, Ioh. 1.14. of the seede of Abraham, Heb. 2. 16. and of David, Rom. 1. 3. conceived in the wombe of a Virgine,* 1.288 and borne by her. Thus hee became one with us; Flesh of our flesh, and bone

of our bone: so nearely was this our nature united to him, that as body and soule make up one man, so God and man make one Christ; that as the Word is sayed to bee flesh, so the blood of that flesh is called The Bloud of God.* 1.289

Secondly, in this our flesh hee gave full satisfacti∣on to the Justice of God, by suffering in that nature, in which God was offended.

This Prince of our salvati∣on was consecrate through af∣flictions.* 1.290 Hee gave his backe to the smiters, his cheekes to the nippers, he held not his face from shame and spitting.* 1.291

Hee was attached, bound, accursed, and condemned as an offender, in whose mouth there

was no guile, by the same Iudg, who knew and confessed him∣selfe innocent: he was rejected by the heathen, by his owne people, abused, mocked, and scorned by all sorts, nayled to the Crosse, there dyed, and af∣ter buried; and not onely swamme through his owne bloud, but waded through the fiery streame of Gods wrath for us. Oh then, if he hath lo∣ved us to his death, how much more will hee love us to our life? Will the Lord after all his sufferings lose the soule for which he suffered? Or can he, who thus loved us, being then enemies, that hee chose to beare off the wrath of God for us, by drawing it on him∣selfe, suffer any part of that wrath to fall upon us, now

that hee hath redeemed us to himselfe, killed the enmitie, and drawne our hearts to thirst, longue, and pine for him and his righteousnesse.

Thirdly, that he might per∣fect us, as hee dyed for our sinnes, so he rose againe for our justification:* 1.292 ascended into hea∣ven, and having received all power and authority, sitteth at the right hand of God, a continual Intercessour for us:* 1.293 * 1.294 and shall thence descend with the shout of an Angell, and the trumpet of God, to raise, quicken a••d receive us to glorie. I cannot but here, therefore, insert that sweet meditation of holy Au∣gustine in Psal. 148.

From his heavenly Countrey hee brought all good things unto us, and in our Countrey endured

all our evils; yet promised us, that wee should be there, from whence he came, and said, I will that where I am, they may be al∣so with me. So wonderfull was his love, that because hee was with u•• in our habitations, wee should be with him in his Man∣sions. Oh mortall man, what hath he promised thee that thou shalt live for ever; And dost thou not beleeve him? Beleeve, beleeve.

It is more that hee hath alrea∣die done, then that which hee hath promised. What hath hee done? hee died for thee. What hath hee promised? that thou should'st live with him. It is more incredible, that the Eter∣nall should once dye, then that a mortall should live for e∣ver.

Now wee hold fast what is harder to beleeve. If God dy∣ed for man, shall not man live with God? Shall not a mortall live aeternally, for whom hee dyed, who liveth aeter∣nally?

Verily, the afflictions of this life are so farre from being worthy of the glory which is purchased for us in the life to come, that rather they are nothing to those comforta∣ble, nay glorious privileges, which wee presently enjoy: For what can any earthly mi∣sery, (which at the furthest proceedeth to a temporall death) shew comparable with this union with God, and glorious fellowship with the Father through Christ? Wee are united to God by affinity,

by a spirituall, and therefore indissoluble bond of marri∣age: he hath married our na∣ture, nay, our persons: hath set his owne image on us, & given us his, even the divine na∣ture: and so as he is our flesh, so we flesh of his flesh, and bone of his bone.* 1.295 We are united to him by a spirituall consanguinity; to the Father, as our father, (Ioh. 20.17.) to the Sonne, as our brother; Heb. 2.11. nay, as members to the Head, Eph. 5. 30. And because all flesh∣ly and mixt union is no way comparable to that simple u∣nion of Spirits, We are one Spi∣rit with him, 1 Cor. 6.17. that as there is no union like that of the Trinity of persons in the unity of the God-head, so wee also should be united spi∣ritually

to our God,* 1.296 That as the Father is in Christ, and Christ in the Father, so wee may bee one in them.

Goe to now; Let all the world conspire against us, to load our harts with affliction: let sinfull flesh joyne with the world, and all the infernal spi∣rits with both, if thou hast ta∣sted this cordiall, if ever thou hast truly relished the sweet∣nesse of the Lord Jesus, (the strength of thy heart) all they shall effect is but this; somewhat the sooner, and clo∣ser to knit thy soule unto God in Christ, and by with-draw∣ing earthly & sensuall, to heap upon thee spirituall and eter∣nall comforts.

CHAP. XX. The more close applying of this comfort by me∣ditation.

NOw that wee may tho∣roughly digest this cor∣diall, and finde some heart and strength in it, let us quic∣ken it by some such meditati∣on. Oh my soule, is there any thing to bee compared unto the Lord Jesus? Is not al in the world, nay, all the world, and a world of worlds in respect of him losse and dung? Hadst thou received no other pledge of Gods love, no other com∣fort but Christ alone, were no•• this sufficient, abundant, nay, an infinite testimony of his eternall love, and a con••••∣lation

beyond all miserie? But when hee is given thee, what is not given thee? when thou hast him who is Lord of all, thou hast all things with gim:* 1.297 Oh if thou hadst know∣ledge of this love of Christ, which passeth knowledge, what trouble, what earthly griefe co••ld dismay thee? how wholsome, how pleasant, how delectable, how heavenly is the least tast of it? O sweete, gracious, glorious Saviour, whether I look up to thee my head in heaven, or down to my selfe thy most unworthy mē∣ber on earth; whether I consi∣der what great things thou hast done for my poore soule, or how thou hast done thē, I cannot but find infinit love in thee, & infinit cōfort in thy love

Thou art that true light,* 1.298 all other borrowed from thee.* 1.299 Thou art the brightnesse of thy fathers glorie, making and sustaining all things. Thou art the expresse I∣mage of thy fathers person; God, equall to thy father:* 1.300 The mighty God,* 1.301 the everlast••ng Father, the Prince of peace.* 1.302 Thou art the King of glorie, the King of Kings, and Lord of Lords. how faire, how pleasant, how full of ravishing delights is thy love? Thy cheekes as a bed of spices,* 1.303 as sweet flowers; thy lips like Lill••es, dropping sweet-smel∣ling mirrhe; thy mouth most sweet: Thou art altogether love∣ly. How is it then that I have found favour in thy sight? who although once framed by thee after thine image, yet wilfully giving up my selfe

unto sinne and Satam, became the most deformed, the most abject, the most polluted, and silthy off-scouring of the world. Oh my Lord, I am ••nfinitely unable to conceive either thy glorious excellēce, or my lothsome vilenesse, yet hast thou set thine heart upon such an one to love mee, and expressed that love by such effects, that neither I can finde words to utter it, nor thoughts to apprehend it; yet faine would I kindle and inflame my cold heart in the sight and sense of it.

If I cast downe mine eye to look upon my bottomlesse miserie, I see my selfe shut up, and imprisoned in unbeleefe,* 1.304 bound in the chains of death, condemned to hell, where the

pit had shut her mouth upon me: my lif•• consuming in poa∣sting vanity, my soule delig••∣ti••g in ••he service of such a mast••r, whose wages is end∣lesse mis••ry; a slave in the world to Satan by disobedi∣ence, and after in the other worl•• a companion to him in infini••e torment.* 1.305 Snares, fire, brimstone, and an horrible tem∣pest, this was the portion of my cup. And as my state was infi∣nitely fearefull, so altogether helpelesse: No creature had either power, or pitty to suc∣cour mee; nay, mine owne soule so farre from compassi∣on of it selfe, that it rejoyced and triumphed in this depth of hellish misery. From this, and farre greater calamitie then in this, or any word can

be expressed hast thou graci∣ously rescued me.

Thou reachedst forth thy hand, and hast pl••cked me out of the belly of hel. Thou hast drawne me out of the horrible pit, where no stay was, & hast set my feet upon the rocke in a large place.

Now if I lift up mine eyes to take view of that glory, to which thou hast so graciously advāced me, I find my tongue and heart yet farre more una∣able to utter or conceive it. Hadst thou left me to my self, (now after this deliverāce) in health and safety, yet oh how wonderful had thy grace bin? But this great, this infinit mer∣cy was a smal thing in thine eies, O Lord God:* 1.306 but hast promo••ed me to an inappehēsible height of

glory with thy selfe. Thou hast preferred mee to thy ser∣vice, and thy service is liber∣ty, nay, thy service is a king∣dome,* 1.307 even to reigne on earth. And as if all this were too lit∣tle, thou hast made me a sonne with thee to the same Father, the Father of lights; and what estate is any thing but dung to this? Thou hast annexed me as an heire with thy selfe, who art the heire of all things; so that by thee, I, the most base drudge of sinne and Satan, am lifted up to a throne & crown, to an immortall crown of glo∣ry; such as never eye saw, neuer eare heard, neuer entred into the heart of man.* 1.308 Thou hast washt me, set thine owne beautious image upon me: thou hast re∣conciled, justified, fully redee∣med

me, raised, and set mee with thy selfe in heavenly pla∣ces; and with all this, and a∣bove all this, thou hast knit and united me to thy selfe, and to thy glorious Father; so that I (poore worme, dust, dung) even I might be one, even as thou art in the Father, and the Father in thee,* 1.309 that I might be one in both. Ob height, depth, bredth, and length of thy love! how incomprehensible is thy grace, how heavenly my con∣solation?

And how hast thou wrought all this for me? O my God, my Lord, my gracious Redee∣mer; where shall I seek words, or thoughts to set out this mer∣cy? wonderfull is thy love in all the rest, and that my soule knoweth right well; but

in this how farre beyond all possibility of apprehension, & all expressions of wonder? That my miserable mortali∣ty might be clothed upon,* 1.310 and I be borne anew in the divine nature; thou didst strip thy selfe of those robes of divine Majesty,* 1.311 in which thou knew∣est it to be no robberie to be equall to God; and wast borne in my weake nature, and found in the servileforme of my fleshly infirmities.

Thou gavest thy body, thou gavest thy soule for my sinne; thou wast bound, thou wast mockt, thou wast scour∣ged, condemned, nailed, and dead on the crosse: Thou (oh mirrhor, oh infinite miracle of mercy!) thou (the love of the Father) didst taste not onely

gall and vineger, but even wrath, & hel for me the child of wrath, and brand of hell.

Oh my dead soule, canst thou see all this, and want cō∣fort? Can one cup of wine cheere thy heart, and shall not such fruit of such a Vine fill thee with joyes unspeakeable and glorious? Oh what is thy portion, whē such is the price? what thine inheritance, when such the purchase? Rejoyce then oh my soule, rejoyce evermore in such a Lord, and such a love; for whatsoever thou hast lost, thou hast gained Christ, & lost but dung: with him thou re∣ceivest whatsoever is truly good, and partest for him with nothing, but what in some respect is evill: Have I lost Parents, Children,

friends, lands, livings, yet I have not lost Christ, nor my Lord will not lose mee. If I lose my life with the rest, yet shall I not lose the life of Christ; he is my life, hee in life and death is my advantage.* 1.312 Let Father, Mother, Brother, Sister, Wife, Children, for∣sake, and hate me, yet the Lord Jesus will never leave me, ne∣ver cease to love me; and hee is better than a world of friends and kindred. Oh my Lord, to be in heaven with∣out thee were exile; but a sicke bed, a loathsome prison with thee is an heavenly Pa∣radise. Why then should I be troubled, seeing thou hast made mee to dwell in thee by faith, and thou vouchsafest to dwel in me by thy blessed Spi∣rit?

Onely, thou my Saviour who hast loved mee to death, make me ever to live in thee, and in thy love: thou who hast dyed for mee, plant thy death in mee, and burie my corruptions in thy grave. Tho who wast crucified for me, crucifie the world to me, the flesh in mee, and graft in mee the life of thy resurrecti∣on: make, oh make me to re∣••oyce in the fellowship of thy sufferings, and in thy good time change this crowne of thornes, into that of glory.

CHAP. XXI. Comforts which flow from the holy Ghost.

AGaine, with those former (drawn from the two first persons of the blessed Trinity) annexe the consolations of Gods holy Spirit, who dwel∣leth in the faithfull. Sweete and excellent are these com∣forts: Neither is it in vaine, that in specialty the holy Ghost is called the Comforter; as be∣ing that person, who is sent by the Father, and the Sonne, by himselfe to worke this effect in us. Let us then remember that this blessed Spirit doth not onely dwell in us by his gifts, faith, love, &c. but per∣sonally, which is evidently

expressed Ephes. 1.13,14. You are sealed with the holy Spirit of promise, which (or rather, who) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Greeke, cannot in ordinarie construction of Grammar, agree with that of Spirit, the one being of the neuter, the other of the mas∣culine, but the gender pur∣posely changed against use, to shew that the person of the blessed Spirit is with us, in us, and so continues, and stayes as an earnest of our inheritance, and our full re∣demption; in which re∣spect wee are called his Temples, 1 Corinth. 6. 19. Thus also when the holy Ghost is promised us, Ioh. 16. 13, 14. our Saviour al∣ters the gender, and useth the masculine (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) hee,

the Spirit of Truth: and againe, he (not it) shall glorifie me: to shew that the very third per∣son of Trinitie is given us: yet hee dwels not in us, as some∣time in the Temple made with hands, but as the soule rather dwels in the body, so doth the holy Ghost dwel in the faith∣full, quickening, sustaining, & leading them on to the rest of their soules, and Lieging with us. Look as in the body the hart and Head produce life, sense, and motion by the vitall, and animall spirits; which being sent by them, and diffused in∣to every particular member, quicken, and move it; So the Spirit of Christ flowing from him into his mysticall bodie, fils every part with life, sense, and motion.* 1.313 It is the Spirit,* 1.314

(saith our Saviour, so his A∣postle) that quickens. There∣fore is he called our life;* 1.315 and they that live in the Spirit,* 1.316 walk also, or move in the Spirit. There is also spirituall sense; a taste,* 1.317 whereby wee perceive the sweetnesse of God, of the grace of God, and the word of his grace; whereby the spirituall man savours the things of the Spirit;* 1.318 a spirituall touch, and tendernesse: when the Lord takes away the heart of stone, and gives an heart of flesh:* 1.319 a spi∣rituall eye, whereby the spiri∣tuall man discernes all things:* 1.320 a spirituall hearing, delighting in the Word, and promise of God, more than any musicall harmony; a spirituall sent, whereby the verie name of Christ is as an Oyntme••t* 1.321

powred forth.

