The whole treatise of the cases of conscience distinguished into three bookes: the first whereof is revised and corrected in sundrie places, and the other two annexed. Taught and deliuered by M. W. Perkins in his holy-day lectures, carefully examined by his owne briefes, and now published together for the common good, by T. Pickering Bachelour of Diuinitie. Whereunto is adioyned a twofold table: one of the heads and number of the questions propounded and resolued; another of the principall texts of Scripture vvhich are either explaned, or vindicated from corrupt interpretation.

CHAP. IX.

Of the second Speciall Distresse, arisi••g from outward afflictions.

THe second kind of Distresse is that which ariseth from outward afflictions. By Afflicti∣ons I vnderstand, all manner of miseries and calamities in this life, from the least to the grea∣test, from the paine of the little finger, to the very pangs of death.

Nowe the Question is, howe the Trouble of minde, arising by Afflictions, may be re∣medied. For the answer of which question, two things are required of the partie distres∣sed, Practise and Meditation.

Sect. 1.

The Practise is that, which is to be vsed, in * 1.1 all distresses of minde what soeuer. And it is a diligent examination of the conscience in

regard of sinne; an earnest and heartie con∣fession thereof vnto God: and deprecation, that is, earnest praier vnto him, for the pardon of the same. These three things, beeing done truly and vnfainedly from the heart, are a present remedie against this trouble, and bring with them much comfort.

Manasses the king of Iudah, that had cō∣mitted much wickednesse: when he was car∣ried captiue to Babel, and there put in chaines, he humbled himselfe, acknowledg∣ed * 1.2 his sinnes, and praied earnestly vnto the Lord, and the issue was good; for God was intreated of him, and gaue him deliuerance. Iob beeing long in outward affliction, hum∣bled himselfe in like manner, and at length receiued comfort, Daniel humbled himselfe before God, for his owne sinnes, and for the sinnes of Gods people, making request vnto * 1.3 God earnestly for them, and euen when he was in the acte of praying, the Lord sent his angel Gabriel, to giue him notice of de∣liuerance. Lastly, the Church of God, vnder the crosse, performed the like dutie, Let vs * 1.4 search and trie our waies, and turne to the Lord, and God in mercie gaue an eare vnto her mourning and lamentation. By all these pla∣ces, it is apparent, that there is no better remedie in the world, for the minde of man, grieued by meanes of outward afflicti∣ons, then the practise of the duties before named.

Sect. 2.

The next thing vnto Practise, is the Medi∣tation of the comfortable doctrines that are * 1.5 set downe in the word of God, touching afflictions. All which doctrines, may be re∣duced to fiue principall and maine grounds of comfort, and shall be laid downe in their order.

The first Ground is, that All afflictions from * 1.6 the least to the greatest, doe come to passe, not by accident, chaunce, or fortune, but by the speciall prouidence of God. I explaine it thus: In euery particular crosse and affliction, there is the hand of Gods particular prouidence, and that in three regards.

First, because God decreeth, and foreappoin∣teth euery particular crosse. Marke the words of Paul, Whome God hath foreknowne, them he * 1.7 hath predestinate, to be made like vnto the image of his s••••ne; and what is this image? nothing else, but a conformitie vnto Christ in affli∣ctions for this life, and in glorie for the life to come. Now if God hath decreed, that those whome he foreknew, should be con∣formable vnto his Sonne in these respects, then hath he also decreed the afflictions themselues.

Secondly, God doth not onely barely per∣mit afflictions to be, but also he effecteth them, and brings them into execution, as they are crosses, corrections, trialls, and pu∣nishments.

I make peace (saith the Lord) and I * 1.8 create euill, that is, not the euill of sinne, but of punishment, which is euill in our sense and feeling. For things are tearmed euill two waies: some are euill indeed, some are euill not indeed, but in regard of our sense, appre∣hension, and estimation; and of this latter sort are afflictions, which God is said to cre∣ate. And to this purpose is the saying of the Prophet Amos, Shall there be euill in the citie, * 1.9 and the Lord hath not done it?

Thirdly, as God causeth afflictions, so he ordereth and disposeth them, that is, he limi∣teth and appointeth the beginning, the end, the measure or quantitie, and the continu∣ance thereof. Yea he also ordereth them to their right endes, namely, his owne glorie, the good of his seruants, and the be∣nefit of his Church. Thus God is saide to correct his people in iudgement, that is, so * 1.10 as he will haue the whole ordering of the correction in his owne hand. Ioseph tells his brethren, that when they intended e∣uill against him, in selling him to the Ish∣maelites for siluer, God disposed it for good. * 1.11 When Shemei cursed Dauid, he forbade his seruants, so much as to meddle with him, and why? because (saith he) the Lord * 1.12 bade him to curse, and who then dare say on∣to him, Why hast thou done so? And to this pur∣pose the Prophet Dauid saith, I held my peace and said nothing: why? because thou, Lord, hast

done it, Psal. 39. 9.

Here some wil say, if Afflictions did come onely from God, it were somewhat, but of∣••ent••••es they come from men, that beare vs no good will, and therefore no maruell though we be impatient. Answ. When cros∣ses doe come from men, God vseth them as instruments, to execute his iudgements vp∣on vs; and in this worke, God is the chiefe doer, and they are as tooles, in the hand of the workman. And the Lord inflicteth them vpon vs by men, to trie our patience vnder the crosse. Ioseph, though he knew well, the badde dealing of his brethren towards him, yet he looked not to them alone, but to an higher cause, namely, the Lord himselfe, who executed his owne good will by them: God (faith he) disposed it to good, And againe, God did send me before you into Egypt for your * 1.13 preseruation.

The Second ground is, The commandement * 1.14 of God, touching the crosse, and obedience vnto him therein. This commaundement is expressed, Luk. 9. 23. where we are commanded to take vp our crosse euery day, and follow Christ. A∣braham was commanded, with his owne hands to sacrifice his onely sonne Isaac; and to this commandement, (though otherwise a great crosse vnto him) he addresseth him∣selfe to yeeld obedience. And in the pro∣phecie of Micah, the Church saith, Shee will * 1.15 boare the wrath of the Lord, that is, shee will

performe obedience to him in the crosse, be∣cause shee had sinned against him. And Saint Peter saith, that God resisteth the proud, and gi∣ueth grace to the humble: therefore humble your * 1.16 selues vnder the mightie hand of God. And this beeing the commaundement of God, that we should yeeld obedience to him, in euery affliction, we ought to be no lesse carefull to obey it, then any one commandement of the morall Law.

The Third ground is, that God will be pre∣sent * 1.17 with his seruants in their afflictions. Vpon this ground, Dauid comforts himselfe, be∣cause God had promised to heare him, to be with * 1.18 him in trouble, and to deliuer him. And in an o∣ther place, Though I should walke in the shad∣dow of death, I would feare none ill, for thou art * 1.19 with me, &c.

Now that we may the better vnderstand this doctrine, we are to consider what be the Ends or Effects of Gods beeing with vs in affliction, whereby he testifieth his presence, and they are three.

The first is, to worke our deliuerance from the crosse: Call vpon me (saith the Lord) in the * 1.20 time of thy trouble, and I will deliuer thee. This promise must not be vnderstood simply, but with an exception, so farre forth as it shall be for our good. For all promises of temporall deliuerance, are conditionall, and must be conceiued, with this limitation of the crosse and chastisement, if God please to impose it.

