A Christian library, or, A pleasant and plentiful paradise of practical divinity in 37 treatises of sundry and select subjects ... / by R. Younge ...

A SOVEREIGN ANTIDOTE against all Grief.

Extracted out of the choisest Authors, Ancient and Modern, both Holy and Humane. Necessary to be read of all that any way suffer Tribulation. The Fourth Impression.

By R. YOUNGE, Florilegus.

Imprimatur

Thomas Gataker.

CHAP. 33. Vse and Application of the former Reasons.

Vse 1.

THese latter Reasons being dispatcht, return we to make use of the former; for I may seem to have left them, and be gone quite out of sight: though indeed it cannot properly be call'd a digression, seeing the last of the for∣mer reasons, was; That God suffers his Children to be persecuted and afflicted for the increase of their Patience. First, if God sends these afflictions, either for our Instruction, or Re∣••ormation, to scoure away the rust of corruption, or to try the truth of

our sanctification, either for the increase of our patience, or the exercise of our faith, or the improvement of our zeal, or to pro∣voke our importunity, or for the doubling of our Obligation: seeing true gold flies not the touchstone; Let us examine whether we have thus husbanded our affliction to his glory, and our own spiritual and everlasting good. I know Gods fatherly chastisements for the time, seem grievous to the best of his Children; Yea, at first they come upon us, like Samsons Lion, look terrible in shew; as if they would devoure us; and as Children are afraid of their friends when they see them masked, so are we. But tell me, hath not this roaring Lion prevailed against thy best part? Hast thou kept thy head whole? (I mean) thy soul; free? For as Fencers will seem to fetch a blow at the leg, when they intend it at the head; so doth the Devil, though he strike at thy name, his aim is to slay thy soul. Now instead of being overcome doest thou overcome? Hath this Lion yielded thee any Honey of Instruction, or Reformation? Hath thy sin died with thy fame, or with thy health, or with thy peace, or with thy outward estate? Doest thou perceive the graces of Gods Spirit, to come up, and flourish so much the more in the spring of thy re∣covery, by how much more hard and bitter thy winter of adversity hath been? Then thou hast approved thy self Christs faithful Soul∣dier, and a Citizen of that Ierusalem, which is above: Yea, I dare bold∣ly say of thee, as Saint Paul of himselfe, That nothing shall be able to separate thee from the love of God, which is in Christ Iesus our Lord, Rom. 8.39. To finde this Honey in the Lion, more then makes amends for all former fear and grief: and in case any man, by his humiliation under the hand of God, is grown more faithful and conscionable: there is Ho∣ney out of the Lion: or is any man by his temptation or fall, become more ••ircumspect after it? There is also Honey out of the Lion, &c. For there is no Samson, to whom every Lion doth not yield some Honey; for as af∣fliction sanctified, ever leaves some blessing behinde it, like the River Ni∣lus, which, by overflowing the Land of Egypt, fattens, and fils it, with flowers and fruits; so a fine wit, and a Christian will, makes use of any thing: like the little Bee, which will not off the meanest flower, till she hath made somewhat of it. Even Sauls malice shall serve to enhance Davids zeal: and the likelihood of losing Isaac, shall both evidence and improve Abrahams love to God: or, Hath the Lord made Hannah barren? And doth her adversary vex her sore, year by year; and grie∣vously upbraid her for it, so that she is troubled in her minde? why even that shall make her pray, and weep sore the Lord, and make vows: yea, and when God gives Samuel to her, she will give Samuel back again to God. Lastly, Saint Paul in this School of Affliction, will learn in what estate soever he is, (prosperous, or adverse,) therewith to be content:

Phil. 4.11. And thou mayest souly suspect thy self, if thou beest not the better for thy being the worse. He is no true born Christian who is not the better for his evils, whatsoever they be; no price can buy of the true be∣liever, the gain of his sins. Yea, Satan himself, in his exercise of Gods Children, advantageth them. And look to it, if the malice and enmity of wicked men hath beaten thee off from thy profession, thou wert at the best but a counterfeit, and none of Christs own Band. A little faith, e∣ven so much as a grain of Mustard-seed, would be able to remove greater mountains of fear and distrust out of thy soul; then these: for know this, that Good men are like Diamonds, which will shine in the dirt: yea, they resemble Glow-wormes, which shine most in the dark; or Iuniper, which smels sweetest in the fire; or Pomander, which becomes more fragrant by chasing; or Roses which are sweeter in the Still, then on the stalk.