Now the holy Ghost doth not onely worke this comfort in us by faith, givi••g us power to apprehend things absent, or to come, but ap∣plieth them more immediate∣ly by this verie sense, so that the soule shall even feele with joy unspeakeable, the consolations of God flow in∣to it.

Thus the blessed Spirit doth first speake peace unto us from God, and then gives o••r spirits an open eare to heare his voyce, and know our peace, that so we may come to finde our selves children of God, and heires with Christ.* 1.322 Thus he doth not only spread a Table for us, and there sets forth that Bread of heaven in

the holy Ordinances of God, but gives us power to eate, making them more sweete to us than the hony∣combe, and thus brings us on to more fulnesse of growth, and eternall life tho∣rough Christ.

Hence commeth it that a Christian can rejoyce in tri∣bulation, because this holy spirit sheds abroad in our harts that love of God which is better than life,* 1.323 and gives us so pal∣pable a sense of it, that it bea∣reth downe all other feelings before it: See Romans 5. 3,4, 5. So the Apostles (Acts 5. 41.)

Thus as the sufferings of Christ doe abound in any of his members:* 1.324 so doth the God of consolation cause his

comforts to abound through Christ. And as hee thus su∣staines the soule in ordinarie afflictions; so againe in extra-ordinary troubles, he poureth out more than ordinarie refre∣shings: alwayes affording grace proportionable for the triall,* 1.325 and the issue with the tentation. Thus when wicked persecutors have devised ex∣quisite torments for the bo∣dies of the faithfull, this bles∣sed Spirit hath measured out unto them, strong and strange joyes, even transcendant ravi∣shings.

* 1.326Famous is the Storie of that thrice famous Martyr, Theodorus, recorded by Ruf∣finus; who being apprehen∣ded by an Officer of that cur∣sed Apostata, Iulian; and from

the verie spring of day, tor∣me••••ed grievously till ten of the clocke, yet all that time in many changes of torments and tormentors; such (saith hee) as no age ever saw the like, did nothing else but with a calme, and chearefull counte∣nance, sing that Psalme; Let them be confounded who worship graven Images, and trust in their Idols. Afterward, being de∣manded by Ruffinus, concer∣ning his sense of these paines, aff••rmed that he had little fee∣ling of any bodily griefe, but that there stood by him a cer∣taine young man, who wiped off the sweat with a most shi∣ning cloth, and often pou∣red on him cooling waters, that he was ravished with de∣light, a••d could not but bee

more sad when hee was let downe from the racke.

Above all the rest, when the faithfull heart feeleth in it selfe that holy Spirit sealing up his happinesse, and lying there as a pledge, and earnest untill he be fully instated in∣to it; it is altogether impos∣sible to expresse the unspeak∣able joy, and glorious com∣fort which flowes into it. This made the Hebrewes re∣joyce in the spoyling of their goods;* 1.327 and the Apostles to goe from the whip-stocke with more joy in their hearts, than bloud on their backes. This put that stra••ge speech into the mouth of the A∣postle, who as hee labou∣red more than all,* 1.328 so was in stripes above measure, so oft

in prison, so oft in danger, and in death; when his heart overflowed with an unutte∣rable rejoycing, and hee thus expresseth it:* 1.329 I am filled with comfort, I am exceeding joy∣ous; or (as the word pro∣perly signifies) I am more than redundantly joyous in all our tribulation.

There was no ability in his tongue, nor possibilitie in words to set out that flow∣ing affection running over in his heart.

Oh then what trouble should deject us when hee is our Comforter? Art thou dull of hearing, art thou ve∣ry unteachable? That Spi∣rit is thy Teacher, who ma∣keth the rudest Fisher-men the most learned Doctors of the

world, who taught them all tongues, and knowledge in an instant: Art thou very forget∣full? This blessed Spirit is gi∣ven thee to bring all things to thy minde. Art thou slow in duty, faint, and soone wearie? This holy Spirit is sent to quicken thee, to baptize thee with fire. Wantest thou any grace, or any measure of grace? They are all fruits of the Spirit,* 1.330 springing from this root, Love, joy, peace, long-suf∣fering, gentlenesse, goodnesse, faith &c: Art thou assaulted with feare and doubting?* 1.331 This gra∣cious Spirit is thy seale, and the earnest of thy inheritance, untill the redemption of the pos∣session.

CHAP. XXII. How to apply these com∣forts by meditation.

NOw when wee have tho∣roughly weighed this great privilege, and in it our many comforts, let us lay thē neerer to heart, & fasten them there by some meditation. Thus confer with thy soule:

O gracious Comforter, who hast taken possession of this worthlesse heart for my Lord and Saviour, and keepest it unto his use, and kingdome; how should I want consola∣tion, who enjoy thee the one∣ly Comforter? How should I want that joy of the Spirit, who enjoy the Spirit of Life, and oyle of gladnesse? Thou

art my life, which canst not dye•• thou my strength, and the length of my dayes. Thou hast opened mine eyes to be∣hold that heavenly honour, and excellent glory, those wonderfull joyes, and infinite happinesse which is given me by my Father, and purchased by my gracious Redeemer: Thou hast bored mine ears to heare those more than heaven∣ly strains of that Angelicall song:* 1.332 On earth peace, good will toward man. Thou hast quick∣ned my pallate to tast how good and sweet the Lord is. Thou hast caused my soule to sent those precious oyntments, so that I finde that costly Spiknard, spent on my Saviours head, had all the sweetnesse from the head on which it was spent. Thou

hast ravished my soule with those delectable feelings of peace, and love, which is better than life, and the most heavenly sense of thy graci∣ous presence. The spirit of a man will sustaine his infirmi∣ties, how much more wilt thou, most gracious Spirit, who art God Almighty, beare up, and sustaine thy weake fainting creature, who leaneth upon thee, liveth by thee, and wholly giveth up his soule unto thee? When I am dull, thou quicknest me; when for∣getfull, thou promptest mee; when cold, thy fiery baptisme warms me; when doubtfull, thou confirmest me; when sad thou cōforrest me. Now then thou my gracious Comforter, persit the tēple which thou art

building; forsake not the worke of ••hine hands; pros∣per, oh prosper thy handy∣worke; enliven, strengthen, quicken, sustaine mee, that I may live in thee, walk in thee, abide in thee, rejoyce in thee, serve, praise, and blesse thee for ever.

CHAP. XXIII. Further confirmation for the weake soule.

EXcellent are these com∣forts (will many a weake∣ly Christian say, who (as yet) is held downe by strength of tentation) singular refreshings and soveraigne cordials, able not onely to cure a sicke, but revive a dead spirit: but, alas,

I have no portion in them. Oh could I feele in my soule this glorious heavenly relati∣on to God, could I by any search finde, by any (but one) good and sure proofe be assu∣red that I were the least of Gods children, the lowest of Christ his members, a living, though never so little stone of that blessed Temple of the holy Spirit, all the discom∣forts of this present world, poverty, losse, contempt, re∣proaches, and scoffes of men should never trouble me. Oh then how cheerefully could I wade through any griefe, any tentation? But woe is mee, I feele my soule snared, chained and enthrald in sinfull fetters. Easily and cleerely I perceive many signes rather of a natu∣rall

estate, stil subject to sinne, and Satan; no power to get up from under my corruptions; but no good signe can I dis∣c••rne, at least no certaine evi∣dence of such an happinesse.

Now indeed it is most true that howsoever these conso∣lations are most approved medicines, yet have they none or not their perfect operation, where either they are not wel and close applied, or (soone after this applying) are rubbed off with some tentation. In the last place therefore it will not be amisse, nay, very expedi∣ent by some few, but apparent notes, and infallible markes of regeneration, to cleere the eyes of an afflicted Spirit, dim∣med and deluded in the mists of Satan.

True it is, that the Adver∣sary, and his Antichristian Po∣pish Teachers wrest, & streine al their wits to perswade men that this assured knowledge of thir election, and salvation by ordinary means is a dangerous (nay so provdly peremptory are they without all warrant) a damnable doctrine, encoura∣ging men to all presūption, & fleshly liberty. Hēce the Coū∣cil of Trent fastens an anathema upon it; & no marvel: For that subtill Serpent knowing well how much labour of love, and even contention in all ho∣ly obedience, what readinesse to serve, and fervour in their service this certainty of Gods favour brought forth in all the Saints; contrarily, what uncheerefulnesse and heart∣lesnesse

in all duty springeth from distrust and doubtful∣nesse, strives with all his might, either utterly to roote out, or much weaken this as∣surance of faith, whereby they hold fast the profession of their hope without wave∣ring.* 1.333 So his false Apostles,* 1.334 de∣ceitfull workers, transforming themselves into the Apostles of Christ, joyne issue with him, as knowing this Doctrine would not only quench their Purgatory, but which is worse, wonderfully coole their kitchin.

In the Epilogue, therefore, and conclusion of this dis∣course, I will very briefly (as in such a subject I may) lay downe and handle these three propositions:

• First, That the faithfull by ordinary revelations may at∣taine the certaine and infalli∣ble perswasion of their salva∣tion by Christ.
• Secondly, That it is a Chri∣stian duty to labour for it.
• Thirdly, That this assu∣rance is the gift of God, which every one of his chil∣dren doe not presently re∣ceive, nor so retaine, but that the sense of it sometimes may faile them.
• And lastly, I will set downe some meanes whereby wee may secure our soules in this assurance of our happinesse, which is the Sunne of al com∣fort: First, then, that a faith∣full Christian may by ordina∣ry, without extraordinarie re∣velations (by visions, Angels,

• &c.) bee fully assured of the life of grace already in his possession, and of glory cer∣tainly reserved for him, will appeare, first, by divers cleare Testimonies of Gods word; secondly, by the examples of the Saints; thirdly, by evi∣dent reason.

CHAP. XXIIII. Proofe of Scriptures testifying in the faithfull a possibilitie to assure their salvati∣on by ordinarie meanes.

FOr the evidence of this truth, consider that dis∣course of the Apostle, 1 Cor. 2. 9,10,11,12 verses •• a place much wrested by Papists,

and grosly abused; but as all the words of Wisedome, (Pro. 8. 9.) plaine to him that will understand. Thus you shal finde the Apostle affirme: 1. That no eye hath seene, eare heard, or ever entered into the thought of man those things which God hath prepared for his chosen: 2. God hath revealed even these things unto us by his Spirit; for, because no man can know the minde of man, save the spi∣rit of the man which is in him, and those to whom hee un∣folds himselfe in evident ex∣pressions, much lesse can anie man know the things of God, but the Spirit of God, and they to whom that Spirit reveales thē, therfore (because our dull understandings cannot pierce into the secrets of God) the

Lord hath given us his Spi∣rit, to this very purpose, that we might know the things which are given us of God. Observe hence, that God doth not on∣ly preordaine his children un∣to glory, such as eye hath not seene, &c. but by a second gift of his Spirit manifesteth this his decree unto them; which blessed Spirit openeth their eyes to discerne this grace bestowed, not on othe••s onely, but themselves.

To this testimony in the next place, adjoyne that also in the Rom. 8. 15,16,17. which will both cleare, and much confirme the former; You have not received the spirit of bondage to feare againe, but you have received th Spirit of adop∣tion, whereby wee cry Abba Fa∣ther.

The Spirit himselfe bea∣reth witnesse with our spirits that we are the children of God, and if children, then heires; heires of God, and joynt heires with Christ. Where marke a double grace, and gift of God: 1. That dig∣nity, and unspeakeable honor of being children, and heires to himselfe, and joynt heires with Christ, which is confer∣red on all the faithfull, not onely Apostle, and others of eminent gifts, and place in the Church, but commonly on all those true Beleevers at Rome. 2. That Spirit of bon∣dage (cau••ing feare) is cast our, and the Spirit of adoption (e∣ven the Spirit of God) is gi∣ven them•• but to what end? even to witnes unto th••ir con∣sciences, that they are sonnes,

and heires of God, and joynt heirs with Christ•• Now this is such a witnesse, as neither can deceive, or be deceived; and this Testimony of the A∣postle so cleare, that even the great Cardinall (the late Champion of Rome) hath no shift for any defence, which e∣very childs eye will not easi∣ly pierce through:

Take a third from 2 Cor. 5. 1. Wee k••ow if this earthlie house of our Tabernacle were dissolved, wee have a building of God, not made with hands, but eternall i•• the heavens: For in this wee groane, ear∣nestly desiring to bee cloothed upon with our house, which is from heaven. And in the 9 ver. the Spirit gives us this rea∣son; For wee walke by faith,

not ••y sight; where as the A∣postle speaketh generally of the faithfull, so also he menti∣oneth no conjecture, no ghesse or flickering earthly hope, but a plaine evident know∣ledge, full of heavenly con∣fidence, even groaning in de∣sire of dissolution, that so they may bee cloathed up∣on.

And how commeth this knowledge? by some ex∣traordinary revelation? no; walking by faith, not by sight and sense.

Lastly, not to be (as were very easie) too copious in a matter often cleared, see that testimony of another Apostle, 1 Iohn .3. 1, 2. Behold what manner of love the Father hath bestowed upon us, that wee

should be called the sonnes of God, &c. Therefore the world know∣eth us not, because it knew him not. Beloved, now are wee the sonnes of God, and it doth not yet appeare what we shall be, but wee know when hee shall appeare, wee shall be like him; for we shall see him as he is.

Carefully attend the Apo∣stle. Hee magnifies the won∣derfull love of God, and cal∣leth us out with joy and ad∣miration to take view of it, e∣specially in two effects: 1. The glorious dignity to which he preferreth us; namely, To be his children: 2. The manife∣station of this our happy e∣state, not indeed to the world (which thinketh us the most abject of creatures) but to our owne consciences, so that we

now perceive our selves to be children, and though yet wee know not the parcels, and par∣ticulars of that excellent e∣state, untill wee come to en∣joy it, yet so much already we know, (not ghesse) that when Christ appeareth, wee shall ap∣peare with him in glorie, and be like unto him, by that beatificall vision of God, seeing him face to face.

Adde onely to this a fur∣ther confirmation from the mouth of the same Spirit, by the hand of the same Pen∣man; 1 Ioh. 4. 16. And wee have knowne and beleeved the love that God hath to us. Knit it to the former, and how strongly will it binde up our hearts in this point of faith? Behold (saith he) and admire

the fatherly love of God to us poore abjects in the world; hee hath made us children, despised indeed by worldly men, but by him∣selfe so magnified, that when Christ appeares, wee shall also appeare with him in glorie, and be eternally hap∣py in beholding his face: This love hee hath testified, this Testimonie wee have knowne, and attained this knowledge by faith. To which very end I have wrote this whole Epistle, That you may know you have eternall life: See 1 Ioh. 5.13.