Some may say, how if God will not deli∣uer vs, but leaue vs in the affliction, what cō∣fort shall we then haue?

Answ. In the second place therefore we must remember▪ that God will temper and moderate our afflictions, so as we may be a∣ble to beare them. Habbakuk praieth vnto God, in the behalfe of the Church, that he would in wrath remember mercie. And Paul * 1.21 saith, that the Lord will not suffer vs to be temp∣ted aboue that we are able to beare, but will giue * 1.22 an issue with the temptation.

Thirdly, put the case that God doth not moderate our afflictions, but suffer them to remaine vpon vs, not onely for some time of our life, but to the very death: yet then will he testifie his holy presence an other way, namely, by giuing the partie distressed, power and strength to beare his affliction. Vnto you it is giuen (saith Paul) for Christ, that not onely ye should beleeue in him, but also suffer * 1.23 for his sake.

The Fourth ground of comfort in afflicti∣on is, that euery affliction vpon the seruants of * 1.24 God, hath some speciall goodnesse in it. Rom. 8. 28. We know that all things, worke together for good vnto them that loue God. And in regard here∣of, the crosses which are indured by Gods children, are so farre from beeing preiudici∣all to their saluation, that they are rather helps and furtherances of the same. Now this Goodnes is perceiued two waies. First,

by the fruit and effect of it, and then by the qualitie and condition thereof. In both which respects, afflictions are good.

Touching the fruits of Afflictions, because * 1.25 they are manifold, I will reduce them to sea∣uen principall heads.

I. Afflictions doe make men to see and * 1.26 consider their sinnes. Iosephs brethren for twentie yeares together, were little or not at all troubled for their wickednes, in selling their brother; yet vpon their affliction in E∣gypt, they began to consider what they had done. We haue (say they) verily sinned against * 1.27 our brother, in that we saw the anguish of his soule, when he besought vs, and we would not heare him: therefore is this trouble come vpon vs. Manasses in the time of his peace, gaue him∣selfe to witchcraft, and the worshipping of straunge gods: but when he was captiue in Babylon, then was he brought to the sight of his sinnes, & mooued to humble himselfe before God for them.

II. Afflictions serue to humble men in * 1.28 their soules before God. The young vnthrift in the Gospel, called the Prodigall childe, while his portion lasted he spent liberally, and was grieued for nothing: but when he * 1.29 came to be pinched with hunger, and that through his owne follie, then he humbled himselfe before his father, & returned home vnto him. Dauid saith of himselfe, that in his prosperi••te be thought he should neuer be moo∣ued,

because the Lord of his goodnesse had made his mountaine to stand strong: but (saith he) thou didst hide thy face, and I was troubled, then cried I vnto the Lord.

III. They serue to worke Amendment * 1.30 of life. No chastising (saith the Author to the Hebrewes) for the present seemeth to be ioyous, but afterward it bringeth the quiet fruit of righ∣teousnesse, * 1.31 to them that are thereby exercised; that is, afflictions and chastisments that seaze vpon Gods children, doe leaue after them a∣mendment of life, as the needle passeth tho∣rough the cloath, and leaueth the threed be∣hinde it. When we are iudged (saith the Apo∣stle) we are nurtered of the Lord, that we might * 1.32 not be condemned with the world. And Dauid confesseth, Psal. 119. It is good for me that I haue beene afflicted, that I might learne thy sta∣tutes. And the good husbandman, purgeth and pruneth the vine, that it may bring forth * 1.33 more and better fruit.

IIII. They cause men to denie them∣selues, and to relie wholly on the mercie of * 1.34 God. Thus Paul receiued the sentence of death * 1.35 in himselfe, that he should not trust in himselfe, but in God, that raiseth the dead.

V. The fift, is Invocation. For afflictions make vs to crie heartily and feruently vnto * 1.36 God, to bring our selues into his presence, and there to abase our selues before him. Thus the Lord said of the olde Israelites, that when he slew them, then they returned, & sought

him earely, Psal. 78. 34. And els where he saith of his children, that in their affliction they will * 1.37 seeke him diligently.

VI. The sixth, is Patience. Affliction brin∣geth * 1.38 forth patience, patience experience, &c. As if he should say; because the loue of God is shed in our hearts, therefore in afflictions we are patient. Now whilst we patiently heare the crosse, we haue experience of the mercie and loue of God towards vs: and hauing once in some notable deliuerance, tried and tasted the mercie of God, we doe by hope (as it were) promise to our selues, the saide fa∣uour and mercie, for time to come.

VII. The last fruit, is Obedience. This * 1.39 the holy Ghost teacheth, to haue beene the fruit of the suffering of Christ, when he saith, Though he were the sonne, yet learned he obedi∣ence, * 1.40 by the things which he suffered.

In the next place, Afflictions are good in regard of their qualitie and condition, which is, that they are tokens and pledges of our adoption, when we make the best vse of them. If ye in∣dure * 1.41 chastening, (saith the holy Ghost) God of∣fereth himselfe vnto you as vnto sonnes, that is, he comes to you in the crosse, not as a iudge and reuenger, but as a kind and louing fa∣ther; and the crosse imposed, is as it were his fatherly hand, wherewith the chastiseth vs: and therefore Iob praiseth God for his affli∣ction, saying, God hath giuen, and God hath taken away, blessed be the name of the Lord. * 1.42

The fifth Ground of comfort is, that the partie distressed, hath partners in the crosse. For * 1.43 first, he hath Christ to be his partner, be∣cause he hath fellowship with him, in that he is afflicted, and is willing to obey God therein. Paul accounteth it happines, to knowe the fellowship of Christs afflicti∣ons, and to be made conformable vnto his death. Phil. 3. 10. And Saint Peter exhorteth beleeuers to reioyce in as much as they are par∣takers of Christes sufferings. 1. Pet. 4. 13. Se∣condly, if the partie afflicted repent, Christ communicateth with him in al his crosses, & accounts them as his owne. The Apostle in this regard, would haue no man thinke it strange, no not when he is in the fierie triall; but rather to reioyce because he is partaker of Christs sufferings. 1. Pet. 4. 12. And Christ saith to Saul persecuting his Church, Saul, Saul, why persecutest thou me? Thirdly, he that is afflicted, hath other seruants of God, par∣takers with him in all his afflictions. The A∣postle Peter wisheth the Church of God to resist Sathan by faith, knowing, saith he that the same afflictions are accomplished, in your bro∣thren that are in the world. 1. Pet. 5. 9.

Thus much generally of Afflictions, and of Comfort in them. It were a long and tedi∣ous worke to set all downe in particular, to∣gether with their proper and distinct Com∣forts: therefore I will passe them ouer, and speake only of three kinds of Afflictions,

with their Remedies.

Sect. 2.

The first is, the Deferring of deliuerance: a * 1.44 great afflictiō, if it be considered. And touch∣ing it, I propound one Question, namely, How the minde of the partie distressed, may be staied, when as the Lord deferres deliuerance.

For the answer hereof, three especiall points are to be considered.