Use 2.

2 If the malice of our enemies, as it is husbanded to our thrift (by a di∣vine and supream providence) doth make so much for our advantage and benefit here, and hereafter; as namely, that it opens our eyes no less then peace and prosperity had formerly shut them; that nothing doth so pow∣erfully call home the conscience, as affliction; and that we need no other art of memory for sin, besides misery; If commonly we are at variance with God, when we are at peace with our enemies, and that it is both hard and happy, not to be the worse with liberty, as the sedentary life is most sub∣ject to diseases: if vigour of body, and infirmity of minde, do for the most part lodge under one roof, and that a wearish outside be a strong motive to mortification: if God, the All-wise Physician, knows this the fittest medicine for our souls sickness, and that we cannot otherwise be cured; if our pride forceth God to do by us, as Sertorius did by his Army, who per∣ceiving his Souldiers puft up through many Victories, and hearing them boast of their many Conquests, led them of purpose into the lap of their Enemies, to the end that stripes might learn them moderation.

If this above all will make us pray unto him with heat and fervency: As whither should we flie but to our Ioshua, when the powers of darkness, like mighty Aramites, have besieged us? If ever we will send up our prayers to him, it will be when we are beleagur'd with evils.

If true, and saving joy be onely the daughter of sorrow, if the security of any people be the cause of their corruption, as no sooner doth the Holy Ghost in sundry places say, Israel had rest; but it is added, They committed wickedness: Even as standing waters soon grow noisome, and Vines that grow out at large, become wilde and fruitless in a small time: if it weans us from the love of worldly things; and makes us no less enamoured with heavenly: as Zeno, having but one flie-boat left him, hearing news that both it and all therein was cast away, said,

O Fortune, thou hast done well to send me again to our School of Philosophy: whereas if we finde but a little pleasure in our life; we are ready to do at upon it. Every small contentment glues our affections to that we like, neither can we so heartily think of our home above, whilest we are furnished with these worldly contentments: But when God strips us of them, straight∣ways our minde is homeward. If this world may be compared to Athens, of which a Philosopher said, that it was a pleasant City to travel through, but not safe to dwell in: If by smarting in our bodies, states, or names, we are saved from smarting in our souls: If it was good for Naaman, that he was a Leper; good for David that he was in trouble; good for Bartimeus that he was blind••; if with that Athenian Captain, we should have pe∣rished for ever, in case we had not thus perished for a while; if our peace would have lost us, in case we had not a little lost our peace: Then refuse not the chastening of the Lord, neither be grieved with his correction, as So∣lomon adviseth, Prov. 3.11. And so much the rather,

• 1 First, because our strugling may aggravate, cannot redress our miseries▪
• 2 Secondly, because the Lord will be sanctified either of us, or on us; one of the two, as Saint Anstine speaks.
• 3 Thirdly, because that is little which thou sufferest in comparison of what thou deservest to suffer; for thou hast deserved to be destroyed: and he that hath deserved hanging, may be glad if he scape with whipping. Besides, as David told Saul, he could as easily have cut his throat, as he had, his coat: or as Caesar boasted to Metellus, he could as soon make him hop headlesse, as bid it be done: so the Lord may expostulate with thee, and much more.

Wherefore be patient, I say, but not without sense; be not of those Stoicks, (stocks rather you may stile them) who like beasts, or rather like blocks, lie under their burthen, and account it greatest valour to make least ado, and lay it as little as may be to heart: For if you mean to be the Kings sonnes, you must bring him the fore-skins of an hundred Phi∣listines: shew him the fruit of your former sufferings. But above all, let us not resemble the wicked; who if affliction comes to them, receive the curse with cursing; and if the Devil throw but one crosse to them, they will take their souls and throw them again to him, for they presently break out, either into some cursed rage, or into the rage of cursing, or into some cursed action.

An usual thing, when men are crossed by the creatures (I might say, their own husbands or children) to fall a cursing, and blaspheming them, to whom we may say, as the Prophet did to Sennacherib: 2 Kings 19.22. Whom hast thou blasphemed? And against whom hast thou exalted thy self? Even against the Holy One of Israel. Whom are you angry withal? Doth the rain and waters, or any other creature displease you? Alas, they are but ser∣vants,

if their Master bid smite, they must not forbear: they may say truly what Rabshakeh usurped, Are we come without the Lord? Isa. 1.36.10. Yea, are we not sent of the Lord in loue, and to do you good, and to give you occasion of rejoycing afterward, if you bear the Cross patiently, and make that use of it which others do, and the Lord intends? Yea, Saint Paul could rejoyce even in tribulation.