CHAP. XXV. Further confirmation from the examples of the Saints, and testimonies of the Ancient.

LEt us looke now to the e∣vidence which riseth from the examples of the Saints, & to the testimony of our prede∣cessors, the ancient Doctors in the Christian Church. How transparently doth this confi∣dence, and assurance of faith shine forth in the practice of the faithful? Upon what grounds could Abraham so readily for∣sake his own native Covntry, & his fathers house; so cheer∣fully confesse himself a sojor∣ner in the earthly Canaan; so earnestly look for an heavenly

habitations; so obediently sacrifice his onely sonne, in whom were shut up all the promises, but from this assu∣rance of faith? What was it in Moses that caused him to refuse the adoption of Pharaoh but the knowledge of his a∣doption by God? What made the reproach of Christ more glorious in his eyes than all the treasures of AEgypt, but this respect to the recompence of the reward? of which had hee not a full assurance, hee could not so easily have left (as we say) a bird in the hand for two in the bush. What was it that hardened his heart, and steeled it against the rage of the King, to cut through all impediments, but this assu∣rance of Gods favour?

But had these Saints, in this point, no extraordinary revelations? What testifies the Spirit? By faith they did all these things; that faith, which made them acknow∣ledge, not onely that God is, but that he is a rewarder of all that diligently seeke him: Read Heb. 11. Whence sprung all those confident speeches of Iob, in the midst of a very hell in earthly misery? He shall be (saith that holy Patient) hee shall be my salvation. I know I shall bee justified. Himselfe points out the fountaine whence he drew these strong comforts: Though hee slay me, yet will I trust in him, Iob 13 15. 16.18. Whence also hee un∣dauntedly averres, I know, (not the Redeemer generally

of the faithfull, but) that my Redeemer liveth,* 1.335 and I shall see him (I shall enjoy that beati∣ficall sight of God) for my selfe.

How boldly doth David professe,* 1.336 Thou shalt guide me by thy Counsell, and after receive me to glorie. And againe,* 1.337 Where∣fore should I feare in the daies of evill, when the wickednesse of my heeles compasse mee? But these examples are verie frequent, and every where meete us in the paths of holy Scripture.

Unto this practice of the Saints, let us annex some au∣thorities of the ancient Fathers in the Church, who, no doubt, spoke from their knowledge, and feeling. Hilar. in Mat. c. 5. The Lord will have us hope for

the kingdome of heaven without anie wavering of an inconstant will; Otherwise there is no justi∣fication by faith, if faith it selfe be doubtfull.

So Chrysostome in Rom. Hom. 9. We boast, or glorie (saith the Apostle) That thou maist know what minde he must have, who hath pledged his faith to God. For hee must not onelie have a full perswasion of those things which he hath received, but of those which are to come, as if alreadie given him; For a man glorieth of that which hee alreadie possesseth: Because, therefore, our hope is as firme of future things, as of present, there∣fore (saith he) we rejoice, or glo∣rie of these, as of the other. But to omit many other, verily that of Bernard, who lived in the

very darkenesse, and almost midnight of Popery, is not to be neglected. Thus he writes in Annunc. ser. 1.

It is necessary for thee first to be∣leeve, that thou canst have no par∣don of sinne, but by Gods indul∣gence, &c. Lastly, that thou canst not d••serve, by any workes, the kingdome of heaven, but that it also must be freely given.

But these are not sufficient: they are but the beginnings and foundations of faith. If therefore thou beleevest that thy sinnes can∣not be forgiven, but by him a∣gainst whom they are committed, thou dost well. But to this, adde yet further, that thou beleeve this also, namely, that thy sinnes by him are forgiven. This is the testimonie of the holy Spirit, who witnesseth unto our hearts, saying,

Thy sinnes are forgiven thee. Thus the Apostle determineth, that a man is justified by faith freely. So thou must also have the testimonie of the same Sp••rit, that thou by the gift of God shalt attaine eternall life. Thus farre Bernard.

Adde to these some reason for further confirmation, and so we will finish this point. It cannot bee denyed that true faith may ordinarily appre∣hend, by infallible certainty, any promise which God hath revealed. For this is by all confessed to bee the very end of faith, that wee might bee certainely perswaded (with∣out doubting) of Gods pro∣mises. But God hath pro∣mised to every true Beleever eternall life (as cannot be de∣nyed)

Ioh. 5.24. &c. and hath many wayes confirmed his promise by oath, seales, ear∣nest: hence it must necessari∣ly follow, that the faithfull may bee infallibly assured of their salvation and glory.

But some here object; In∣deed if men could surely know that they had true faith, then they might be surely perswa∣ded: but how should they come to this knowledge? Certainly that we may attain this know∣ledge, & power of discerning our faith, is not only apparent by that sentence of the Apo∣stle, exhorting the Corinthians to prove and examine their faith,* 1.338 but by sense also, and every mans experience: when I be∣leeve an able man promising mee any kindnesie, I know,

and even feele that I beleeve him. So that weake beleever could even from sense, say,* 1.339 I beleeve, helpe my unbeliefe. But some object further; The promise (say they) is on∣ly generall: we have no par∣ticular promise, Thou Peter, or Iohn shalt be saved: therefore no sufficient warrant to apply that generall promise to our selves in particular. But this is both fond, and false. For as every man hath a par∣ticular command in the ge∣nerall precept; (where God chargeth al men to beleeve, o∣bey, feare, there he chargeth e∣very one singly, Thou Peter, Iohn shalt beleeve, &c. So hath everie singular per∣son a speciall promi••e to himselfe beleeving in

the generall, where glory is promised unto every Belee∣ver.

CHAP. XXVI. That it is everie Christians dutie to labour for this as∣surance.

AS now it is sufficiently cleared, that the faithfull by the ordinary revelation of the holy Ghost in the Word, may grow up by faith, to an infallible assurance of Gods gracious purpose to justifie, and glorifie them; so will it as plainely appeare, that it is their duty to labour for this growth, and to give their soules no rest, till they finde this blessed estate sealed up,

and throughly setled upon them: which will be manife∣sted unto us, first, by many te∣stimonies; secondly, by some reason taken from the Word. Thus our Saviour chargeth us,* 1.340 Feare not, little Flocke, for it is your Fathers good pleasure to give you the kingdome. Where our gracious Lord laying downe that ground (namely) the certaine purpose, and pro∣mise of God fully decreeing, nay, delighting to give us the crowne of glory, thence rai∣seth up this command, and teacheth how to expect it, e∣ven without feare.

The like is that in the Heb. 10. 19.23. where the Apostle premising that boldnesse of faith, whereby wee may enter into the holiest by the bloud of

Christ, builds up this confi∣dence of faith by this exhor∣tation: Let us hold fast the pro∣fession of our faith without wave∣ring,* 1.341 and giveth a strong rea∣son,* 1.342 For he is faithfull that hath promised: Who will also doe it. Very obvious, and frequent are such places condemning this wavering, and distrust of Gods gracious purpose to∣ward us, and commanding us with assurance of faith to lay hold of these promises.

Adde to these that vehe∣ment, and evident exhortati∣on of the Apostle;* 1.343 Examine your selves whether you be in the faith•• Prove your owne selves: Know you not your owne selves, how that Iesus Christ is in you, except you be reprobates? Where ••irst hee taketh it as granted,

that Christians may by exa∣mination know themselves, whether Christ dwel in them: secondly, he earnestly exciteth them to make triall, & proofe of this their estate.

Beyond all exception, and cavill, is that charge of the Spirit:* 1.344 Wherefore the rather, Brethren, give all diligence to make your calling, and ele••tion sure. But here also some difficulty is objected. For although wee now finde our selves in a good estate, and have firme assurance of our present happinesse, yet how should wee bee certaine so to continue unto the end? without which perseverance there can bee no salvation. True is it, that the sense and feeling of this our blessed

estate in the sense of Gods fa∣vour, may bee withdrawne for a time: but where faith is, it faileth not; where the life of grace is planted, it dyeth not: You have not chosen mee, but I have chosen you, and ordai∣ned that you should goe and bring forth fruit, and your fruit should remaine:* 1.345 Upon which words heare Saint Augustine deter∣mining,* 1.346 (not as if his testi∣monie could adde any thing unto Christ, but that we may know what was the common beleefe of the Church at that time, and may bee armed a∣gainst Popish errour,) When Christ (saith he) hath affirmed, I have ordained that you bring forth fruit, and that your fruit re∣maine, who dares say, Perhaps it shall not remaine?

How unanswerable is that testimony of David: The righ∣teous shall flourish like a Palme,* 1.347 (now the Palme never loseth his leafe, or fruit;* 1.348) Those that be planted in the house of the Lord, shall flourish in the Courts of the house of our God: They shall still bring forth more fruit in their age; they shall be fat and flourish∣ing. As full is that of his Son Salomon;* 1.349 The path of the just is as the shining light, which shineth more and more unto the perfect day.

And this floweth not from any thing in man, either of nature or grace, but from that covenant, and faithfulnes of God, who seeing the first Adam could not stand in the covenant of workes (Doe this and live) hath renued with the

faithfull, in the second Adam, a covenant of grace, in which he hath undertaken to worke all our workes for us:* 1.350 First, that he will never depart from us, but delight in us to doe us good: Secondly, that he will put such a feare, of himselfe, into our hearts, that wee shall never depart from him. And what else is this (saith Augustine) but such,* 1.351 and so great shall be my feare, which I shal put into their hearts, that they shal with perseverance keepe close unto me.

And fully to confirme and setle thy soule in assurance of thy perseverance, and infalli∣ble attaining that purchased possession; 1. Remember that not onely God hath wrought that eternall mansion for thee,

but also wrought thee for it, 2 Cor. 5.1.5. 2. Build on that promise, that he that hath be∣gotten thee to that incorrupti∣ble inheritance, not onely re∣serves it in heaven for thee, but preserves, and keeps thee by his power unto this salvation.* 1.352

But further Papists reply; This is a doctrine that opens a wide gate to all sinful liberty, & utterly loosneth the bond of feare, and care to please God.

For Answer; First, how doth, or can this estate in Gods co∣venant loosen, or slacke that bond of gracious feare, when it is apparent that this everla∣sting covenant bindes our hearts fast unto God in this feare? Secondly, is there nothing to be feared in God, but his condemning Justice?

Oh how fearf••ll (to his chil∣dren) are his rods and scour∣ges? how very fearefull? Nay, his very frowne, his threatning word so ful of ter∣rour, that it shakes the heart of the faithfull: they tremble, they melt at it.* 1.353 When I heard, (saith Habakkuk) my bellie trembled,* 1.354 my lips quivered at the voice: Rottennesse entred into my bones, and I trembled in my selfe, that I might rest in the day of trouble.

Sure I am (and no••e so im∣pudent who dare deny it) that when our blessed Saviour and his faithfull members, Paul, Peter, &c. had this hea∣venly assurance fully acquie∣ting their soules, it was so far from cooling their zeale, and slackning their fervent di∣ligence

to please God, and ply his worke, that nothing more furthered their holy ambition to be serviceable & acceptable unto him.

In the next place, let us confirme this truth by a rea∣son, or two: 1. It will be con∣fessed that a Christian ought to labour for such an estate, wherein he should continual∣ly rejoyce in the Lord, bee e∣ver praising, and blessing his name, and have strong conso∣lation: For it is the command of God to delight our selves in the Lord,* 1.355 to rejoyce evermore,* 1.356 al∣waies to rejoice in the Lord,* 1.357 dou∣bled upon us, to stirre up our soules to blesse the Lord, e∣ven in the sense of pardon and forgivenesse;* 1.358 in everie thing to be thankefull:* 1.359 he hath given

with his promise, his oath al∣so,* 1.360 (that wee might have strong consolation) but without this certainty of faith, & assurance of our happinesse, & the eter∣nall favor of God, we cannot attaine such an estate, in which we can from the heart rejoyce in him, ever praise him, and enjoy solid cōfort from him: For what sound joy can that soule find in Christ, who thus hangs between heaven & hell, and hath no assurance whether the Lord will come to him as a Judge to condemne, or as a Savior to free & acquit him? How can a man bee heartily thankefull to God for Christ, and blesse him for such a gift, when he is altogether in doubt whether he hath any portion in his meditation? how can

he poure out his soule in bles∣sing the Lord Jesus for his love, and fruits of it, when he is uncertaine whether he shall be built upon,* 1.361 or dasht against this rocke? What strong con∣solation can arise from a wa∣vering opinion, or flickering hope, whether the Lord hath appointed us unto glory with himselfe, or torment with the divell?

Secondly, that which God offereth us in his Word, con∣firms by oath, conveies by his seales, and (above all the rest) unchangeably assureth by his Spirit (as a very pledge, and ea••nest unto this end) that e∣state not onely is firme, and irrevocable, but) ought with all laborious endevor and ve∣hement contention be sought

and made fast and sure upon us: Now it is most apparent, that by all these meanes the Lord offereth the assurance of salvation to the faithfull: and offereth them to this very end, that they might bee sta∣blished in the assurance of his gracious purpose; (as even in earthly covenants, w••itings, oathes, ••eales, pawnes are gi∣ven for no other purpose but to confirme the intent of the giver, and the state of the re∣ceiver. Be this then through∣ly setled in us,* 1.362 that we ought to give all diligence to make our election and calling sure.

CHAP. XXVII. That this assurance is the gift of God, the feeling of it sometimes with-held, sometimes with-drawne from the faithfull.

LAstly, that this full per∣swasion of faith, assuring our election, and salvation is the gift of God, cannot be de∣nied, and therefore shall not neede any copious, or exact proofe: For we all know, and acknowledge that everie good and perfect gift is from above,* 1.363 and commeth downe from the Fa∣ther of lights, with whom is no variablenesse, nor shadow of tur∣ning. Among which gifts, e∣ven the Giver himselfe is the chiefe, and the very summe

of all the rest, namely, that blessed Spirit given by the Father (Ioh. 14. 16.) who testi∣fieth to our spirits, that we are Sonnes of God, and Heires with the Lord Jesus Christ: and who bringerh with him as wel that gift of faith (1 Cor. 12. 9.) and the fulnesse of it, as al∣so that spiritual life, and sense whereby wee see, and feele the ex••ellent things which are given us by God,* 1.364 things which eye hath not seene, eare h••th not heard, nor ever entred into the heart of man.