I. First, that God hath in his wisdome, set downe certen and unchangeable times, for the accomplishment and issue of all things that are. Ther is a time appointed to euery thing vnder the sunne, Eccl. 3. 1 The speech of Salomon is generall, and the meaning of it is this. Whatsoeuer there is in the world, either done, or suffered, or enioyed by man, whe∣ther it be of the number of naturall things, or of those which are voluntarily vnderta∣ken, or necessarily endured; God hath in his prouidence sorted vnto them, a set time and season, whereof dependeth the successe of them all. And this time, himselfe most freely ordereth and ruleth at his owne good plea∣sure; which, as no mā can hinder or stay, so is it not in the power of any, to hasten, or preuēt.

This point, the Holy Ghost in Scripture prooueth by two instances, of the threat∣nings and promises of God, which him∣selfe accomplisheth, at some certaine and vnchangeable times.

When the old world in the daies of No∣ah, had growne to much impietie, and wic∣kednes, the Lord appointed a certaine space of 120. yeares, for their repentance and con∣uersion; at the very ende and tearme where∣of, * 1.45 he brought the flood vpon them, and not before. For if we compare the particular cir∣cumstances of time, noted in the 7. of Ge∣nesis, with that which S. Peter writeth, 1. Pet. 3. 20. ee shall find, that the inundation of waters came vpon the earth, at the very point of time before determined.

Againe, God threatned by Ieremie, that the Iewes for their sins, should be led cap∣tiue, and serue the king of Babel 70. yeares. Now if we take the iust computation of * 1.46 time, it will appeare, that so soone as euer those yeres were expired, the foresaid threat was accomplished. And therefore Daniel, al∣luding to Ieremies prophecie, exactly setteth it downe, when he saith, The same night was Belshazzarking of the Chaldeans slaine, that is, * 1.47 the very night wherein those 70. yeares came to their full period.

And as there are set times, allotted by God for the execution of his threatning sentēces; so also hath he determined certen∣ly, the accomplishment of all and euery of his promises.

An example hereof we haue in the Israe∣lites, of whom the Lord said to Abrahā, that * 1.48 they should be in affliction in a strange land,

430. yeres, and then be deliuered. This pro∣mise of God was expressely fulfilled, as we read in the booke of Exodus. For before the ende and tearme of these yeares, they had no deliuerance at all: but when that time was expired, euen that selfe same day, departed * 1.49 all the hosts of Israel, out of the land of E∣gypt. And though Moses, fourtie yeares be∣fore this time, tooke in hand the worke of their deliuerance; yet he did it without suc∣cesse; * 1.50 and vpon a certaine accident, beeing himselfe constrained to flie into Madian, he liued there as a stranger with Iethro his fa∣ther in law, till the saide time of foure hun∣dred and thirtie yeares was accomplished; toward the ende whereof, being called of God to that office, he prospered, and not be∣fore. And in the same manner, hath God set downe a certaine period of time, within which, he will exercise his children more or lesse, and at the end wherof, and not before, he will releeue and comfort them againe.

Now as the certentie of the accomplish∣ment of Gods threatning word, serues to terrifie all wicked liuers from sinne: so the vnchangeable performance of his promises, at the very time prefixed, & not before, tea∣cheth the children of God sundrie things.

First, that when they are in any distresse, & haue not present or speedie deliuerance, ac∣cording to their desire, they should waite the Lords leisure, and expect with patience

till the time come, which is appointed by him for their ease and releefe: and in the meane while stay their hearts, by hope and affiance in his mercie. Reason is plaine. God is sure in his word, therefore though heaui∣nes may indure for a night, yet ioy will re∣turne in the morning, Psal. 30. 5.

Thus the Lord comforteth the Iewes in a particular distresse, as we may read in the prophecie of Habbakuk, where the Prophet in the name of the Iewes, complaineth and * 1.51 expostulateth the matter with God, why his owne people should be so lamentably affli∣cted, by a terrible and furious nation, and why they should be led away captiues, by the Chaldeans the enemies of God? To this the Lord makes answer, that as he had certenly determined, that iudgemēt to come vpon them, so certenly had he appointed a set time, wherein they should be deliuered. In the meane while, he bids them to com∣fort themselues in this, that though the affli∣ction should rest vpon them for a season, yet vndoubtedly they should be eased at the length: and therefore, that they should in pa∣tience waite for the vision, that is, the accō∣plishment of the vision touching their deli∣uerance.

Secondly, hence we learne, that we must not onely beleeue the promises of God in ge∣nerall, that God is true and faithfull in them, and that he is able & willing to fulfil them,

euen as he made them: but we must beleeue them in particular, that is with application to their proper and seuerall circumstances, which are the particular meanes, places, and times, whereby, and wherein he hath giuen his word, as touching our freedome and exemption from the crosse.

Take an instance hereof in the Prophet Daniel, who knew well by the spirit of Pro∣phecie, that the Lord had determined to bring vpon the Iewes 70. yeares captiuitie in Babylon. He knew also, that God had promi∣sed to put an ende to that captiuitie, at the end and tearme of those yeares. Now what did Daniel in this case? Vpon knowledge of the will of God in that point, during the said time, he praied not vnto the Lord for * 1.52 deliuerance of his people: But when he vn∣derstood that the time drewe neere, wherin it was the wil of God, that the Iewes should * 1.53 returne out of captiuitie, then by faith ap∣plying the promise of God to that particu∣lar time: he besought the Lord in praier and supplications, with fasting, in sackcloth and ashes, and the Lord gaue eare vnto his prai∣ers, and yeelded him a gratious answer.

II. The second point is, that God, when he deferres deliuerance, doth it vpon great and weightie causes and considerations, best knowne to himselfe.

The first wherof is, that thereby he might humble men throughly, and bring them

to an vtter deniall of themselues, and conse∣quently cause them, to learne patience in af∣fliction; which they would not learne, if they might be their owne caruers, and haue spee∣dy deliuerance from the crosse, at their own wills and pleasures.

Secondly, that beeing afflicted, they may acknowledge whence their deliuerance comes; yea, whence they doe receiue not onely that, but euery other good benefit, which they inioy; namely not from thēselues, or any creature, but onely from the Lord; and accordingly may learne to value and prize his gifts, at their deserued excellencie. For it is a true saying, and often verified in affliction & want, that benefits easily obtained, are lightly regarded, and sooner forgotten.

Thirdly, that by the continuance of the crosse without intermission, he may make them to distaste the world, and consequently drawe them to the meditation of the life to come, wherein all matter of mourning shall cease, and all teares shall be wiped from their eies. * 1.54

Fourthly, the Lord de••erreth deliuerance from affliction, that he might preuent grea∣ter euils and dangers, whereinto those that are afflicted might runne, if they had their heartes desire, and were eased not at his will but at their owne wishes. When the childrē of Israel came into Canaan, they were in∣formed, that they should dwell together

with the Canaanites, and Moses rendreth a reason thereof, Least (saith he) the wild beasts * 1.55 of the field multiply against thee. And for the preuenting of this euill, the Israelites must indure some annoyance by the Canaanites. * 1.56 Euen so the Lord keepeth his seruants vn∣der the crosse, for the preuenting of greater sins & offences. This should stay the mindes of men, & make them content to wait vpon God for deliuerance, when they are afflicted.