But alas, these are so far from rejoycing with that blessed Apostle, that they rave in tribulation; and like some beasts, grow mad with baiting; or like frantick men wounded, who finding ingredients prepared to dress them, tear them all in pieces. But let us not be like them, if Satan robs us of a bag of silver, let not us call after him, and bid him take a bag of gold also: If he afflict thee outwardly, yet surrender not to him the inward; rail not at the Hangman, but run to the Iudge; fret not with Ioash, 2 Kings 6.33. but submit with Hezekiah: Isai. 39.8. When Gods hand is on thy back, let thy hand be on thy mouth: If thou beest wronged, call not thine adversary to account, but thy self, and let it trouble thee more to do ill, then to hear of it; be more sorry that it is true, then that it is known.

Yea, neither rage at the Chirurgion, as mad-men, nor swoun under his hand, as Milk-sops; but consider with whom thou hast to do: The Lord, the Lord strong, merciful, and gracious, slow to anger, and abund∣ant in goodness and truth, reserving mercy for thousands, forgiving iniqui∣ty, transgression, and sin; and that will by no means clear the guilty, but visit the iniquity of the fathers upon the children, and upon childrens children, unto the third and fourth generation: Exod. 34.6, 7. And this (if any thing) will do: It was before the Lord, saith David, and therefore I will be yet more vile. Reproach in Gods service, is our best preferment: the Lord so no∣ble; the servant cannot be too humble: even Bucephalus, that disdained a∣ny other rider, in all his trappings would kneel down to his Master Alex∣ander, and go away proud of his burthen.

Yea, to go yet further, let us with good old Eli, (who was a good son 〈◊〉〈◊〉 God, though he had been an ill Father to his sons) even kiss the very rod we smart withall; and say, It is the Lord, let him do what seemeth him good: for whatsoever seemeth good to him, cannot but be good, how∣soever it seems to us. Yea, let us receive his stripes with all humility, pa∣tience, piety, and thankfulness; resolving as that holy Martyr, Iohn B••adford, who said to the Queen (how much more did he mean it to the great King of Heaven and Earth) If the Queen will give me li••e, I will thank her; if she will banish me, I will thank her; if she will burn me, I will thank her; if she will condemn me to perpe∣tual imprisonment, I will thank her. A man will easily swallow a bitter Pil, to gain health. The stomach that is purged, must be content to pa••t with some good nou••ishment, that it may deliver it self of more evil hu∣mours:

and the Physician knows what is best for the Patient: the Nurse better then the Infant, what is good and fit for it. Now the Tenant is more noble then the House; therefore why are we not more joyed in this, then dejected in the other? since the least grain of the increase of grace, is more worth, then can be equalled with whole pounds of bodily vexation. Yea, let us take them as tokens and pledges of Gods love and favour, who loves his Children so, as not to make wantons of them. They that would tame pamper'd Horses, do add to their travel, and abate of their provender, as Pharaoh served the Children of Israel. Which of us shall see pieces of Timber cut and squared, and plained by the Carpenter, or Stones hewn and polished by the Mason, but will collect and gather, that these are Stones and Timber which the Master would employ in some building? If I suffer, it is that I may reign. And how profitable is that ••ffliction, which carrieth me to Heaven? Oh, it is a good change, to have the fire of affliction for the fire of Hell: Who would not rather smart for a while, then for ever? It's true, these Waspes, wicked men, sting shrewd∣ly, but the Hornet, Sathan, would sting worse a great deal. And not sel∣dome doth the infliction of a lesse punishment, avoid a greater.

Neither must any man think to be alwayes free from censures, aspersi∣ons, and wrongs, nor sometimes from faults: The very Heathen could say, It is for none but God to feele or want nothing. Indeed, many are too apt to expect it, and therefore can bear nothing, like Minderides, the Syba∣rite, who was grieved for that some of the Rose-leaves which he lay up∣on, were rumpled together: But this is to vilipend, and undervalue his kindnesse; to make no repute, nor reckoning of his deepest indulgencies, whereas the contrary, approves our sincerity beyond all exceptions. Every man can open his hand to God while he blesses, but to expose our selves willingly to the afflicting hand of our Maker, and to kneele to him while he scourges us, is peculiar to the faithfull.