Secondly, as it is mani∣fest that it is the gift of God, so is it as apparent that it is not given at all times to all Beleevers. For first, when wee are new borne Babes, wee finde our faith

so farre from any full assu∣rance, that others discerne our life in our earnest long∣ings after the Word, and our fervent desires that wee could beleeve, rather than our selves in feeling that wee doe beleeve.

For whereas it is impossi∣ble to come to any assurance of our salvation without a spirit of discerning, where∣by being able to try things that differ, wee can examine and prove our faith in God, and love to his Saints (and so come to the knowledge of our dwelling in Christ, and that wee are translated from death to life) this spirit of discerning is not ordinarily given to In∣fants in understanding. Looke as the Children of great

Princes (yet in their infancy) much rejoyce in their costly Robes, Coronets, &c. but have not yet discretion to ga∣ther thence their Noble pa∣rentage and dignity, to which they are borne: so Christian Babes, though they see them∣selves richly adorned with those heavenly graces of God and doe not a little rejoyce in the preseut estate which they feele, yet cannot in this their infancy, by a reflected act of the judgement, gather thence their sure title, and claime to all those precious promises of God, and their future glorie, which depend on the former.

Secondly, yet further, when the children of God 〈…〉〈…〉 up to s••me ma••u∣〈…〉〈…〉 ye•• i•• plea∣seth

the Lord, (as for many reasons best knowne to his owne wisedome, so certain∣ly for his own glory in them, and their glory in him) to ex∣ercise them with many temp∣tations, and manifold trials; so that being encumbred with much wrastling against unbe∣leefe, and other corruptions, they cannot for the present at∣taine this certainty. But when the eye of faith is strength∣ned, and these mists of tenta∣tion over-blowne, the faith∣full soule seeth cleerely the love of God in Christ, by his holy Spirit leading him to salvation, and evidently dis∣cernes his everlasting happi∣nesse sealed up to his soule in the new Covenant.

And yet even then wee are

subject to lose, though not the favor of God, yet the sense of his favour, and consequently, that comfortable perswasion of our eternal life. For as some men by much neglect of sea∣sonable refreshings decay in bodily strength, and liveli∣nesse of spirit; and some o∣ther by great distemper fall into sicknesse and weaknesse; so the strongest Christian who could say as David,* 1.365 Though I walk through the shadow of death I will feare no euill, for thou art with me: Surely, goodnesse and mercy shall follow me all the daies of my life; yet either by neg∣lect, or coldnes in the means, (Word, Prayer, &c.) or by some grievous sinne may finde that joy of his salvation utterly hidden and clouded; as did

also that holy Prophet (Psal. 51.12.) after he had commit∣ted that foule sinne upon Vri∣ah and his wife.

CHAP. XXVIII. What meanes must be used for obtaining this assurance.

SUrely, the land of Canaan was the glory of al lands,* 1.366 that garden of God, which he had allotted, and bequeathed to Abraham, Isaac, Iacob, and their seed, even to his owne deare children on earth. As a father therfore, intending some por∣tion for his beloved childe, will build, plant, furnish, and adorne it with all com∣modious helps, & convenient

pleasures for his good;* 1.367 so the Lord cared for this land, his eyes were continually upon it from the beginning of the yeere to the ending. Hence as it flourished with Corne, Balme, Oyle, &c. so was it watered with show∣ers, and flowing Rivers of Milke, Wine, and Hony: yet was this earthly, but a darke shadow of that heavenly Ca∣naan: which land of eternall life the Lord legac••ed onely to his heires, even the joynt-heires with Christ. How rich therefore is it in glory, how ravishing in divine pleasures? If the outward courts of hea∣ven dazle the strongest eye with surpassing beautie and brightnesse? Oh what is the inward retiring, and Presence of that great King? How un∣speakeably,

how incompre∣hensibly bright and glorious? No marvell then if the Chil∣dren of God (having tasted some fruits of this heavenly Countrey) labour for full as∣surance in the conveyance of this purchased possession.

Now then in the next and last place, let us consider by what meanes a Christian may attaine this security, and finde his soule firmely instated and setled in it.

Verily, as in the material, so is it in this spiritual building: hee that will build sure, must digge deepe, and casting out loose ••ands, lay a fast, and strong foundation, and then set up the walls, and roofe. So hee that would build up his soule in assurance of his hea∣venly

Mansion, must first fling out loose waverings of a distrustful heart, and doubtful appearances cast into his mind by Satan; and then lay his ground upon the Rocke, the sure and unmoveable promi∣ses of God in Christ.

I have often observed di∣vers of the faithfull, strong in many graces, and in this only (to sight) weake, who have by the plaine evidence of the Spi∣rit in the Word bin clearely convinced, that the Lord hath planted, and rooted the life of grace in their hearts, and so have beene (for the present) not a little cheered, aud com∣forted; yet after by some tentation to have bin whol∣ly disheartned, and cast downe againe in themselves from all

their joyes and consolations; concluding that all their religion was meere hypocri∣sie, and themselves bare forms and images without life: This (I am perswaded) pro∣ceeds especially from want of a thorough-grounding their perswasions: much sus∣pense, and unsetlednesse re∣maining in them.

Now then it will be ve∣ry needefull and expedient, (as briefly as may bee) to set downe how farre the way of hypo••risie (in appea∣rance) lyes in our way to life, and the period of it, where it stops.

First then it cannot be de∣nied, but that a man of meere shewes, without the life of God, may in his out∣ward

carriage to the Word, and ordinance of God, keepe way with a faithfull and sin∣cere Christian; heare, fre∣quent, invite others, honour th•• Word, and the Messengers of it. Most of these are found in Herod,* 1.368 a stinking Fox, a rancke-smelling Dissembler:* 1.369 Hee heard Iohn, and knowing him a just, and holy man, feared, and observed him; when hee heard him, did many things. So those hypocrites (Ezek. 33. 30,31, 32.) come to the Word, as Gods people, sit there as the people of God, and call on others to the same dutie. Thus farre they seeme to hold way with the Saints; where doe they part? 1. In the ground, and end of this their frequent hearing: 2. In the effects and issues fol∣lowing

their attendance.

The ground, and end of hearing the Word, in an hy∣pocrite, is sometimes his car∣nall delight, when his lustfull eare is tickled with the soft eloquence, and sweet tongue of the Speaker, and his itch∣ing heart clawed with carnall wisedome: Sometimes he is driven by the cryes of his yelping conscience: His best end is by further informing his understanding to set a faire glosse upon his profession, and that he may not sit as a mute, stand as a Cipher, when mat∣ters of Religion are in dis∣course, and handling. But the faithfull soule, out of a deepe loathing of sinfull matter in himselfe, & an unflaked hun∣ger and thirst of righteousnes,

knowing the word to be both the physicke of the soule, whereby it is throughly clen∣sed; and the food, whereby it is nourished, presents him∣selfe before the Ordinance of God, that hee may finde it Gods power to his salvation, in purging out all sinfull fil∣thinesse, and filling him with the fruits of righteousnesse. Thus are they described, Esa. 2. 3. They shall say, Come ye, and let us goe up to the mountaine of the Lord, and hee will teach us his wayes, and wee will walke in his paths. Where the faithfull plainly expresse their end of comming to God in his Word, not onely that it may be a light to teach, and point out the right way, but that it may give strength to their

feet, and enable them to walk in every good path?

Secondly, they differ in the effect and fruit of hearing: For where the heart thus drawes neare to God, as that holy Cornelius, to heare (as in the pre∣sence of the Lord) all things com∣manded by him:* 1.370 the Word is a mighty weapon to beat down all strong holds,* 1.371 and every thing exalted against the knowledge of God, to bring every thought in obedience to Christ•• it wil work effectually when it is thus received: see 1 The. 2. 13. so that the faithful soule can truly say, I know no sin which my heart doth not loath, & desire to expel: I know no cōmand of Christ, in which I do not unfeinedly desire, & endevour to walke with God.

This cannot stand with hy∣pocrisie: because (as in a Tombe) there must be both a beautifull front without, and a dead heart within. An hy∣pocrite must have a shew, else hee is an heathen: and but a shew, else a true Beleever. But he is a neuter to both: Not a plaine Infidell, for hee hath a forme of godlinesse: not faithfull indeed, for his heart still cleaves to much sinfull filthinesse, and is not purified from the whorish love of some darling-sinnes. Many things (as Herod) he may; all, not onely he doth not, but he will not doe.

CHAP. XXIX. Containing other markes diffe∣rencing the true, from the seeming Christian.

NOr onely in the walls without, but in some more inward roomes we shall finde the hypocrite fairely dressed and painted. If wee looke to his understanding, we shall see it often very live-like portrayed with the forme of knowledge; so that the braine may bee even printed with the Word, that he may be a light, and Teacher of others, Rom. 2.19,20.

Secondly, in the affection also there may bee some joy in hearing: And thus farre in the inward man, the dissem∣bler

may keepe companie with the faithfull; where doe they break? 1. The know∣ledge of an hypocrite is, at least in some points, meerely speculative, ann workes not upon the will, and affection to chose, and love the good which hee knowes. Much of Gods will hee knowes, and hates: as Ahab and Herod: I hate him a Prophet, indeed, of God,* 1.372 (saith that wicked man, sold to worke wickednesse) of whom wee may inquire; but I hate him, for hee speakes not good to mee, but evill: Yet could this King in some things humble himselfe, rent his clothes, put sackcloth on his flesh, and fasted:* 1.373 So also that o∣ther incestuous beast hated the reproving Word, and kild

the reprover. Contrary, the knowledge of the faithfull seasons the heart, drawes the will and affection, nay, the a∣ctions also after it. 2. The difference in their joy is plain and palpable. For the formall mans joy ariseth not from the word, indeed, or any love to the truth of God, but from his owne fancies, and dreames falsly collected from the Word, witlesly, and wilfully (and therefore strongly) con∣ceived in his owne deceitfull hart. For when he hears mer∣cy & glory proclaimed to sin∣ners upon condition of belee∣ving, he builds a presumption of pardon & salvatiō upon that sādy faith of divels; carnally, (as Papists at this day) cōclu∣ding (& thēce raiseth up al his

that faith consisteth onely in the understanding, partly in an action of the apprehension, conceiving what is the object of faith, partly in an action of the judgement, consenting to it, and approving it as a truth of God: hee thinkes not of the maine and principall act of saving faith (without which the other profit no∣thing) that action of the will letting al goe, and taking hold of Christ for salvation, choo∣sing him as the supreme good and happinesse, and bringing him to his heart, whereby he is washed and purified. And hence blasphemously imagi∣ning Christ to bee but as a cloake for his sinnes, he plea∣santly dreames of obtaining grace without any tr••e re∣pentance,

or change of the whole man.

Hence the promises of God, thus by himselfe abu∣sed, are welcome, and a false joy followes a false hope. But the command of God, much more the threatning word, and reproofe for breach of the command, is grievous to him, and insupportable; hated as cords, as bonds, as death, and the very Crosse. For esteemi••g his lusts to bee himselfe (and indeed he is lit∣tle else) he accounts himselfe in them wounded, fettered, and crucified: when his lust is restreined, he is imprisoned: when his sinne is pierced, his very heart is wounded: when his corruption languishes, he faints, and is dead in the nest,

and with as much joy will he goe to the Gallowse, as to that Crosse of Christ, where∣by the world is crucified to him, and he unto the world.

See this exemplified in that noted hypocrite, Herod. The preaching of Iohn, (as of Christ and all his Messengers, Mar. 1. 14, 15.) consisted of two maine points, Repent, and Be∣leeve. Repent, for the kingdome of God is at hand:* 1.374 and, Behold the Lomb of God which taketh a∣way the sinnes of the world, Ioh. 1.29. Now it is easie to finde what, in the preaching of Iohn, this incestuous beast hard so gladly. Is it any marvell if such a wretch (fancying a re∣mission of sin, without forsa∣king sin, & impunity by Christ) should with much joy heare

of such a Savior as he blasphe∣mously supposed? But that o∣ther necessary part of the Go∣spell, Repentance, rising from faith,* 1.375 (Let every one which na∣meth the name of Christ, depart from iniquitie) this hee hated, and the Preacher of it to the death. Now then had it beene the truth of God in which he rejoiced, the doctrin of repen∣tance, & forsaking sin would have bin as wel entertained as the doctrine of remission, and pardō of sin; because both are equally the word of the same God: but whē we see the one received with joy, & honor of the messenger, the other reje∣cted with hate, & death of the speaker, who discerns not that his joy sprung from that fond dream of his rotten spirit, that though

he walked according to the stub∣bornnesse of his own wicked heart,* 1.376 he should have peace.

Most unlike is the joy of the faithfull hearer, who loves the Word with a most entire, unexpressible affection: Oh how I love thy Word,* 1.377 and therefore loves it, because a word of truth,* 1.378 and a pure word, an unre∣concilable enemy to all sinful filthinesse: and when he heares that double promise, the one of remitting, the other of snb∣duing sinne; when he heares of glory, and holinesse, he is (as the Apostle) in a strait, and knowes not which to preferre, esteeming the conformitie to the death, and life of Christ brought in the Word, nothing lesse, then the fellowship with him in glory.

Take a further view of this in some instances. The up∣rightnesse of Davids, and He∣zekiahs heart with God was seene in this: For when that bitter reproofe touched the quicke, David taketh all the blame upon himselfe; I have sinned: Hezekiah further con∣fe••seth the Word, not onely just, but good, Esa. 39.8. But Amaziah, who did that (in the generall) which was right, but not with an upright heart like his father David (2 King. 14.3.) discovers that hypo∣crisie of heart in rejecting the Word, when it came neere, and home to his sinne, 2 Chro. 25.2.16.

To couclude this point: remember this palpable dif∣ference betwixt an upright,

and dissembling heart: The faithfull loves, & rejoyces in that part of the word of God which the hypocrite hateth; and in the selfe same respect, the one detests & grieves at it, the other loves and rejoyceth in it: why doth the rebuke of Christ sound as death to the dissembler, but as the glad ti∣dings of life to the upright? In both, because it is the trum∣pet of God to sound an alarum against sin, that (as the wals of Iericho) it shal fall at this blast, and be destroyed. This very nature, and effect of the Word, that it is the Sword of the Spi∣rit, piercing every sinfull lust to the heart, and mortifying these earthly members,* 1.379 is the very cause why to the sound Christian it is a precious oyle

and perfume, to the dissem∣bler as a reproach, hee cannot delight in it, Ier. 6. 10.