III. The third and last point is, that God alwaies hath and doth exercise his best ser∣uants, with long and continued crosses. A∣braham was childlesse, till he was 70. yeares of age, and at those yeares the Lord promi∣sed him issue. But this promise was not accō∣plished til a long time after, when he was an hundred yeares old. Dauid had a promise to be king of Ierusalem, and Iuda; but the Lord exercised him by many and grieuous afflicti∣ons, before he came to the crowne, in so much, that he saies of himselfe, that his eies failed with waiting vpon his God. Zacharie & * 1.57 Elizabeth praied to god, both of thē in their youth, & many yeares after for issue, but the Lord granted not their request til they were * 1.58 olde.

To adde no more examples; by these we see the Lords dealing, euen with holy men and women, his owne deare seruants, that he doth not alwaies grant their requests, nor condescend to their desires at the first, but

as it were holds them off, and suspends his grace and fauour for a time. And therefore if it shall please him, thus to deale with any of vs, we must from these examples be taught, to possesse our soules with patience, resting contented in his will, and waiting on his good pleasure to the ende.

To conclude this point. Suppose, that the condition of Gods seruants be such, as that they finde no ende of their afflictions, but that they doe continue euen vnto death, what shall they doe in this case?

Ans. Besides that which hath beene said before, for the resolution of this Question, I answer further, that first, they must still, e∣uen * 1.59 vnto death, liue by faith, and say with holy Iob, Lord, though thou kill me, yet will I trust in thee.

Secondly, they must stay and releeue their soules in the meane time, with these and such like meditations.

I. That it is the will and pleasure of God, that we should through many afflictions, en∣ter into the kingdome of God. Act. 14. 22. Now it is the propertie of a true child of God, to rest content in his fathers good will and pleasure, euen when he is afflicted. Prov. 3. 11. My sonne—be not grieued at my correcti∣on, that is, let it not be tedious vnto thee, be content to beare it. Our dutie therefore is, meekely to subiect our selues vnto the hand of God, as the child doth vnto the correcti∣on

of his father.

II. That though afflictions be long and tedious, yet God will at length giue a ioyfull and comfortable issue. For so himselfe hath promised, Math. 5. 4. Blessed are they that mourne, for they shall be comforted. Psal. 34. 19. Great are the troubles of the righteous, but the Lord wil deliuer him out of them all, Psal. 37. 73. Marke the vpright man, and behold the iust, for the ende of that man is peace.

III. Afflictions be they neuer so heauie, in regard of continuance, yet they are in no sort comparable to those eternall ioyes, that God hath prepared for them that loue him. This was Pauls meditation, who indured the crosse, euen to his dying day. Our light affli∣ction * 1.60 (saith he) which is but for a moment, wor∣keth vnto vs an excellent and eternall waight of glorie. And else where he professeth, that he did not count the afflictions of this present time, answerable in value to the glorie, which shall be reuealed vnto Gods children, Rom. 8. 18. Saint Peter tells them to whome he wrote, that in regard of their assured hope of eternall life, they should reioyce, though now for a season, they were in heauines through manifold tentati∣ons, 1. Pet. 1. 6. Lastly, the Author to the He∣brewes, comforteth the Church by this rea∣son, because it is yet a very little while, and he * 1.61 that shall come, will come, and will not tarrie.

IV. Though God withholdeth his hand, in respect of deliuerance euen to death, yet

his loue is constant and vnchangeable, and the crosse which we vndergoe, cannot se∣parate vs from that loue, wherewith he hath loued vs in Iesus Christ, Rom. 8. 35. And thus much of the first particular distresse of minde, arising of outward afflictions.

Sect. 3.

The Second particular distres, is bodily and temporarie Death, which consisteth in the se∣paration * 1.62 of the soule from the bodie. And touching this affliction, it is demanded, How any seruant of God, may be able to indure with comfort, the pangs of death?

For the answer hereof, two things are re∣quired: a preparation to death, and helps in the time of death.

Concerning preparation, there are three * 1.63 duties to be performed.

The first and most principall, is commen∣ded vnto vs in the booke of Psalmes, where Dauid praies vnto God, Lord, make me to know mine end, and the measure of my daies. And * 1.64 Moses in like manner, Lord, teach me to num∣ber my daies, that I may applie my heart vnto wisdome. In which places, is remembred a * 1.65 notable dutie of preparation: to wit, that a man should resolue himselfe of death con∣tinually, and before-hand number his daies. This is done, by esteeming of euery day, as the day of his death, and accordingly do∣ing * 1.66 alwaies that, which he would doe, if he

were now to giue vp the ghost.

Secondly, in way of preparation, we must endeauour to disarme and weaken death, who is as an armed man, that hath his wea∣pons, whereby he seekes to destroy vs. And in this case, we must deale with death, as the Philistims dealt with Sampson. They saw by experience, that he was a mightie man, and by his power and strength, had giuen them many foyles; and therefore they laboured to know, in what part of his bodie his strength did lie. And after inquirie, finding it to be in the haire of his head, they neuer rested, till they had spoiled him thereof. And questionlesse, the time will come, when we all must encounter, with this strong & pow∣erfull Sampson, Death; In the meane while, it is a point of wisdome, to inquire wherein his power and might consisteth. When this search hath bin made, we shall finde that his weapons, are our manifold sinnes, and cor∣ruptions, both of heart and life. For as Paul saith, The sting of death is sinne. Therefore, that we may spoile him of this his furniture, * 1.67 we must exercise our selues in the practise of two duties.

First, vse all meanes for the cutting off of the locke of our sinnes, whereby alone Sa∣tan hath the vantage of vs; and these means are the duties of humiliation, inuocation, and true repentance. We must therefore humble our selues before God, be instant in

praier, for the pardon of our sinnes past, and present, and in this point giue the Lord no rest, vntill we haue obtained in our consci∣ences, the sweet certificate of his fauour and mercie in Christ, whereby our mindes may be staied and comforted.

This done, it stands vs in hand to turne vnto God, to be carefull to leaue sinne, to en∣tertaine in our hearts, a resolued purpose and intention of new obedience, and conformi∣tie to the will, and commandement of God in all things. And this is the onely way in the world, to bereaue this our enemie of his ar∣mour, to pull the sting out of the mouth of this serpent, and consequently, euen in death to prèuaile against him.

Thirdly, in way of preparation, our dutie is, euen before-hand (while we liue in this world) to indeauour, to haue some true taste of life euerlasting, and the ioyes of heauen. The due consideration whereof, will be of great vse. For it will stirre vp in our hearts, a desire and loue of perfect happines in heauen, yea a feruent expectation of Christs comming to iudgement: and it will further cause vs to say with Simeon, Lord, now let thy seruant de∣part in peace: and with the Apostle, I desire to be dissolued, and be with Christ.

Touching this spirituall ioy and comfort in the holy Ghost, these Questions of Con∣science are mooued.

I. First, how may we in this life haue and

nourish in our hearts, a true tast of eternall happinesse, and of the ioyes of the world to come?

Ans. First, by a serious consideration of the euills that doe hinder, or preiudice our hap∣pines: and they are principally foure.