3. Vse.

3. Thirdly, if the sharp sufferings, and bitter conflicts, and sore travels of Gods children, are usually the forerunners of a joyfull issue; even the happy birth of saving repentance: & that the sharp pain of the Chirurgions cutting them, is only to ease them of a more durable and dangerous, yea, a far heavier pain, the stone of the heart: If while their enemies go about to rob them, they do but inrich them; As that Sexton, who in the night went to rob a Gentlewoman, that had been buried the day before, with a gold Ring, and having opened the coffin, loosed the sheet, and chafed her finger to get it off, she having been but in a swoone before: her spirits returning, she revived, and for many years after lived comfortably. If they may be resembled to the five loaves in the Gospel, which by a strange Arithmetick, were multiplied by Division, and augmented by Substraction;

then let none dare to flatter, or flesh themselves, because their estate is pro∣sperous; especially in an evil way: As it fared with Leah, whō we may hear thus chanting her happines: God, saith she, hath given me my reward, because I have given my maid to my husband: Gen. 30.18. when she should rather have repented then rejoyced. And the like with Micah, Iudg. 17.13. and Saul, 1 Sam. 23.7. and Dionysius, when he found the windes favourable in his navigation, after he had despoiled the Temple of all the gold therein. Neither let such as suffer not, censure their brethren that do, as those three mis-judged of Iob, that he was an hypocrite, and a greater sinner then others, and God had cast him off, or else it could not go so ill with him. Or as the Iews censured our Saviour, Isa. 53.3, 4. And those Bar∣barians, Saint Paul, Acts 28.4. which is to condemne the generation of Gods children, Psal. 73.15. But rather mistrust themselves, which was the use our Saviour warned those to make of it, who told him of the Galileans, whose blood Pilate had mingled with their sacrifices, Luke 13.1, to 6.

And indeed, he is blinde that judgeth of mans felicity by his outward prosperity, or concludes of ones misery from his calamity: Eccles. 9.1, 2. The Sun of prosperity shines no lesse upon brambles in the wilderness, then fruit∣full trees in the Orchard. The cold frost and snow of adversity, lights up∣on Gardens, aswell as the wilde waste. Ahabs and Iosiahs end, concur in the very circumstances, the one destroyeth Religion. the other restoreth i••: yet both shot with an Arrow. Saul and Ionathan, though different in dispositions, yet in their deaths they were not divided. Zedekiah a wicked man, had his eyes put out: so had Samson, the valiant Judge of Israel, and Type of Christ. Moses and Aaron, both were shut out of Canaan, aswel as the malignant spies: so that if we judge of mens persons by their outward conditions, we must needs erre.

Yea, usually God doth most afflict those, whom he best affecteth; dealing with his children, as the good husband deals with his Trees; those in the Garden he is ever and anon medling with them, either lopping off the su∣perfluous branches, or scraping oft the mosse, or paring of the root, or dig∣ging and dunging them; so using all good means to make them fruitfull: whereas he lets them alone which grow in the Hedg-row, or Forrest, till at length he comes with his Axe, and cuts them down for the fire. He was not the best Disciple that had the bag: and fatted ware, you know is but fitted for the shambles. God puts money indeed (as some Hoorders do) in∣to these earthen boxes, that have only one chinke to let in, but none to let out, with purpose to break them when they are full. What was Haman the better for his honour, while the King frowned on him; or the happier for being lift up the ladder, when he was to come down again with a rope?

And for ought thou knowest, (at least, if thou takest not heed, for

prosperity is the more dangerous enemy of the two, and skilfull to destroy,) thy preservation is but a reservation; as it fared with Sodome and her si∣sters, which were preserved from the slaughter of the four Kings, that God might rain down Hell from Heaven upon them. And Sennacherib, who escaped the stroak of the destroying Angel, that he might fall by the sword of his own sons, Isa. 37.37, 38. Say then, one wo, the wo of adversity, (as thou accountest it) hath passed thee, perhaps there is a second, and a third, worse; behinde: Revel. 9.12, and 8.13. The Philosopher would see a mans end before he pronounc'd him happy. Yea, it may be, that which thou account'st thy primest priviledge, may prove to thee a snare, and may be granted thee rather out of anger then love, as the Devil lest Iobs tongue un-touched of all the rest, but why? in hope that therewith he would have cursed God; or charged him with folly and cruelty: so that we may say of prosperity, as Antigonus did of his garment; O noble, rather then happie priviledge! but of adversity, O happy rather then noble favour!