CHAP. XXX. Differencing the zeale, and de∣sires after Christ in the hypo∣crite, and faithfull.

ANd yet further even in godly zeale, and earnest longings after Christ the hy∣pocrite wil seem to hold pace with the soūdest, & best Chri∣stian: he can be very zealous in divers things: Ieh•• had a zeale ••or the Lord; yet a transparent dissembler: See 2 King. 10. 16. 28, 29, 31. Hee tooke no heed to walke in the law of the Lord with all his heart.

Paul before his conversion,

and other Iewes, all persecu∣tors, yet zealous of the Law of God, Acts 22.3. Rom. 10. 2. And certainly for tha•• holy Apostle, it is hard to say, whe∣ther before, or after conver∣sion hee were more fervent a∣gainst, or for Christ, and his truth. How zealous was the Pharises in the observation of their fore-fathers Traditions? How zealous of old those false Teachers in abstinence: Touch not, taste not, handle not,* 1.380 how seemingly humble, negle∣cting the body, and giving it no honour, &c. So the Papists ••t this day, with much shew o•• zeale, maintaine their traditi∣ons, abstinence from flesh, from marriage, lying in haire∣cloth, &c.

But where is the difference?

1. The Dissembler is very hot in some particulars, which concerne Gods glory, but hath his owne ends in them all, and therefore when those ends faile, is as cold in other things, which are as, or more needful than the former. How zealous was Iehu against A∣habs Idols? He rooted out the Baalims. Not so much warme against Ieroboams Idols, but served the Calves of Bethel; whereby hee plainly uncove∣red his dissembling heart, and manifested his hypocrisie to every eye.

2. The hypocrites zeale is all externall, flaming out in bitter termes against some o∣ther who dishonour God, but never moved to see God dis∣honoured in his owne heart

and actions. But the faithful, as they cannot but grieve, and burne when they see others grosly offending, blasphe∣ming and provoking God, so are they most vexed with their own (though farre lesse) rebellions and failings.

3. Lastly, the dissembler spends his heat in matters of no moment; his indignation wil be much more kindled in the use or disuse of matters of indifferēcy, then in the weigh∣tiest things of the Law or Go∣spell. But the upright heart knowes well, that there are some things in which he must contend earnestly;* 1.381 for matters of faith, even to losse of life; and therefore will not faile to strive, & wrastle for the truth of God (the faith given to the

Saints) but spēd al his strength in such contention, live and dye in defence of it. In other things hee must not strive:* 1.382 for Gods Church hath no such custome (1 Cor. 11.16.)* 1.383

In the last place, as in zeale, so in earnest desires an hypo∣crite will seeme to run as fast to Christ, to thirst & long for him, as the most faithfull: For when the hard skin of his seared cons••ience is flayed off, by those knives of circumcisi∣on (the sharp law of God) and the terrours of hell gate upon his galled soule, in the sense of these agonies he will value Christ as highly, desire him as heartily (as wel to the sight of others, as to his owne sense) as any true member of Christ: What in the world would

hee not give, nay, a whole world to purchase one drop of that precious bloud?

This goes very farre (will some say) can any Christian goe further? Yes verily: For the faithfull soule, in the day peace, continues still as high∣ly and dearely to esteeme the Lord Jesus, even after re∣conciliation: when he heares the blessed Spirit speaking peace to him,* 1.384 then hee esteemes all things dung and losse in com∣parison of the knowledge of Christ. Here the hypocrite lea∣veth him. In the storme hee will runne as fast to Christ, (the rocke and refuge from the tempest of Gods wrath) as any:* 1.385 in faire weather hee makes no hast, hee goes backe, or stands still. The one esteemes Christ

as medicine onely, and there∣fore in extremity of paine, when he is sicke at heart, whi∣ther wil he not send for him? and though the pocion and prescription be grievous, yet then it is forced down, though hee send it up againe: but as soone as he is a little cheered, he loathes his Physicke: The other knowes him to bee as well his meate as medicine, and therefore in health (when he findes his heart assured of salvation) longues, and hun∣gers for him and his righte∣ousnesse.

The one desires him for justification in the day of wrath, to wipe off his recko∣ning, and enter him into glo∣ry: The other also for sancti∣fication to clense him from

sinne, and beautifie his soule in the glorious image of God: If the Lord would give the hypocrite free leave to take his pleasure in sinne, without feare of judgement, how would he rejoyce, as in a great and speciall privilege? hee would account himselfe as happy in his liberty to sinne, as in his exemption from the reward of sinne. But oh how wofull a captivity, how loth∣some a grave, how base a drudgery, & miserable thral∣dome would a faithfull soule account of such a licence? as much ha••ing the filthinesse of sinne, as the punishment; the spirituall death, as the eter∣nall.

CHAP. XXXI. Applying these things for remo∣ving tentations rising from conceit of hypocrisie.

NOw then, seeing we know how farre an hypocrite may seeme to goe in the good way, let us proceed to remove that wavering which beares downe many a weake Chri∣stian in a very painfull & dis∣comfortable estate. I find two especiall temptations, applied by Satan, to shake the faith of a weake soule, and to hold it in suspence, that it cannot rise up to any strong consolation in the sense and feeling of Gods grace & favor. The first and chiefe is, that whatsoever ••hey do, is done in hypocrisie.

True it is, they can heare the Word, they can frequent the assemblies, reverence the sin∣cere Teachers of it, invite o∣thers to the fellowship of the same grace, rejoyce in the Word, but all this (saith the Tempter, and truly) may bee in an hypocrite, and in them∣selves they thinke it is all no better than dissembling. They have some zeale (they con∣fesse) to the truth, but an hy∣pocriticall zeale; some desire and longing after Christ, but hypocriticall; all is meere hypocrisie. Thus they say, thus they thinke.

Now let such a Christian, 1. seriously consider, that the subtle Serpent doth not onely tempt men to presumption, but also to distrust; as is ap∣parent

in those assaults, by which he set upon our blessed Saviour: As hee allures him to a presumptuous casting himselfe downe from the pi∣nacle of the Temple, because the Angels waited on him to lift, and beare him up; so al∣so he laboureth to draw him to a distrust of Gods provi∣dence, and therefore (as the sonne of God) to command the stones to be made bread: See Matth. 4. 3. 6. And as the ig∣norant and carelesse world∣ling is the most ordinary ob∣ject upon whom hee workes grosse, presumptuous dreams of salvation; (those hee per∣swades, God is mercifull, Christ came to save all men, and therefore when he heares the word of the curse, he cau∣seth

him, from these grounds, to blesse himselfe in his heart, saying, I shall have peace, though I walke after the stubbornnesse of mine owne heart, adding drun∣kennesse to thirst; thus he rocks him in a dead sleep of sinne.) As thus he workes grosse pre∣sumptions upon the carelesse and blinde professour, so hee never pursues any with those weapons of distrustfull, and unbeleeving feares, but those who are either quite gone, or now going, or at least setting their faces to goe out of his AEgypt, in travell toward the heavenly Canaan.

So then when hee assaults thee with this weapon, know assuredly that Satan plainely discerns that God hath wake∣ned, and raised thy soule from

that drowsie cradle of sinne, in which hee so long had lulled thee in deep security. Againe, remember thy corrupt heart is very deceitfull, not onely to hide up sinne in it, and to flat∣ter thee with faire, but false hopes, and so to breede pride, and presumption; but as cunning also to conceale a∣ny grace which is in it, and so to affright thee with likely, but false feares: It will bee then a necessary point of wisedome not to give full, and rash credite to either hope, or feare, but diligently to weigh thy estate in that ballance of the Word, which is the truth, and cannot de∣ceive thee: First then (hum∣bling thy soule by prayer•• and intreating the assistance

of that holy Spirit,* 1.386 who is purposely sent that thou maist know these things which are given thee of God,) take a perfect examin••tion, and triall of thy estate: Thou hearest, and frequentest the Word, so doe dissemblers: But doth an hypocrite, or can he follow it with an heart hungring after perfect obedience? Doth he desire to finde every thought subdued to the yoake of Christ? Nay; even then in his hearing, his hart (not steals away, but) with good leave, and full permission) goes after his covetousnesse,* 1.387 or some other corrupt lust, and resolves to keepe himselfe reserved in some things; making, and set∣ting up in his heart a law a∣gainst the law of God; name∣ly,

that he will not so be tyed to it, but that in some things he will use his owne liberty.

Againe, both a sound, and rotten heart rejoyce in the Word: But thou findest love to the word, not in thy mouth as the dissembler, Ezek. 33. 31. when indeede his soule hates it, (at least some part of it) but in thy heart. He receives not the love of the truth, 2 Thes. 2. 10. and therefore rejoyces not in the truth of God, but in the lyes of Satan, promising life without reformation: but thou out of love to the Word, even because it is a purifying word, rejoycest in it, especial∣ly that power of it, whereby thy soule is washed, and clen∣sed from thine owne wicked∣nesse.

The upright and dissem∣bler both burne in zeale; but thou findest thy heart angry, and grieved, not with some, but al sins, not with others on∣ly, but most with thine owne, whereby God is dishonored.

Lastly, the hypocrite can thirst for Christ at sometimes, when he is in the furnace, as iron, his heart for the present is softned, but as soone as it is out of the fiery triall, returnes to his hardnesse, and indeed was onely troubled, never changed. But thou findest a deepe, and unquenched thirst of Christ and his righteous∣nesse, ever burning in thy soule; so that even in the dayes of peace thy heart is ever sighing after him, and esteemest him as the onely

medicine for thy sicke spi∣rit, so the onely food when thon art healthy and strong. In all of these may the faith∣full soule easily perceive that hee hath outstript the hypo∣crite, and left him farre be∣hinde, and is certainely en∣tred into the true way of grace to glory.

CHAP. XXXII. Removing that tentation which riseth from comparison with other Chri∣stians.

ANother ordinary tentati∣on of Satan, is, when he worketh the humbled soule to compare the graces of some other with their

owne, and the meanes either common, and equall to both, or perhaps lesse to others, who yet (as he conceives) out∣strip him in grace; and so to discourage, and overthrow this worke of faith in him.

Oh (sayes a dejected spi∣rit) I have had more time, more seed, more labour be∣stowed on mee, farre more than such, or such a Christi∣an, and yet how fruitfull are they? But I, how barren, and bare in knowledge, in faith, in love, &c. how wonderfully have they outgrowne me?

But first, let such a troubled heart observe, that this de∣pressing, despising, and con∣demning our selves in respect of unfruitfulnesse, whereby we seeme to come short of o∣thers,

is an eminent grace of God, unto which, by promise, he hath tyed all his other gra∣ces. God gives grace to the ••um∣ble.* 1.388 And this is a certaine fruit of true humility.

S••condly, they are often deceived in their judgements. For know this, and remember it as a sure truth; the more thou hast profited in grace, and art enriched in this dura∣ble substance, the more cove∣tous will thy heart be of spi∣rituall gifts. When a world∣ling begins to taste the sweet∣nesse of earthly lucre, oh how greedily doth hee thirst after it? And though hee lay up treasure as dust, & gulp downe sinfull pleasure as water, yet a dry drop••ie possesseth him. The more he drinks, the more

he thirsts: so is it with that soule which being weaned from this, and in love with that world to come, is fired with an holy, and heavenly covetousnesse of spirituall riches: The more he bags up of those evelasting treasures, the more poore will he seeme to himselfe: oh how good a signe is it, when the riches of grace make thee poore in spi∣rit:* 1.389 when Christ speakes unto thee, as somtime to the church of Smyrna,* 1.390 I know thy tribulati∣on and poverty, but thou art rich. For as it is a certaine signe that he who supposes he knowes, beleeves, loves much,* 1.391 knowes nothing as hee ought to know: that when we thinke we are in∣creased in goods,* 1.392 and want no∣thing, then there is nothing

which we want not, Wee are wretched, poore, miserable, blinde, and naked: so when the desires sayling to the heavenly Jeru∣salem•• & filled with the breath of that holy Spirit, are carri∣ed so swiftly, that they thinke the actions stand still, and ei∣ther move not, or goe backe∣ward; certainly that heart which sends forth these de∣sires, is strong, and fervent in the life of grace.

Thirdly, if those whom [ 3] thou thus preferrest before thy selfe, were asked their o∣pinion, thou shouldst heare them heartily, and earnestly professe, and protest with sighes their many infirmities, as farre preferring thee, as thou them.

But withal, and above all re∣member,

and apply to this purpose that common axiom, That truth, or substance is not ca∣pable o•• more, or lesse. Suppose thy mis-conceit true, that thou wert farre inferiour in grace to many, who are farre youn∣ger in the life of grace than thou; this hinders not, but that thou hast the true life of Christ and his Spirit, as well, though not so full as they. Neither in this life, nor in the other, the eldest are ever the strongest. But as a childe, or weake man, troubled with much sicknesse, hath as true and very life as hee that is strong, and never tasted one sicke houre; so the weake Christian, held downe inten∣tation, hath as verily the life of God, as they who have out∣wrastled

Satan, and sinne, and enjoy much liberty, and en∣largement of spirit. Who doubts but that Paul, after conversion, though borne out of time, excelled in grace ma∣ny of the Apostles themselves: yet were they not onely li∣ving, but eminent members of Christ.

Apply these things to thy soule, and so cast out this wa∣vering in spirit, and those feares whi••h breed painfulnesse:* 1.393 And then endevour to ground thy assurance, and establish thy soule by some infallible and evident signes of thy ele∣ction and ••alvation.

CHAP. XXXIII. Containing some infallible signes of our Calling and Election.

MAny sure, and evident markes hath the Lord Jesus Christ set upon his Sheep, which as by the hand of his Spirit in the Scripture he hath graven, so hath he by the same hand printed them upon us, that considering our selves marked out by them, we may come, not onely to a probable hope, but full assu∣rance of faith, that we are his chosen Flocke, and Sheepe of his pasture,* 1.394 who shall never pe∣rish, never be plucked out of his, and his Fathers hand. Of ve∣ry many I will insist one∣ly

upon some few.