One is, the Miserie of our liues, in respect of sinne, and the consequents thereof. For there is no man in the world, be he neuer so righteous, that can truly say of himselfe, I am cleane from my sinne, Prov. 20. 9. Yea, ••uen the regenerate, that haue receiued grace to be∣leeue, to turne vnto God, and to liue accor∣ding to the Spirit, doe finde by experience, * 1.68 corruption & rebellion in their minds, wills, and affections, which daily affordeth matter of sinning against God: and on the other∣side, hindreth and quencheth, all the good motions of the Spirit, that are in them. A∣gaine, such is the irreconciliable malice of Satan, that he takes vantage of mans corrup∣tion, and neglectes no time or opportunitie, to intrappeth•• children of God, in the snares of his temptations. And hence it is that man, by reason of his owne corruption, and the wicked suggestions of the Deuill, is at conti∣nuall strife with himselfe, hath daily occasion of sorrow, worketh out his saluation with feare and trembling, wading (as it were) euen while he liueth, in a sea of many miseries.

The second euill, is the Vanitie of all things that are in the world. For whether we

consider the world it selfe, or the things therein contained, done, or suffered, there is nothing so sure and steadie, whereunto man hauing attained, can possibly rest fully satis∣fied, and contented; or which in the ende, will not prooue to be most vaine vanitie. And the truth hereof appeareth, in the expe∣rience of Salomon himselfe; who (beeing king ouer Israel) wanted neither authoritie, nor abilitie, and opportunitie, to take know∣ledge and triall, of all worldly things in all estates and conditions. And hauing euen of set purpose, carefully and earnestly searched into them all, at length he concludes, that the issue of all was vnprofitable vanitie, and vex∣ation o•• minde, as we may read in his Eccle∣siastes.

The third euill is, the Changeable condi∣tion of our life in this world, whereby it comes to passe, that we are alway in a flee∣ting and transitorie state. For we are (as Saint Peter speaketh) but strangers and Pilgrimes, that wander to and fro in the earth, as in a * 1.69 strange countrey, and still are making for∣ward to our owne home. We haue here no abiding citie. The houses wherein we dwell, * 1.70 are but Innes, in which we sojourne for a time: yea the bodies which we haue, are but ••ents and ••abernacles, alway readie to be shifted, and our selues to be translated into another place.

Fourthly, by remembring, that Christ our

Head, beeing now in heauen, and we his members vpon the earth; during our life, we are in presence separated from our Head, and consequently, from that happie and glorious fellowship, which we shall inioy with him, and all the Saints our fellow-members, in the kingdome of heauen. This S. Paul no∣teth, when he saith, Whilst we are at home in the bodie, we are absent from the Lord: and * 1.71 thereupon himselfe desired to be dissolued, and to be with Christ. * 1.72

Hauing thus entred into the due conside∣ration of the aforesaid euills, we must in the second place, exercise our selues in the fre∣quent meditation, of the blessed estate of Gods chosen, in the kingdome of glorie: who beeing translated out of this life, into the bosome of Abraham, are fully and per∣fectly freed from sinne, from Satan, from va∣nitie and miserie: haue all teares wiped from * 1.73 their eyes: doe behold the face of God; are made like vnto Christ in holines and ho∣nour: * 1.74 and doe with him inherit the king∣dome, prepared for them, from the founda∣tions * 1.75 of the world.

In the third place, hauing throughly con∣sidered of these things, we must Compare the estate of this present life, in the respects before-••amed, with the estate of that, which is to come in the kingdome of heauen: and laying them in a paralell together, we shall sinde the one, infinitely farre to excell the o∣ther

in regard of true ioy and comfort. And this will make vs, though liuing in the world, yet to vse it, as if we vsed it not: to haue our conversation in heauen: to thinke, * 1.76 with Paul, that to be loosed, and be with * 1.77 Christ, is best of all for vs: to haue a true and * 1.78 liuely tast of the ioyes of the world to come, and accordingly with Abraham, Isaac, and Iacob, to looke for a citie that hath founda∣tions, whose builder and maker is God. * 1.79

II. Secondly, it is demanded, how a man may truly discerne, whether this ioy of the Spirit, be in him yea or no? For answer here∣unto, it is to be remembred, that there are sundrie properties wherby it differeth from carnall ioy. And these are principally fiue.

First, this ioy is brought forth (as it were) of sorrow for sinne, and for the want of Christ. Ye shal sorrow, (saith our Sauiour Christ to his Disciples, meaning for his departure,) * 1.80 but your sorrow shall be turned into ioy. These words, are not onely meant of his Disciples, but of all beleeuers, who vpon considerati∣on of their sinnes, and the spirituall want of Christ Iesus, doe mourn and lament. For not onely they, but all true beleeuers, are there opposed vnto the World. Againe, blessed are they that mourne: that is, being touched with * 1.81 causes of exceeding griefe, doe withall mourn for their sinnes: for they shal be comfor∣ted. On the other side, carnal ioy, as it hath his beginning from the flesh, & ariseth of things

pleasing thereunto, so it ends in sorrow and heauinesse. In the end, reioycing is turned into mourning, saith Solomon. And, Woe ••e to you * 1.82 that now laugh: for ye shall weepe. * 1.83

Secondly, the ioy of the Spirit, is a fruit of righteousnes: that is, it issueth and floweth from Christ knowne and beleeued, to be made vnto vs of God, wisdome, righteous∣nes, * 1.84 sanctification, and full redemption. For from hence, followes peace of conscience, and from peace, comes ioy in the Holy Ghost. Contrariwise, the ioy of the flesh, ari∣seth only from the sudden feeling of some worldly delight: and therfore cannot bring any sound peace, vnto the conscience of the man possessed of it.

Thirdly, spirituall ioy is founded in the holy vse of the Word, Sacraments, and Prai∣er: and in the practise of Christian duties of mercie, ••oue, iustice, &c. The other is not so. For the world conceiueth a ioy besides the word, o•••• of the exercises of inuocation and repentance: which stands in the practise of crueltie, malice, oppression, iniustice, and all manner of impietie. And hence it is, that ha∣uing spēt their daies in such matter of reioy∣cing, at length in a momēt they go down to hell. * 1.85

Fourthly, heauenly ioy is so fixed & roo∣ted in the heart, that it cannot be remooued thence. Your ioy shal no man take from you, saith * 1.86 Christ. It must needes therefore be true and sound, yea able to swallow vp all matter of

griefe, and heauinesse: whereas the other is neuer sincere, but with the sweetnes thereof, hath alwaies mingled some bitternes. Euen in laughter (saith Salomon, speaking thereof) the heart is heauie. When the face of the wic∣ked * 1.87 man shineth, and his countenance is pleasant, euen then is he inwardly sorrow∣full, and his minde is troubled.

Lastly, the ioy of the Spirit is eternall: abi∣ding in the mind of man, not onely for the terme of this life, but for euer, in the world to come. So is not the reioycing of the world in earthly things: for it is fading and deceit∣full, as the things themselues be, wherein it is placed: it hath the beginning in corrupti∣on, and endeth with this present life. The * 1.88 examples of the two rich men in the Gos∣pel, doe manifest this truth. And to this pur∣pose, is the speech of Zophar, in the booke * 1.89 of Iob, that the reioycing of the wicked, is very short, & the ioy of hypocrites is but a momēt, &c.

By these fiue properties, may we put a true difference, betweene earthly and heauenly reioycing, and consequently discerne of them, euen in our seleues. And if we perceiue this ioy of the Spirit, (rightly con••ceiued and grounded in the right vse of the word, and Sacraments; as also in the exerci∣ses of inuocation, faith, and repentance,) to take place in our soules and consciences, we shall finde it of force, to moderate and alay the very terrours of death. And so

much for Preparation. * 1.90

Now the helpes to be vsed in the time of death, are manifold: the summe of all may be reduced to two heads; Meditations, and Practises.