4 Vse.

4. Fourthly, if Affliction be so profitable, and prosperity so dangerous as hath been shewn; if it be our Isaacs use, first to feel us by tribulation, and then to blesse us; then away with those foolish queries, Why doth God this, and why that? why doth he punish the innocent, and acquit the peccant? why doth he permit so many, and such notorious crimes? why is he so severe towards his own; so gentle to others? Ask not (saith Sal∣vianus) why one is greater, another less; one wretched, another happy? I know not Gods intent, but it is sufficient satisfaction to me, that this is done by God. Why doth a Physician give more Wormwood, or Hellebore to this sick party, then to that? even because, either his disease, or his con∣stitution so requires it.

Neither let us value things as they seem, or according to sense; but ra∣ther when we are best pleased let us be most suspicious: let us desire and chuse blessings, as he chose his friend; not him that would be plausible to his humour for a day, but him that should be profitable to his minde during life. Let us imitate Bees that pass over Roses and Violets, to set upon Thyme: If crosses are not toothsome; let it suffice that they are wholesome: 'Tis not required in Physick that it should please, but heal: unless we e∣steem our pleasure above our health.

Experience tells us, that those things (for the most part) which are least pleasing, are most wholesome: Rue is an herb most bitter to the taste, yet in regard of the vertue, which is in it, we call; Hearb of Grace: And Mi∣thridate though of all other Electuaries it be most distastful; yet of all o∣thers, it is the most wholesome.

The world hates thee, and deals most spitefully with thee; a good sign: It hath always been the portion of good men, to suffer at the hands

of evil men; as appears both by holy, and humane Writers: as for Di∣vine Authority, you know how it fared with the Prophets, Apostles, and our Saviour Christ himself, whose whole life, by reason of spiteful ene∣mies, was but one continued cross. And as touching secular; examples are infinite; whereof a few: In Athens, we read of wife Socrates, good Pho∣cion, just Aristides, victorious Milliades; but how unworthily were they dealt withall? At Rome they had Marcus Cato, the pattern of a wise and prudent man, a lively emblem of Vertue; how was he hated, thrust down, spit upon, stript both of his Senatorship, and Praetorship, cast into prison, &c. Rutilius and Camillus were both exiled. Pompeus and Cicero both yielded their necks to their Clients: Who so often curst by the Popes, with Bell, Book, and Candle, as Queen Elizabeth of blessed memo∣ry? though she out-liv'd seven of them.

But to leave examples; and come to reason: Is it not an evident sign, that if the world hates thee, thou art none of the World? yea, therefore it hates thee, because thy practice shames the world; and because thou disco∣verest, and opposest her treasons and deceits. Wicked men are like dogs, in condition, who will let a man amble a fair pace, quietly: but if he gal∣lop through the Town, though his errand be of importance, and to the King, perhaps, they will bark and flie at him, which is a token to them, of perdition, but to thee of salvation: Phil. 1.28. yea, it is an evident sign, that they are of the stock of Ishmael, and not the seed of Israel. I finde many acts of deception in the Saints; I finde infirmity in those acts, but that any one of them hath scoft at, and hated another for good∣ness; I finde not: or that have used to dispute against it: Gregory Nazianzen, (I pray minde it seriously) told his friends; that Iulian would prove a notorious wicked man: he took such delight in disputing against that which was good. Much less that any after regeneration, have in this case been cruel. If we would know (saith Chrysostome) a Wolf from a Sheep (since their cloathing is alike) look to their fangs, and their mouth, if they be bloody: for who ever saw the lips of a Sheep besmeared with blood? which being so; No matter though the gate be strait, and the way narrow, if the end to which it leadeth be everlasting life.