First then, read advisedly [ 1] that Scripture, 1 Ioh. 3. 1, 2. Behold what manner of love the Father hath bestowed up∣on us, that wee should bee cal∣led the Sonnes of God•• And, we know that when hee shall ap∣peare, we shall be like him, for we shall see him as he is. Hence, in the first place, it is evident, that those whom the Father hath made children unto him∣selfe, hee hath most deare∣ly, and everlastingly loved: (see also Ier. 31. 3.) And a∣gaine, that when wee know our filiation, (when wee are made Sonnes,) wee know al∣so that when Christ shall appeare, wee shall see him as hee is, and bee glori∣fied with him: This

then is cleare, that when wee are children of God, wee are eternally beloved by him, and shal reigne with him in e∣ternity. But how shall wee know that we are made chil∣dren? Looke into the 9 verse of that chap. The seed of God re∣maineth in them who are borne of God:* 1.395 he begetteth us by the Word of truth.* 1.396 That immortall seede brings forth in us an immortall life. Hence also is it manifest that when God hath power∣fully and effectually sowne this seed in the heart of any man, then the life of God, (that eternall life) is given him: in which regard the Go∣spell is often called the power of God to salvation.* 1.397 But some will say;* 1.398 Now I plainly see my estate were sure, if I could

infallibly know that the Word were effectually appli∣ed unto me by God. Oh how should I be sure of that? how should I be certaine that the Word is made to me a seed of life? Reade 1 Pet. 2. 2. and compare with it the three last verses of th•• former chapter. We are borne not of mortall, but immortall seed, the word of God: this Word endureth for ever: and this is the Word which by the Gospell is preached unto you. Wherefore laying aside, &c. As new borne babes ••esire (or thirst for) the sincere milke of the Go∣spell, that you may grow thereby. From all these Scriptures linked together, observe how plainly, and necessarily, be∣yond all contradiction, these two conclu••ions are gathered••

1. Whosoever thirsteth for the sincere milke of the Gospell to grow up by it in grace, and all obedience, hee is cer∣tainely new borne, and a babe, (at least) in this immortall life. 2. Whosoever is borne of God by this seed of his Word, is everlastingly beloved of God, and shall appeare with Christ in glorie.

When therefore we finde that whereas heretofore, being full, we loathed this hony-combe;* 1.399 but now, feeling our selves empty and hungry, even the most bitter part of Gods word is sweet unto us: so that wee can truly say, All the words of God, even his com∣mands, and judgements, as wel as his promises,* 1.400 are pleasant unto our taste, more than home

unto our mouth; that frequent∣ly, as the Infant for the brest, wee longue for it, not for custome, feare, or know∣ledge onely, but to grow up in all obedience to God, then may we, without all question, conclude; Seeing God hath effectually applied this Word unto my soule, and in his e∣ternall love begotten mee as a childe, and heire to himselfe, joynt heire with Christ, I know that nothing shall se∣perate mee from the love of God, which is in Christ; no∣thing shall plucke mee out of the hand of my gracious Sa∣viour, and my Almighty Fa∣ther.

Againe, whosoever is par∣taker [ 2] of the victory of Christ, so that now not sinne, but

Christ reignes in him, is cer∣tainly a true member of the Lord Jesus, and one of them, for whom Christ hath dyed: See Rom. 8.37,38. We are more than Conquerors through him that loved us: I am perswaded, therefore, that nothing shall se∣perate us, &c.* 1.401 God hath given us victorie through our Lord Ie∣sus Christ. So then, when by the Word the strong holds of Satan are battered, and beaten downe in us, & every thought subdued to the obedience of Christ; when the dominion of sinne is deposed in us, and the Scepter of Christ, and his Throne set up in our hearts, we are in the state of grace, (Rom. 6.14.) and members of his mysticall body, baptised into his death, quickened in his re∣surrection,

as is apparent in the whole course of that chapter. But how should I be assured that Christ reigneth in me, and not sinne? Why?* 1.402 Know you not that to whom you yeeld your selves servants to o∣bey, his servants yon are to whom you obey. Marke then, obedi∣ence in service must bee from a yeelding willingnesse, and love:* 1.403 (With good will doing ser∣vice:) If then thou obeyest, thou yeeldest up thy selfe, (not forced) with love, and good will to do what is com∣manded: See then, and con••i∣der not so much what thou doest, but what thou wouldst doe, and whom thou obeyest. Thou doest the evill thou wouldst not doe; thou doest not the good thou wouldest doe: Then this is

no obedience, when it is done, but not with good wil:* 1.404 nay, so far art thou from obeying, that it is not done by thee, but by sin in thee. Sin doth it in thee, thou doest it not in sinne. But when the inward man deligh∣teth in the law of God, how∣soever the command of the Lord is not done as it ought, yet because out of love to it, & the giver of it, thy wil puts on the outward man to obe∣dience: hence is manifest, that the law of God is written in thy heart, (see Psal. 40.8.) and that thou livest in obedience not to sin, but Christ. Hence it is clearly evinced that thou art not a servāt of sin, whose yoak thou hatest: Thou yeeldest not up thy selfe with love, and cheerfulnesse to obey it, but

sighest under the burden of it: a captive then thou maist be to sin, but no servant. Remember this•• He is not a member of Christ, and his faithfull ser∣vant, who either for feare of law, anger of superiours, or some such outward respect, is driven & inforced to Christi∣an duties: yet the hand, or foot (which by reasō of some sore breeding in it, or some weak∣nesse by a blow, or fal, thorne sticking in it, & festering, can∣not doe the office of it is not∣withstanding a member; and a servant not throughly recove∣red of a deadly malady, nor a∣ble to do perfect service, is yet a faithful servant: So neither is he a servant to sin, who over∣wrastled by strong tentations, detesting this body of death, is carried

captive, sending up his spirit in grones unutterable, and crying out, oh wretched man that I am, who shall deliver me? And hee certainly is a servant, and member of Christ, who, pressed with sin∣full weakenesse, would doe what hee cannot, and doth what hee can. Take a more through view of this truth in a familiar, and confessed in∣stance: Spai••e is truly said to be under the dominion of the Spanish King; because the peo∣ple acknowledging thēselves Subjects, willingly live under his lawes: but Holland is as truly said not to be under his dominion, because having shaken off his yoake, they live not under his lawes, nor will heare of his service. And al∣though

sometime in fight they are overcome, yet doe they renew their forces, and both openly professe, and be∣have themselves as enemies. Thus is it with the faithfull:* 1.405 They were the servants of sinne, but now from the heart they have obeyed that forme of doctrine which was delivered them. They hate, and reject the Law of sinne in their members. But doth not sinne fight against them? Yes, and they against it: And this is a signe of en∣mitie, not obedience: But it often prevailes also. True, but it prevailes as an Enemie; therefore they renew their strength by prayer, plucke up their hearts, and set them∣selves in order to resist, and subdue it: No signe of domi∣nion

in all this, but rather of that deadly feod mentioned by the Apostle,* 1.406 The spirit lust∣eth against the flesh, and the flesh against the spirit, and these two are contrarie.

Hence again we may know that we have claime to Christ, and all that hee hath done for the Elect. For, if I am not un∣der the dominion of sinne, I am under grace, and the true subject of Christ, even a mem∣ber of his body. But I plainly finde in me a rebellion against sinne; within, by loathing it as a body of death, and a stinking carrion; without, by oppo∣sing it in all my actions, and labouring to free my selfe not onely from subjection, but from the encumbrance, and molestation of it, utterly to

root it our, as the spirituall Canaanite. Certain am I there∣fore, that Christ hath subdu∣ed sinne in me, setled me in his kingdome, and in his bodie: Nothing can separate mee from him.

As it is very easie to see the [ 3] soule in the body (though in∣visible in the substance) by the effects and workes of it; so will it be no difficult matter to discerne the blessed Spirit dwelling in us, by his many, and manifest operations: For as in the whole body of Christ, so in every member the holy Ghost is ever wor∣king: Looke as in the bodie the soule is never idle, but e∣ver in action, even in swoones when we feele it not, yet then it ceaseth not; and though at

such times wee have no sense of it, yet others conversing with us, evidently perceive it working for life; so in the new man,* 1.407 It is the same Spirit which worketh all in all: so that when we feele it not our selves, o∣thers easily see it.

Two maine actions of the Spirit, comprehending the rest, are mortification, oppo∣sing, resisting, and working out the old man, (all sinfull matter in us,) or Vivification, quickning, repairing, and strengthening the new man. No sooner the Spirit enters, but it discovers to us much ig∣norance; and then stirres up to incline the eare unto wisedome,* 1.408 and apply the heart to understan∣ding, the tongue to crie for know∣ledge, and lift up the voyce for

understanding. When now the i••••elligible part is somewhat cleared, and light brought forth in this new Creation; strait the dulnesse, and dead∣nesse of the concupiscible part (the will, and affections) is laid open. Then the heart longues, and the tongue calls out for quicke••i••g grace. Take notice of this in the Saints: Thus David begs for more light,* 1.409 Open mine eyes, that I may see the wonders of thy Law. Teach me, O Lord, the way of thy S••at••tes. Give mee under∣standing. But now when by the grace of God, in the ex∣ercise of the Word, hee was growne wiser than his enemses, and of more understanding than all his teachers; then strait his eye was upon that sluggish∣nesse,

and deadnesse of spirit: and how loud, and frequent is he for quickning?* 1.410 Quicken me according to thy Word; quicken me according to thy judgement; quicken me according to thy lo∣ving kindnesse: how often re∣peated in that one Psalme?

Certaine is it, that as wee can never in this life wholly shake off all sinfull infirmi∣ties; so that blessed Spirit will never suffer us to rest in any: Looke as in the earthly Cana∣an the Israelites (untill the reigne of Salomon) were ne∣ver in full peace; sometime vexed with Iabin of Canaan, sometime with the Philistims, but ever victorious: Remark∣able is it, that ever their vexa∣tion was a sure signe of their enlargement; and oppression

by the enemy, ushered in the destruction of the oppressor: (for when Israels soule was grieved with the Canaa••ites,* 1.411 Gods soule was grieved for his Israel:) So in the state of grace, till that true Salomon, the Prince of peace, shall ful∣ly reigne over all his, and our enemies, wee shall ever be in continuall strife with our sin∣full corruptions; first with one, then with another; and nothing should more fully as∣sure us that God hath certain∣ly purposed to cut off any sin∣full affection in us, then that discovering it to our eyes, and giving us sense of the burden; he gives us no rest, that wee may give him no rest, but seek importunately for helpe, till we finde it subdued, and de∣stroyed

in us. Neither doth the blessed Spirit, by his bap∣tisme of fire, onely mortifie, and purge out the drosse of our sinfull nature, but quic∣kens us by that heat of life in vivification; so that the soule, enflamed with the thirst of grace and glory, can make no stay in his race, till it touch the marke; with all diligence adding to faith, vertue; to vertue, knowledge; to knowledge, temperance:* 1.412 and when we are not destitute of any grace,* 1.413 then putting us forward to grow in the grace which we have received.

Hence is it that even in the depth of tentation when our selves (judging by sense) sup∣pose that all is lost; standers by (as they say) see further

then wee, and can easily dis∣cerne this Spirit mightily working in us, grieving under the load of sinne, and unutte∣rably groaning under this op∣pression, judging our selves, sighing for grace.

By this then may wee evi∣dently dis••rne the Spirit dwel∣ling in us, that we are ever in spirituall motion, action, and exercise; sometime mortify∣ing, sometime quickning, e∣ver leading us forward to per∣fection: (See Rom. 8.11.13, 14.) so that we can never rest, or sit downe in a contented e∣state, till wee are fully com∣pleat in happinesse, and glory.

Lastly, another signe where∣by [ 4] we may, without all faile, conclude, that we are transla∣ted from death unto life,* 1.414 is, our

love to the Brethren. For cer∣tainely,* 1.415 He that receiveth a Pro∣phet in the name of a Prophet, shall receive a Prophets reward: and he that receiveth a righteous man in the name of a righteous man, shall receive the reward of a righteous man; and hee that gives a cup of water to a Disciple in the name of a Disciple, verilie hee in no wise shall lose his re∣ward: Nay this token of our love proves and makes good all the former; namely, that God is our Father, the Lord Iesus our Saviour, and we Tem∣ples of the holy Ghost:* 1.416 For, who∣soever beleeveth that Iesus is the Christ, is borne of God, and every one that loveth him that begot, loveth him also that is begotten of him.* 1.417 And, Behold, let us love one another: for

love is of God, and every one that loveth, is borne of God, and know∣eth God. Where the love of Gods children is set out by the Spirit as a sure token both of our love to God, and our new birth by God.

Againe, our Saviour ap∣pointeth it as the Badge of his Disciples; By this shall all men (how much more our selves) know, that you are my Disciples if you love one another.* 1.418 Read al∣so, 1 Ioh. 3.23,24. This is his command, that we should beleeve, and love one another: and he that keepeth this Commandement dwels in him, and he in him. And hereby we know that he abideth in us by the Spirit he hath given us.

The two great commande∣ments of the Gospell, are Faith, and love, which when

they are written in our hearts by the Spirit, and he stirres us up to cleave unto our head by faith, unto our fellow mem∣bers by love, it is manifest that we dwell in Christ, and Christ in us by that holy Spi∣rit.

Hence also may a faithfull soule surely gather; God him∣selfe hath most clearely testi∣fied, that if I love the Bre∣thren, I am translated from death to life, that I am borne of God, and therefore love the children of God, because being my selfe his childe, I love my Father. Christ hath set his badge, and cognizance upon me in that love, and that holy Spirit is ••hee, which by his presence hath brought my heart into obedience of this

precept. Certaine then is it, that this love to the Saints, is proper onely to the Saints, e∣ven to those whom God hath begotten by his Word, saved by his death, and sanctified by his grace. Seeing then I finde this love to the Saints rooted in my heart, that my soule cleaves to their persons, delights in their fellowship, admires their excellencies, sure am I that the same grace which I love f••ourishing in others, is planted in my selfe, that their Father is my Father, their Head my Head, and that Spirit which dwels in them, resteth on me, and will abide with me forever.

CHAP. XXXIV. Recollecting and applying these things by short me∣ditation.

NOw then in the last place let the troubled soule in some inward conference, un∣derset, and prop up his shaken faith by applying these assu∣rances unto himselfe.

Say then in thy heart: How long (oh my soule) how long wilt thou suffer this feare, which hath torment,* 1.419 to hold thee downe in continuall af∣fright, and vexation? how long shall it keep out that spi∣rituall joy, which is thy only Paradise on earth?