Touching Meditations, we must in the first place, consider Death in a double re∣spect; one, as it is in it owne nature, and ano∣ther, as it is changed and qualified by the death of Christ Death in it owne nature, is a Curse, or fore •…•…er of comdemnation, the very gates and suburbs of Hell it selfe: but beeing qualified by Christ, it is a blessing, an end of all miseries, a full freedome from all dangers, a short passage vnto ioy, an en∣trance into euerlasting life, a quiet sleepe, voide of all annoyance, by dreames and fan∣tasies. And the graue a resting chamber, yea a bed perfumed by the death of Christ, for the bodies of all the Elect, out of which when they awake, they shall be admitted & receiued into the presence of God in hea∣uen.

Secondly, we are to consider, that there be three degrees of eternall life. The first whereof, is in this world before we die, and it is then, whē we begin to repent & beleeue in Christ, and to be assured in conscience that God the father is our father, Christ our redeemer, & the holy Ghost our comforter. For this is eternall life, to know God and him * 1.91 whome he hath sent Iesus Christ. The next de∣gree

is in death: for death cuts off al sin, origi∣nall & actuall: death frees vs from al wordly miseries: death prepareth the bodie, that it may be fit to enter into eternall happinesse together with the soule, which is alreadie in heauen. The last degree is, when bodie & soule reunited, goe both together into eter∣nall and euerlasting glory.

Our third meditation is, that that there is a mysticall vnion and coniunctiō, betweene Christ and euery beleeuer, & that not onely in regard of soule, but of bodie also; which beeing once knit, shall neuer be dissolued, but is eternall. Wherevpon the dying, dead rotten, and consumed bodie remaineth still a member of Christ, abideth within the co∣uenant, and is and shall be euer, a temple of the Holy Ghost. Thus Adam, and Abraham, which are dead, so many thousand yeares a∣goe, yea euery true beleeuer, from them to the end of the world, shall arise at the last day in body to glory, by the power of their coniunction with Christ. In the winter sea∣son, we see the most trees voide of leaues, buddes, and blossomes: so as they seeme to vs to be dead, and yet neuerthelesse there is a sappe in the roote of them, which in the Spring wil ascend, & reuiue the decaied brā∣ches. Euen so it is with our bodies, which though they be corrupted, rotten, burnt or eaten with wormes, or deuoured by wild beasts, so as they may seeme to be vtterly

perished, yet there is (as it were) a secret and hidden sap in them, (by reason of their vni∣on with Christ) by which they shall be rai∣sed, reuiued, and quickned, being made like vntothe glorious bodie of Christ their head, with whome they shall raigne, and liue for euermore.

Helpes in practise are two; First, he that will beare with comfort the pangs of death, must labour that he may die in faith: and that is done, by laying hold of the promise of God, touching forgiuenes of sinnes and life euerlasting by Christ. All these (saith the * 1.92 holy Ghost) died in faith, namely, Abel, E∣noch, No••, Abraham, and Sarah, all laying hold of the promise of life by Christ. When Iacob on his death-bed, was blessing of his children, he brake forth into this heauenly * 1.93 speach, O Lord, I haue waited for thy saluation. In which words it is plaine, that his faith re∣sted on the mercie of God, and by hope he waited for his saluatiō, & our Sauiour Christ saith, As Moses lift vp the serpent in the wilder∣nesse, * 1.94 so must the sonne of man be lift vp, that whosoeuer beleeueth in him, might not perish, but haue life euerlasting. Out of which words the forenamed duty may be learned, that looke as the childrē of Israel, being stung with fiery serpēts, & that vnto death, we•• healed by loo∣king vp to the brasē serpēt erected by Moses: so whē we are stūg with sin & death, we must euer remēber by faith to looke vpon Christ.

But specially when we are dying, then it is our part, to sixe the eies of our soules, by faith vpon him; and thereby shall we escape death and be made partakers of eternall life and happinesse. Notable is the example of Christ, who as he was man; alwaies fixed his trust and considence in his fathers word, e∣specially at his end. For when he was dying, and the pangs of death seazed vpon him, he cries vnto the Lord, My God, my God, why hast thou forsaken me? and againe, Father into thy hands I commend my spirit: which words are full of faith, and doe bewray what great affiance he placed in his fathers loue, &c. When Dauid in an extremitie, saw nothing before his eies but present death, the people in tending to stone him, at the very instant (as the text saith) he comforted himselfe in the Lord his God; but how? by calling to minde * 1.95 the mercifull promises, that God had made vnto him, and by applying them vnto his heart by faith. And Paul saith of himselfe, & the rest of the faithfull, that they receiued the sentence of death in themselues, that they might * 1.96 not trust in themselues, but in God.

From these examples it followes, that they which desire with comfort to beare the pangs of death, must die by faith; that is, they must set before their eies, the promise of remission of sinnes, and life euerlasting, and depend vpon it, wrapping (as it were) & infolding thēselues in it, as in a close & warm

garment, that will keepe them safe and sure, against the winde and weather of temptati∣on.

The second Practise in the time of death is, to die in obedience; which is nothing else, but willingly, gladly, and readily, without murmuring, to submit our selues vnto Gods will, in bearing the paines of death. A most worthie president of this obediēce, we haue in our Sauiour Christ, when he said vnto his father, Not my will, but thy will be done; thereby submitting his will, to his Fathers wil, touch∣ing the death which he then suffered. Yea when he was dying, it is said of him, that he gaue vp the Ghost; that is, he did most willingly surrender vp his soule into the hands of God his father. And this his exāple at the time of his departure, must be a rule of directiō vnto vs, vpon the like occasion. Hence it is, that in the third petitiō of the Lords praier, amōgst other things, we pray for obedience to the will of God in suffering afflictions, yea euen in the last and greatest, which is death it self. True it is, that obedience to God in death, is against corrupt nature; and therefore our dutie is, the more to inure our selues, to the performing of it: and that which the blessed Apostle said of himselfe, I die daily, ought to be continually our resolution and pra∣ctise.

If we shall inquire, howe this may be done; the answer is, whē God layeth afflicti∣ons

vpon vs, in our life time, then by endea∣uouring to beare them with patience, meek∣nes, and lowlines. For euery affliction, is (as it were) a pettie death: and if we doe in it, subiect our selues to the hand of God, wee shall the better obey him, in the great death of all: and thus doing, whensoeuer God striketh vs with death, we shall with comfort endure the same.

Sect. 4.

The Third particular Affliction or distresse, is Satanicall molestation, whereby both per∣sons, * 1.97 and places of mansion, or abode, are either possessed, or otherwise molested by the malice of the Deuill.

I. Touching this Affliction, the Question of Conscience is, How such persons as are possessed, or feare possession, or else indure molestations by the Deuill in their houses, may haue their minds quieted and sta••ed, and consequently, in that case be remedied!

And here two things are generally to be considered, in way of Answer.