Search, oh my Spirit, search ou•• in these heavenly Re∣cords

those sure evidences, whereby thy Lord hath gra∣ciously conv••yed unto thee this happy and blessed estate. Are they not layed up in the middest of thy heart? See here first divers strong assu∣rances that God hath clen∣sed thee from reigning hy∣pocrisie, that hee hath given thee a thirst of righteousnesse, not onely a desire to know him, but to walke with him in all sincerity of obedience. That hee hath given thee an unfeined delight, and joy, not onely in the Promises, but in every Commandement of thy Lord, liking, and hear∣tily loving that purifying fire of the Word, whereby thou art refined as gold, and seperate from this sinfull

drosse, which is so mixed, and incorporate with thee. A zea∣lous anger, and griefe bur∣ning within thee, detesting every sinne whereby thy Sa∣viour is dishonoured; and a∣bove all, thine owne, in which thou (unthankefull wretch) too often forgettest that incomperable, incompre∣hensible love, wherewith hee hath compassed, and embra∣ced thee. A continuall long∣ing after the Lord Jesus, af∣ter his death, that thou maist be buried in it; after his re∣surrection, that thou maist be quickened by it; and not on∣ly justified in that other, but sactifi••d in this life, and re∣newed after that his glorious image, and divine beauty. True indeed, my weake soule,

too true thou art full of infir∣mities, very unfruitfull, ve∣ry unprofitable: every one out-strips thee, and those who have set out long after thee in this heavenly race, are now much before thee: But yet comfort thy selfe, for even in this estate thy graci∣ous Saviour leaves thee not altogether comfortlesse, but still affords thee some token of his eternall love: for see∣ing thy weakenesse, thou art humbled within me, and bro∣ken with griefe of thy bar∣rennesse.* 1.420 Remember that he as much delights in the low feat of an humble spirit, as in the loftiest Throne of his glo∣rious heavens.

But rise, my dejected soule, oh rise up in strong consola∣tions,

and glorious rejoy∣cings. See here, oh see thou hast an infallible evidence that the Father of lights hath begotten thee through the word of Truth: and that thou art borne anew, not of mor∣tall, but immortall seede, the Word of God; and therefore entred not into a corruptible, but eternall life. For, seest thou not that seede of thy Father abiding in thee? fee∣lest thou not an unslaked thirst of that sincere milke of the Gospell, not that thou mightst have it in thy mouth for discourse, but in thy heart for growth; growth in all o∣bedience, growth in all holi∣nesse and perfection. Behold also, behold with joy un∣speakeable, Thy Saviour hath

assured his victory unto thee, and hath already throwne downe the dominion of sinne in thee. It is, indeed, an ene∣my, a strong, a grievous, en∣combring, vexing, and ah too often prevailing enemy, but an enemy: thou professest no obedience, but proclaimest o∣pen warre to every sinne: how much more will he, who conquered it reigning, subdue it rebelling in thee? yea, cer∣tainely, the Lord Jesus hath set up his victorious Crosse in thee, and he that now hangs out a flagge of defiance, will shortly set up his banner of triumph, trample all thine e∣nemies, and bruise under thy feet both sinne, and Satan.

Consider also that the ble••∣sed Spirit (the life of thy spi∣rit)

dwelleth, and continual∣ly worketh in thee. It cannot bee that uncleane spirit (the Prince of disobedience) it cannot bee the spirit of the world, or that fleshly sinfull spirit within thee, which is ever washing thee from un∣cleannesse, seperating thee more and more from the world, and the corruption which is in the world through lust, which drawes and frames thy desires and actions to all obedience unto the Lord Je∣sus; which gives thee no peace in sinne, suffers thee not to rest in any imperfection, discovers thy corruption, cau∣seth thee to groane under it, puts thee forward in thy race, enflames thy affections, and orders thy feet to turne out of

the evill, into the good way, and to runne in it. Dost thou not finde in thee an unfeyned love to the Bre∣thren? Doth not thy judge∣ment highly esteeme them? Doth not thy will, doe not thy affections entirely love, and honour them? Doth not thy whole soule blesse them? How dost thou cleave to them in heart? How dost thou admire those that excell upon the earth in holinesse? How doest thou delight in them, and art ravished with their heavenly fellowship?

Looke now to thy evi∣dence; sworne by the Fa∣ther, written by the Spirit, sealed by the bloud of thy Saviour.

Is not hee borne of God,

who loves the children of God? Is not hee a member, who loves a fellow-mem∣ber? Is not hee quickened by the same Spirit, who is united in the same spirituall love to those who live & walk in the Spirit? Rejoyce then, oh my sonle, rejoyce in the Lord, and in these assurances of his everlasting truth, and favour. Cast out this spirit of bondage, this servile, this tormenting feare. Bring in that joy of the Spirit, seat it in the midst of thy heart. There let it abide, there let it reigne, making thee to de∣light in the Lord, to turne, and tune thy grones and sighs, to hymnes and spirituall songs, ever blessing him, who never ceaseth to blesse thee;

to love his glory, and glory in his love, to serve him in joy, and rejoyce in his ser∣vice.

CHAP. XXXV. Con••luding all with Prayer.

OH glorious Trinity of persons, in the unity of one God, draw mee nearer into that holy fellowship, that more than heavenly Fellowship, which you pur∣posed, purchased, and sealed to mee.* 1.421 O Father of all mercies, seeing thou hast ac∣cepted mee, so poore, mise∣rable, sinfull wretch, and a∣dopted mee; seeing (by that

immortall seed) thou hast be∣gotten me to thy selfe; make mee, oh make mee greatly to longue after my Fathers house; weane mee from my pilgrimage; suffer me not to stay, and linger in these va∣nities; suffer mee not to do at upon vexation. Thy bounti∣full hand hath given mee all things;* 1.422 Things present, and things to come, all are mine: Some are mine to use, some to en∣joy: to use this world, not a∣busing it; to enjoy thy selfe, and the world to come. Oh then let me not seeke to enjoy those things which I should onely use, lest I be held from those things which I should enjoy. Give mee every day more clearely to perceive that I am on earth a stranger, and

so journer, a Traveller toward thy heavenly Jerusalem: teach me to cast behinde my backe what I know I must shortly leave bhinde me; and set my face fully toward thee. For what inheritance have I in the world? What portion on earth? Thou art my rich in∣heritance, my All-sufficient God; oh cast mee not away from thee, thou Supreme good, and highest happinesse, so shal I never want any thing that is truly good and happy.

Oh my gracious Saviour, my soule panteth after thee; weary of this sinfull world, more weary of this sinfull flesh, chained miserably to this body of death, and led captive after sinne; it lookes up to thee, and sighes after

thee my glorious delive∣rer; when shall I appeare in thy presence? When shall this weather-beaten Taber∣nacle be dissolved, to be buil∣ded up againe, and fashioned according to that Temple of thy glorious body?* 1.423 O Lord, truly I am thy servant, I am thy servant, and the son of thy hand∣maid: thou hast broken my bonds. Now therefore take, and chal∣lenge thine owne.* 1.424 Other Lords beside thee have had dominion o∣ver me; but I will remember thee onely, and thy name. Cruell, imperious, and shamefull Lords have tyrannized over me, and wasted my soule: The false world, and worse than it, Satan; and worse then hee, Sinne; their service, slavery; their wages, death: When I

was theirs, I was neither thine nor mine owne. But Lord rescue the price of thine owne blood, restore mee to thee, and to my selfe: Nay, cut me off from my selfe, that I may be grafted, and abide wholly in thee; empty me of my selfe that I may be filled with thee; let me dye in my selfe, that I may live in thee; let mee bee nothing in my selfe, that I may be all in thee. Oh ravish my heart with thy beauty, and teach me to abhorre the pain∣ted harlotry of this sinfull world; unite my heart unto thee by faith, and knit it fast in love: And seeing thou hast sought up this lost sheepe, and brought mee into thy flocke, fold me in thy protection, and feed me in these greene pa∣stures,

till I rest with thee for ever.

Oh thou holy and blessed Spirit, who sealest unto mee those precious promises, ap∣ply powerfully this signet to my heart, and seale it up in thy Covenant. Open mine eyes, and fasten them on Christ, and those things where Christ sitteth at the right hand of God: Make mee to know, and remember that I can lose no good thing, so long as I enjoy thee: Oh, with all thy other graces, I beseech thee speake peace to this trou∣bled heart, and give thy ser∣vant to heare what thou spea∣kest. Say to my soule, The Father of Christ is thy father, the Lord Jesus is thy wise∣dome, thy righteousnesse,

sanctification, and redempti∣on. I am thy life, thy pledge, and earnest of that purchased inheritance; I am thy stay, I am thy Comforter:* 1.425 Feare not, peace be unto thee, be strong, and of a good courage, so shall thy weake Temple be strengthe∣ned, so shall all earthly sor∣row, and tormenting fears va∣nish as a morning cloud, and my soule shall ever rejoyce in thee my most mercifull God, my most gracious Redeemer, and sweetest Comforter. Amen, A∣men.

FINIS.