First, it is to be remembred, that possession is knowne by two signes. The one is, when the Deuill is euidently present, either in the whole bodie, or in some part of it. The o∣ther, when he hath rule of the said bodie, ei∣ther in whole or in part: so as the partie him∣selfe, hath not that vse of his bodie, which he would. As for example: when the Deuill

possesseth the instruments of the voice, as the tongue, and makes a man to speake Latine, Greeke, Italian, or other tongues, which he vnderstandeth not. Both these things were found in them that were possessed, in the time of our Sauiour Christ.

Secondly, we must consider, it falleth out oftentimes, that straunge diseases doe seaze vpon men, arising from corrupt humours in the bodie; yea men and women may haue straunge passions vpon naturall causes vn∣knowne; and these will sometimes haue strange and extraordinarie effects in them, which the art of Physicke neither can search out, nor cure; and yet they are neither acts of witchcraft, nor reall possessions. As when God laid extraordinarie diseases on the Co∣rinthians, for the contempt of his Word and Sacraments, 1. Cor. 11. 30. Like vnto which, he worthily inflicts vpon men in these daies, for the same and other sinnes.

Now to stay the minde in this case, these Rules are carefully to be thought vpon.

First of all, it is to be remembred, that though Satans malice and power, be very great and large: yet he can not practise the same, against the childrē of God, whē, where, and how he listeth. The malice which Satan beares to mankind, and principally to the members of Christ, appeares in this, because he is saide, to accuse them before God, day and * 1.98 night. And, as a roaring lyon, to walke about the

world, seeking whome he may deuoure, 1. Pet. 5. 8. Againe, the Scripture noteth him, to be a powerfull Spirit, whose strength farre excee∣deth and surpasseth the might of any man or creature, that is not of an Angelical nature, as himselfe is. For he is tearmed a Prince of the aire, and the god of this world; his power rea∣cheth euen to the spirits and soules of men, whereby he worketh in the children of diso∣bedience, Ephes. 2. 2. His principalitie is so great, that no strength, no defence of man is able to withstand it, vnlesse man take vnto himselfe the whole armour of God, Eph. 6. 10.

Now although the Deuill be so malitious an enemie of mankind, that he ceaseth not to deuise, whatsoeuer may be hurtfull vnto them; and withall so powerfull in his at∣tempts, that no man by his o••ne proper strength, is able to resist him: yet he cannot put the least part of his power in execution, in what time, place, or manner he desireth. The reason is, because God hath determined his power, by certaine bounds and limits, which he cannot passe: and they are especi∣ally two.

The one is, his owne nature, whereby he is a creature, and therefore finite. Hence it is, that he can neither know, nor doe any thing that is beyond the reach or capacitie of his nature, or aboue the power and skill of a creature. For example, he cannot directly and immediatly know the deepe things of

God, vnlesse they be reuealed vnto him: nor yet the secrets of mans heart. None knoweth the things of a man, saue the spirit of a man, which is in him: ouen so, the things of God know∣eth none, but the spirit of God, 1. Cor. 2. 11. A∣gaine, he cannot doe that which is truly and properly a miracle, the cause whereof is hid∣den and vtterly vnknowne, and which comes not within the power and order of nature. For this is proper vnto God, who onely doth things simply wonderfull, Psal. 77. 14.

The second thing whereby Satans power is restrained, is the will of God. For looke as the sea, beeing by nature, apt to ouerflow the whole earth, is kept in, and shut vp within the shore, (as it were) with dores or gates, that it cannot breake forth; and that by the Lord himselfe, who hath established his de∣cree vpon it, Iob 38. So though Satan be by nature strong, and his malice great, yet can he doe nothing at all, no nor execute his na∣turall power, to the hurt and preiudice of a∣ny man, without the will and permission of God. Thus the euill spirit, could not goe forth to deceiue Ahab, vntill the Lord had said vnto him, Goe and thou shalt preuaile, 1. King. 22. 22. Thus the Deuill could not touch the bodie, children, goods, or friends of righteous Iob, whilest he was fenced and fortified, by the power and prouidence of God. But when the Lord, in regard of Iobs outward estate, had giuen leaue, and said, Loe

all that he hath is in thine hand, then did he ex∣ercise his power, to the vtmost: yet so farre onely, as he was permitted, and no further. Iob. 1. 12.

The consideration of this first point, that Satans power is determined by God, will serue to stay the minds of those, whose per∣sons, houses, or friends are molested by him. For hereupon it followeth, that God, who hath the Deuill bound vp (as it were) in chaines, will not suffer his power to be in∣larged, against his owne children, to their de∣struction and confusion: but so farre forth a∣lone, as shall be expedient for their good and saluation. Againe, that God beeing their fa∣ther in Christ Iesus, they may in the time of such affliction, haue accesse vnto him, & call vpon him, for the restraint of Satans power and malice, and consequently, for the deliue∣rance of them and theirs.

A second Rule is this. Such persons must haue recourse to God in his word, in which he promiseth his presence and protection, to his children, in their greatest dangers. And namely, that there shall no euill come vnto them, neither any plague shall come neere their dwel∣ling: * 1.99 because he will giue his Angels charge ouer them, to keepe them in all their waies. Againe, that he will be a wall of fire, round about his peo∣ple. Zach. 2. 5. that he will extend peace ouer his Church, like a flood, Isa. 66. 12. And that there shal be no sorcery against Iacob, nor soothsaying in

rael, Numb. 23. 22. And yet if God sees it to be good for his children, to be tried by pos∣sessions or witchcraft, in this case the pro∣mise frees them not. For all temporall bles∣sings are promised conditionally, so farre forth as they may stand with Gods good will and pleasure, and withall may make for the good of his children. Howbeit herein lies the comfort, that though such calamities befall them, yet they shall turne to their good, rather then to their hurt. This point well considered by the way, bewraieth the great presumption of some, who are not a∣fraid to say, their faith is so strong, that the Deuill cannot touch them.

Thirdly, it must be considered, that the best seruants of God, haue beene in their times molested by the Deuill. Christ in his * 1.100 second temptation, was carried by the De∣uill, from the wildernessé, to a wing of the Temple of Ierusalem. The children of Iob, were destroied by the Deuill, & he himselfe was filled with bo••ches, and sores. A cer∣taine woman, euen a daughter of Abraham, that is, one following the faith of Abraham, * 1.101 was troubled with a spirit of infirmitie, eigh∣teene yeares together. And the daughter of the woman of Canaan, was grieuously vexed with a Deuill. Math. 15. 21, 22.

Fourthly, men in this case, ought by faith to lay fast hold vpon the promise of life e∣uerlasting, and wait the Lords leisure, not

limiting him in respect of time, or meanes of deliuerance. This was the practise of Iob, Though he kill me, yet will I trust in him. And of * 1.102 holy Abraham, who did not limit God, but was content to doe with Isaac, what the * 1.103 Lord would: and though it was in likeli∣hood, a meane to bereaue him of all posteri∣tie, yet still he kept himselfe to the promise.

Lastly, men must in this case, seeke and sue vnto God by praier, either for deliuerance, if it may stand with his good will and plea∣sure, or els for patience, that they may meek∣ly and patiently beare that particular affli∣ction.

II. In the molestation and annoyance of hou∣ses by spirits, two things are to be remem∣bred.

First, men must not consort together, and abide there, where it is certenly knowne, that the Lord hath giuen the Deuill power and libertie; least in so doing, they tempt the Lord. Our Sauiour Christ, did not of his owne priuate motion and will, betake him∣selfe into the wildernes, but by the direction of the Holy Ghost, Math. 4. 1. Paul in like manner, did not of his owne head goe to Ie∣rusalem, but vpon the motion of the Spirit, Act. 20. 22. In the light of these examples men arc taught, not to cast themselues, into any places of apparant danger: much lesse to frequent those, which God hath deliuered vp, into the power of Satan. And this con∣demneth

the rash, and headie conceits of some persons, who vpon confidence of their owne strength, doe put themselues into needelesse dangers, hauing neither extraor∣dinarie calling from God, nor any sufficient warrant out of his word.

If it be asked, what men are to doe in this case? I answer, First, that they ought rather to flie to God by praier, and to draw neere vnto him in their hearts: and he in mercie will draw neere vnto them.

Secondarily, that which we doe in meats and drinkes, is also to be done in the houses and places where we dwell. And what is that? we must sanctifie them to our vse, by the word and prayer. Noah at Gods com∣mandement, went into the Arke, abode in it, and came out againe: and when he came forth of it, into the earth afterward; it is said of him, that he built an Altar, gaue thāks * 1.104 to God for his deliuerance, and praied the Lord, to vouch safe him the vse of the earth, as he had before. Though Abraham had a promise of the land of Canaan, to him and his posteritie for euer, yet he went not out of his countrey toward it, till the Lord com∣manded * 1.105 him: and when he was come thi∣ther, he built an Altar for the worship and * 1.106 seruice of God. The like he did afterward at * 1.107 Bethel. And many yeares after, did Iacob offer sacrifice vnto God, in the same Bethel, when he came to dwell there. And for this

very end, in the law, by a speciall ordinance the first fruites of the haruest were offered to sanctifie the rest of the corne. And so much touching the second distresse.

Notes

• * 1.1

  Practise in case of Affli∣ction.
• * 1.2

  2 Chro. 33. 11. 12,
• * 1.3

  Dan. 9. 10. 11.
• * 1.4

  Lament 3. 40.
• * 1.5

  Meditations in case of Af∣fliction.
• * 1.6

  Grounds. I. Gods provi∣dence.
• * 1.7

  Rom. 8. 28.
• * 1.8

  Esa. 45. 7.
• * 1.9

  Amos 3. 6.
• * 1.10

  Ierem 30. 11.
• * 1.11

  Gen. 50. 19, 20.
• * 1.12

  2. Sam. 16. 10.
• * 1.13

  Gen. 45. 5. & 50. 20.
• * 1.14

  II. Gods commā∣dement.
• * 1.15

  Mich. 7. 9.
• * 1.16

  1. Pet. 5. 5, 6.
• * 1.17

  III. Gods presence.
• * 1.18

  Psal. 91. ••5.
• * 1.19

  Psal. 23. 4.
• * 1.20

  Psal. 50. 15.
• * 1.21

  Hab. 3. 2.
• * 1.22

  1. Cor. 10. 13.
• * 1.23

  Phil. 1. 29.
• * 1.24

  IV. Goodnes of Afflictions.
• * 1.25

  Fruits of Af∣fliction.
• * 1.26

  Consideration.
• * 1.27

  Gen. 42. 21.
• * 1.28

  Humiliation.
• * 1.29

  Luk. 15. 17, &c.
• * 1.30

  Amendment.
• * 1.31

  Heb. 12. 11.
• * 1.32

  1. Cor. 11. 31.
• * 1.33

  Ioh. 15.
• * 1.34

  Abnegation.
• * 1.35

  〈◊〉〈◊〉. Cor. 1. 9.
• * 1.36

  Innosation.
• * 1.37

  Hos. 5. 15.
• * 1.38

  Patience. Rom. 5. 3.
• * 1.39

  Obedience.
• * 1.40

  Heb. 5. 8.
• * 1.41

  Heb. 12. 7.
• * 1.42

  Iob. 1. 2••.
• * 1.43

  V Partakers in the Crosse.
• * 1.44

  Des••••ring of Deliuerance.
• * 1.45

  Gen. 6. 3.
• * 1.46

  Ier. 25. 11.
• * 1.47

  Dan. 5. 30.
• * 1.48

  Gen. 15. 13.
• * 1.49

  Exod. 12. 4••
• * 1.50

  Act. 7. 25.
• * 1.51

  H••b. 2. 2, 3.
• * 1.52

  Dan. 9.
• * 1.53

  v. 2.
• * 1.54

  Reu. 21. 4.
• * 1.55

  Deut. 〈◊〉〈◊〉. 22.
• * 1.56

  Exod. 23. 28.
• * 1.57

  Psal. 119. 82.
• * 1.58

  Luk. 1. 13.
• * 1.59

  pag. ••24.
• * 1.60

  2. Cor. 4. 17.
• * 1.61

  Heb. 10. 37.
• * 1.62

  Temporarie Death.
• * 1.63

  I. Preparation to death.
• * 1.64

  Psal. 39. 4.
• * 1.65

  Psal. 90. 12.
• * 1.66

  Account death present.
• * 1.67

  1. Cor. ••5. 56.
• * 1.68

  Rom. 〈◊〉〈◊〉. 14. 2••. &c.
• * 1.69

  1. Pet. 〈◊〉〈◊〉. 11.
• * 1.70

  Heb. 13. ••4.
• * 1.71

  2. Cor. 5. 6.
• * 1.72

  Phil. 1. 13.
• * 1.73

  Apoc. 〈◊〉〈◊〉. 4.
• * 1.74

  1. Ioh. 3. 〈◊〉〈◊〉.
• * 1.75

  Math. 25. 34.
• * 1.76

  1. Cor. 7. 31.
• * 1.77

  Phil. 3. 20.
• * 1.78

  Phil. 1. 23.
• * 1.79

  Heb. 11. 10.
• * 1.80

  Iohn. 1••. 20.
• * 1.81

  Matth. 5. 4.
• * 1.82

  Prou. 14. 13.
• * 1.83

  Luk. 6. 25.
• * 1.84

  Rom. 14. 17.
• * 1.85

  Iob. ••1. 13, 14, ••5.
• * 1.86

  Io••. 1••. 〈◊〉〈◊〉.
• * 1.87

  Prou. 14. 13.
• * 1.88

  Luk. 12. 20. and 16. 22.
• * 1.89

  Iob. 20. 5.
• * 1.90

  II. Helpes in time of Death.
• * 1.91

  Iohn 17. 〈◊〉〈◊〉.
• * 1.92

  Heb. 1••. ••3.
• * 1.93

  Gen. 49. 18.
• * 1.94

  Ioh. 3. 14. 15.
• * 1.95

  1. Sam. 30. 6.
• * 1.96

  〈◊〉〈◊〉. Cor. 1. 9.
• * 1.97

  Satanicall molestation.
• * 1.98

  Reuel. 20. 2.
• * 1.99

  Psal. 91. 10, 11.
• * 1.100

  Math. 4. 5.
• * 1.101

  Luk. 13. 16.
• * 1.102

  Iob 13.
• * 1.103

  Heb. 11 17.
• * 1.104

  Gen 8. 20.
• * 1.105

  Gen. 1••.
• * 1.106

  Gen. 13. 3.
• * 1.107

  Gen. 59.