Notes

• * 1.1

  Rev•• 3.17.
• * 1.2

  Psa. 73•• 4••5
• * 1.3

  •• Cor. 12. 10.
• * 1.4

  Heb. 2. •••• 18. & 4. 15••
• * 1.5

  Mat. 23 ••••
• * 1.6

  Ma•••• 11.••••
• * 1.7

  1 Ioh. 5. ••••
• * 1.8

  Mat. 10.38
• * 1.9

  Gal 3. 13.
• * 1.10

  Ti•• ••1. 13
• * 1.11

  2 ••im. 4••••••
• * 1.12

  2 Sam•• 〈…〉〈…〉
• * 1.13

  Esa. 40. 〈…〉〈…〉
• * 1.14

  Neh. 1. 10, 11.
• * 1.15

  Mat. 11.29.
• * 1.16

  Esa. 50.4.
• * 1.17

  Rom. 7.24.
• * 1.18

  Psa. 119.32
• * 1.19

  Luk. 4.••••••
• * 1.20

  1 The. 〈…〉〈…〉
• * 1.21

  2 Cor. 1.3, 4.
• * 1.22

  Iob 15. 11
• * 1.23

  Mat. 7.16••
• * 1.24

  Pro•• 18,1••
• * 1.25

  Psal. 4.7.
• * 1.26

  Lu. 1••.19••
• * 1.27

  1 Cor. 15.3••
• * 1.28

  Esa. 56.12••
• * 1.29

  Heb. 1••.7.
• * 1.30

  1 Cor. 10•• 13.
• * 1.31

  Pro. 20.30
• * 1.32

  1 Cor. 11. 32.
• * 1.33

  2 Cor. 14.7
• * 1.34

  Heb. 11.13
• * 1.35

  Phil. 3.20
• * 1.36

  Mat. 5.11. 12.
• * 1.37

  1 The. 4.14.
• * 1.38

  Rev. 14.1••
• * 1.39

  Rom•• 8.38. 39.
• * 1.40

  Phil. 1.••.••.
• * 1.41

  Exod. 15. 23.25.
• * 1.42

  2 Kin. 2.19 20,21,2••.
• * 1.43

  Heb. 2.10
• * 1.44

  Heb. 12.••1
• * 1.45

  Rom. 5.12, & 6.23.
• * 1.46

  Lam. 3.39.
• * 1.47

  Ier. 5.25••
• * 1.48

  Lam. 3.38, 42,43,44, 45.
• * 1.49

  Amos 3.6.
• * 1.50

  Esa. 45.7.
• * 1.51

  Ier. 18.11.
• * 1.52

  Amos 4•• 6, 7,8,9,10, 11.
• * 1.53

  Ier. 2.30.
• * 1.54

  Esay 15.
• * 1.55

  Deut ••2. 22, 23.
• * 1.56

  Act. 14.22.
• * 1.57

  Eccl. 9.2.
• * 1.58

  Iob•• 6, 4.
• * 1.59

  Iob. 13.26
• * 1.60

  Psal•• 51.12
• * 1.61

  Heb. 12. 6.
• * 1.62

  Rev. ••.19.
• * 1.63

  Psal. 89.31 32,33, 34, 35.
• * 1.64

  Ps. 115.7••.
• * 1.65

  Rom. 1.18
• * 1.66

  & 2.8••
• * 1.67

  Deu. 32.22
• * 1.68

  Ier. 15.14.
• * 1.69

  Heb. 12.••.••
• * 1.70

  Psa. 119.67
• * 1.71

  Rev. 3. 19.
• * 1.72

  1 Pet. 4,12
• * 1.73

  Iam. 1.2,3.
• * 1.74

  Heb. 12.1••
• * 1.75

  Rom. 5.3, 4,5:
• * 1.76

  Iam. 13••••••
• * 1.77

  Lam. 3.19. 20.
• * 1.78

  Mat. 26.31 33.
• * 1.79

  Ioh, 21.15
• * 1.80

  2 Cor. 12.7
• * 1.81

  See Rom. 8.16.17.
• * 1.82

  2 Cor. 4.17
• * 1.83

  Exod. 9.16
• * 1.84

  1 Cor. 10. 13.
• * 1.85

  2 Cor. 1.4
• * 1.86

  Iob 13.15. 16.18. & 19.25,
• * 1.87

  Acts 12.
• * 1.88

  Psal. 4.8.
• * 1.89

  1 Sam. 28. 20,21.
• * 1.90

  1 Sam. 16. 14.
• * 1.91

  Heb. 12.10 11.
• * 1.92

  2 Cor. 4.17
• * 1.93

  Rev. 16.9.
• * 1.94

  Hos. 10••8.
• * 1.95

  Rev, 6.16.
• * 1.96

  Ier. 32••40, 41
• * 1.97

  Ier. 5.••3.
• * 1.98

  Heb. 3.12.
• * 1.99

  Heb. 12.10
• * 1.100

  Lam. 3.33.
• * 1.101

  Can••. 1.1.
• * 1.102

  Psal. 63.3.
• * 1.103

  Cant, 5.1••
• * 1.104

  Mat. 5. 11, 12.
• * 1.105

  Heb. 12,7.
• * 1.106

  Heb. 12. 8.
• * 1.107

  Heb. 11.25
• * 1.108

  Isa. 105••19
• * 1.109

  Dan. 3.
• * 1.110

  1 Pet. 1.7.
• * 1.111

  Iob 23. 10
• * 1.112

  Dan. 3.
• * 1.113

  Pro. 20.30
• * 1.114

  Ier. 23.29.
• * 1.115

  Ioh. 18.11
• * 1.116

  Heb. 2. 10.
• * 1.117

  Heb. 5.7.
• * 1.118

  Heb. 12.2.
• * 1.119

  Rom. 5:5.
• * 1.120

  ••am. 1.3.
• * 1.121

  Psal. 11•• 50.92.
• * 1.122

  Ps•• 119.103
• * 1.123

  Pro. 25.25.
• * 1.124

  Rom. 15.4.
• * 1.125

  1 The. ••.18
• * 1.126

  Psal. 50.4.
• * 1.127

  2 Tim. 4. 1,2.
• * 1.128

  2 Cor. 1.4, 5, 6.
• * 1.129

  Gen•• 37.15
• * 1.130

  Eph. 6.17.
• * 1.131

  2 Cor. 10. 4,5.
• * 1.132

  Psal. 23.1.
• * 1.133

  Luk. 10.42
• * 1.134

  1 Pet. 1.23 24,25.
• * 1.135

  1 Ioh. 3. 9••
• * 1.136

  Pro. 23.5.
• * 1.137

  Esa. 5.14.
• * 1.138

  Pro. 31.30
• * 1.139

  Psal. 90.10
• * 1.140

  Psal. 39. 5.
• * 1.141

  Esa. 59.21••
• * 1.142

  Pro. 8.9.
• * 1.143

  Pro. 4.18.
• * 1.144

  Psa, 19.8,9
• * 1.145

  Luk. 3.5.
• * 1.146

  Ps. 119.103 Psa. 19.8.
• * 1.147

  Pro. 3.17.
• * 1.148

  Rom. 4. 18 19,20.
• * 1.149

  Heb. 11.25 26, 27.
• * 1.150

  Luk. 7.47.
• * 1.151

  Rom. 10. ••5
• * 1.152

  2 Cor. 5.14
• * 1.153

  •• Cor. 12. 15.
• * 1.154

  Phil. 1.22, 23,24.
• * 1.155

  Iob•• 13.15.
• * 1.156

  Iob•• 23.10
• * 1.157

  Heb•• 12.1.
• * 1.158

  Heb. ••.11.
• * 1.159

  Luk. 24,25
• * 1.160

  Heb. 12,12
• * 1.161

  Eccl. 12.••1
• * 1.162

  Ier. 2.31.
• * 1.163

  Mat. 16.9.
• * 1.164

  Heb. 12 5.
• * 1.165

  Ier, 17. 9.
• * 1.166

  Heb. 3.12.
• * 1.167

  1 Kin. 3.3.
• * 1.168

  Gal. 4.15, 18.
• * 1.169

  Gal. 1.6.
• * 1.170

  Rev. 2.3•• 4
• * 1.171

  Deu. 5.27.
• * 1.172

  & 9.12.
• * 1.173

  Luk. 24.32
• * 1.174

  2 Sam 12.
• * 1.175

  Psal. 119. 32.50.
• * 1.176

  Heb. 12.23••
• * 1.177

  Psal. 51.••2
• * 1.178

  Pro. 8.34.
• * 1.179

  Ier. 32.40, 41.
• * 1.180

  Psal. 34. 9, 10••
• * 1.181

  1 Tim. 4.8.
• * 1.182

  Psal. 23.4.
• * 1.183

  Gal 3.9.
• * 1.184

  Mat. 2.9,10
• * 1.185

  Heb. 6.18.
• * 1.186

  Ier. 32.38. 40,41.
• * 1.187

  Ps 119,71
• * 1.188

  Lam. 3.27
• * 1.189

  Levit. 25.
• * 1.190

  Pro. 15. 8.
• * 1.191

  Esa. 64. 6.
• * 1.192

  Heb. 6•• 13. 15.
• * 1.193

  Psa. 89.35
• * 1.194

  Rom. 8.38, 39.
• * 1.195

  Ezek. 16.
• * 1.196

  Iob. 6. 32, 33.
• * 1.197

  Phil. 4••4.
• * 1.198

  1 Cor. 3.22
• * 1.199

  Eph•• 3.12.
• * 1.200

  Heb. 2.17.
• * 1.201

  Rev•• 8.3.
• * 1.202

  Psal•• 50.
• * 1.203

  Mat. 7.
• * 1.204

  Rom. 8.26.
• * 1.205

  Aug. de ser. Dom. ser. 53.
• * 1.206

  Epist. 34.
• * 1.207

  Ps. 106. 15
• * 1.208

  Hos. 13.11
• * 1.209

  2 Cor. ••2.
• * 1.210

  Mat. 6.
• * 1.211

  Luk. 22••42
• * 1.212

  Aug. de verb. com•• ser. 36.
• * 1.213

  Ps. 119.1••7
• * 1.214

  Psa. 119.50
• * 1.215

  Rev. 3. 17.
• * 1.216

  2 〈…〉〈…〉
• * 1.217

  Phil. 3.8. 10.
• * 1.218

  Rom. 10••12
• * 1.219

  Mat. 13.1••
• * 1.220

  Luk. 11.13
• * 1.221

  Mar. 10.46 &c.
• * 1.222

  Luk. 18.1.
• * 1.223

  Psal. 77.2.
• * 1.224

  Iam. 5.
• * 1.225

  Psal. 65.2.
• * 1.226

  Psal. 116. 2
• * 1.227

  Psal. 138.3
• * 1.228

  Iam. 5.13.
• * 1.229

  Zeph. 3.7••
• * 1.230

  Psal. 1••
• * 1.231

  Psa. 27.8,9
• * 1.232

  Ps. 138.7,••
• * 1.233

  Rom. 15.5.
• * 1.234

  2 Cor. 1.3
• * 1.235

  Psal 73.26
• * 1.236

  Iob 13.15, 16.
• * 1.237

  1 Sam. 26•• 19.
• * 1.238

  1 Sam. 27.
• * 1.239

  Pro. 18.14
• * 1.240

  Iob 10.17.
• * 1.241

  Iob 6.4.
• * 1.242

  Iob 19.25 26••27.
• * 1.243

  Dan. 3.17.
• * 1.244

  Quàm le∣via sunth•••• quàm h••ec non curo?
• * 1.245

  Rom. 8.37
• * 1.246

  Esa 51.12.
• * 1.247

  August. de doct. Chris. l. 1. c. 7.
• * 1.248

  Esa. 64.8.
• * 1.249

  Luk. 3. 38.
• * 1.250

  1 Pet. 1.3.
• * 1.251

  Iam. 1. 17, 1••.
• * 1.252

  I••r. 32.40, 41.
• * 1.253

  Rom•• 8.28.
• * 1.254

  P••a. ••36.5.
• * 1.255

  Ps. 104.24.
• * 1.256

  Heb. 12.6, 7.
• * 1.257

  Hos. 14.2.
• * 1.258

  Psal. 42.11••
• * 1.259

  Phil. ••.4.
• * 1.260

  1 The. 5.16
• * 1.261

  Heb. 13.5.
• * 1.262

  Psa. 27.10
• * 1.263

  Psal. 63.3.
• * 1.264

  Esa. 18.16.
• * 1.265

  Psa 141.5.
• * 1.266

  Psal. 37.5.
• * 1.267

  Psa. 103.9.
• * 1.268

  ••sa 54••7.8
• * 1.269

  Esa 30••••8.
• * 1.270

  Mat. 1.21.
• * 1.271

  1 The. 1.10
• * 1.272

  Gal. 3.13.
• * 1.273

  Obiect.
• * 1.274

  Rom, 7.23
• * 1.275

  Answ.
• * 1.276

  Rom. 6.14.
• * 1.277

  Rom. 7.19, 20.
• * 1.278

  Ioh. 5.24.
• * 1.279

  Eph•• ••.••.
• * 1.280

  Iudg. 3. 1, 2,3,4.
• * 1.281

  Eph. 6.11. &c.
• * 1.282

  Luk. 15.2
• * 1.283

  2 Cor. 5.••.
• * 1.284

  Zech. 3.4.••
• * 1.285

  Este•• 6. 8. 11.
• * 1.286

  1 Cor. 15. 56,57,
• * 1.287

  H••b ••. 16, 17, 18.
• * 1.288

  Luk. 1. 31.
• * 1.289

  Act. 20.28
• * 1.290

  Heb. 2.10••
• * 1.291

  Esa•• 50.6.
• * 1.292

  Rom. 4.25
• * 1.293

  Rom. 8.34.
• * 1.294

  Heb. 7.25.
• * 1.295

  Eph•• 5.30.
• * 1.296

  Ioh. 17.21
• * 1.297

  Eph•• 3.19.
• * 1.298

  Ioh. 1.9.
• * 1.299

  Heb. 1.3.
• * 1.300

  Phil. 2.6
• * 1.301

  Esa. ••.6..
• * 1.302

  Rev. 19.1••
• * 1.303

  Cant 5.13 16
• * 1.304

  Rom 11.12
• * 1.305

  Psal. 11. 6.
• * 1.306

  2 Sam. 7.19
• * 1.307

  Rev. 5••10.
• * 1.308

  •• Cor. 2.9.
• * 1.309

  Ioh•• 17.21
• * 1.310

  2 Cor. 5.4.
• * 1.311

  Phil. 2,6.
• * 1.312

  Phil. 1.21.
• * 1.313

  Ioh. 6. 63.
• * 1.314

  2 Cor. 3••6••
• * 1.315

  Rom. 8.10.
• * 1.316

  G•••••• 5. 25.
• * 1.317

  Psal. 34. 8. & 119.103
• * 1.318

  Rom. ••,5••
• * 1.319

  Ezek. 36 26, 27.
• * 1.320

  1 Cor. 2. 14. 15.
• * 1.321

  Cant. 7.3.
• * 1.322

  Rom 8. 15. 16, 17.
• * 1.323

  Psal. 63.3.
• * 1.324

  2 Cor. 1••5.
• * 1.325

  1 Cor. 10. 13
• * 1.326

  Ruffin. lib. 1. cap 36
• * 1.327

  Heb. 10.34
• * 1.328

  2 Cor. 11. 23
• * 1.329

  2 Cor. 7.4.
• * 1.330

  Gal. 5.22, 23.
• * 1.331

  Eph. 1.••4.
• * 1.332

  Luk. ••. 14.
• * 1.333

  Heb. 10.23
• * 1.334

  2 Cor. 11. 13.
• * 1.335

  Iob 19.25, 27.
• * 1.336

  Psa. 73.24.
• * 1.337

  Psal•• 49.5.
• * 1.338

  2 Cor. 13.5
• * 1.339

  Mar. 9.24.
• * 1.340

  Luk•• 12.23
• * 1.341

  Heb. 10.1
• * 1.342

  1 The. 5.24
• * 1.343

  2 Cor. 13.5
• * 1.344

  2 Pet. 1.10.
• * 1.345

  Ioh. 15.16
• * 1.346

  De correp. et grat. c 12
• * 1.347

  Psal. 92. 12••13,14.
• * 1.348

  Plin.
• * 1.349

  Pro. 4.18.
• * 1.350

  Esa. 26.12.
• * 1.351

  De bono perseveran. c. 2.
• * 1.352

  1 Pet. ••••3•• 4,5.
• * 1.353

  Esa•• 66.2.
• * 1.354

  Hab. 3. 16.
• * 1.355

  Psal. 39.4••
• * 1.356

  1 The. 5. ••6
• * 1.357

  Phil. 4••4.
• * 1.358

  Psal. 104. 1,••,3.
• * 1.359

  1 The. 5.18
• * 1.360

  Heb. 6.17. 18.
• * 1.361

  Mat. ••1.••4
• * 1.362

  •• Pet. 1.10
• * 1.363

  Iams 1. 17••
• * 1.364

  1•• Cor. 2.9.
• * 1.365

  Psa. 23.4,6
• * 1.366

  Ezek. 20.6
• * 1.367

  Deu. 11.12
• * 1.368

  Luk. 13.22.
• * 1.369

  Mar 6.20.
• * 1.370

  Acts 10.33
• * 1.371

  2 Chr. 10. 4,5.
• * 1.372

  1 Kin. 22,8
• * 1.373

  & ••1. 27.
• * 1.374

  Mat 3.2.
• * 1.375

  2 Tim. 2.19
• * 1.376

  Deu. 29.19
• * 1.377

  Ps. 119.97
• * 1.378

  Psal' 119. 29.30.140
• * 1.379

  Psa. 141.5.
• * 1.380

  Colos. 2. ••1, 23.
• * 1.381

  Iude 3••
• * 1.382

  2 Tim. 2.23.
• * 1.383

  Tit. 2. 8,9.
• * 1.384

  Phil. 3.8.
• * 1.385

  Psal, 32.2.
• * 1.386

  1 Cor. 2.12
• * 1.387

  Exek. 33. 31,32.
• * 1.388

  1 Pet. 5,5.
• * 1.389

  Mar. 5.3.
• * 1.390

  Rev. 2.9,
• * 1.391

  1 Cor. 8.••.
• * 1.392

  Rev. 2.17.
• * 1.393

  1 Ioh. 4.18
• * 1.394

  Ioh. 10.28, 29.
• * 1.395

  Iam. 1.18••
• * 1.396

  1 Pet. 1.23
• * 1.397

  Rom. 1.16
• * 1.398

  1 Cor. 1.18
• * 1.399

  Prov. 27.7.
• * 1.400

  Psal. 119. 103.
• * 1.401

  1 Cor. 15. 57.
• * 1.402

  Rom•• 6.16.
• * 1.403

  Eph. 6.7.
• * 1.404

  Rom. 2.20.
• * 1.405

  Rom. 6.17.
• * 1.406

  Gal. 5. 17.
• * 1.407

  1 Cor. 12.6
• * 1.408

  Pr. 2.2, 3,4
• * 1.409

  Psal. 119. ••••. 33, 34.
• * 1.410

  Psal. 119. 107. 149. 154. 156. 159, &c.
• * 1.411

  Iudg. 10.16
• * 1.412

  •• Pet. 1. 5, 6,7.
• * 1.413

  2 Pet. 3,18
• * 1.414

  1 Ioh, 3.••4
• * 1.415

  Mat. 10.41 42.
• * 1.416

  1 Ioh. 4.1.
• * 1.417

  & 4.7.
• * 1.418

  Ioh•• 13.35.
• * 1.419

  1 Ioh. 4-18
• * 1.420

  Esa. ••7.15.
• * 1.421

  1 Ioh•• 1.3.
• * 1.422

  1 Cor. 3.••2
• * 1.423

  Psa•• 116.16
• * 1.424

  Esa. 26.13.
• * 1.425

  Dan. 10.19