5 Use.

5 Fiftly, if in conclusion the most malicious and damnable practices of our worst and greatest enemies prove no other in effect to us, then did the malice of Iosephs brethren, Mistress, and Lord to him: the first, in selling of him; the second, in falsly accusing him; the third, in imprisoning him; (all which made for his inestimable good and benefit;) then the malice of Haman to Mordecai, and the Iews; whose bloody decree obtein'd a∣gainst them, procured them exceeding much joy and peace: then Balaa••s malice to the children of Israel, whose desire of cursing them, caused the

Lord so much the more to bless them, Numbers 23. Then the Devils spite to Iob, who pleasured him more by his sore afflicting him, then any thing else could possibly have done, whether we regard his name, children, sub∣stance, or soul; then Iudas his treason against the Lord of life, whose de∣testable fact served not only to accomplish his will, but the means also of all their salvations, that either before or after should believe in him: this should move wonder, to astonishment, and cause us to cry out with the A∣postle; O the deepness of the riches both of the wisdome and knowledge of God! How unsearchable are his judgements, and his wayes past finding out! Rom. 11.33. O the wonderful and sovereign goodness of our God! that turns all our Poisons into Cordials; that can change our terrours into pleasures; and makes the greatest evils beneficial unto us, for they are e∣vil in their own nature, and strong temptations to sin: Iames 1.2. also fruits of sin, and part of the curse, and work those former good effects, not properly by themselves, but by accident; as they are so disposed by the infinite wisdom, goodness, and power of God, who is able to bring light out of darkness, and good out of evil: yea, this should tutour us to love our e∣nemies. (We love the medicine, nor for its own sake, but for the health it brings us) and to suffer chearfully whatsoever is laid upon us: for how can Gods Church in general, or any member in particular but fare wel, since the very malice of their enemies benefits them? How can we but say, Let the World frown, and all things in it run cross to the grain of our mindes? Yet, With thee, ô Lord is mercy, and plenteous redemption: thou makest us better, by their making us, worse.

Objection. But perhaps thou hast not proved the truth of this by thy own knowledge; and particular experience.

Answer. If thou hast not; thou shalt in due time: the end shall prove it: stay but till the conclusion, and thou shalt see that there is no cross, no enemy, no evils can happen unto thee, that shall not be turned to good, by him that dwelleth in thee. Will you take Saint Pauls word for it, or ra∣ther Gods own word, who is Truth it self, and cannot lie? His words are, We know that all things work together for the best, unto them that love God; even to them that are called of his purpose, Rom. 8.28. And in Verse 35, 36. after he hath declared that Gods chosen people shall suffer tribulation, and anguish, and persecution, and famine, and nakedness, peril, sword, &c. be killed all the day long, and counted as sheep for the slaughter; he concludeth with, Nevertheless, in all these things we are more then conque∣rours, through him that loved us: and so goeth on, even to a challenge of our worst enemies, Death, Angels, Principalities and Powers, things pre∣sent, and to come; height, depth, and what other creature besides, should stand in opposition. What voluminous waves be here, for number, and power, and terrour! yet they shall not separate the Ark from Christ, nor

a soul from the Ark, nor a body from the soul, nor an hair from the body, to do us hurt. What saith David? Mark the upright man, and behold the just; for the end of that man is peace: Psal. 37.37. Mark him in his set∣ting out, he hath many oppositions; mark him in the journey, he is full of tribulations; but mark him in the conclusion, and the end of that man is peace. In Christ all things are ours, 1 Cor. 3.22. How is that? Why, we have all things, because we have the Haver of all things. And if we love Christ, all things work together for our good; yea, for the best: Rom. 8.28. And ••f all things, (quoth Luther) then; even sin it self. And indeed, how many have we known the better for their sin? That Mary Magdalen had never loved so much, if she had not so much sinned: had not the incestu∣ous person sinned so notoriously, he had never been so happy. God took the advantage of his humiliation, for his conversion. Had not one foot slipt into the mouth of Hell, he had never been in this forwardness to Heaven: Sin first wrought sorrow (saith Saint Augustine) and now godly sorrow kills sin; the daughter destroyes the mother: neither do our own sins onely advantage us, but other mens sins work for our good also.

Objection. But may some say, Can any good come out of such a Nazarite?

Answer. Yes, The advantage we have by Christ, is more then the loss we had by Adam. If Arrius had not held a Trinity of Substances, with a Trinity of Persons; and Sabellius an Unity of Persons, with an Unity of Essences; the Mysteries of the Trinity had not been so clearly expla∣ned by those great Lights of the Church. If Rome had not so violently obtruded her M••rits; the doctrine of Iustification onely by faith in Christ, might have been less digested into mens hearts. We may say here, as Saint Augustine doth of Carthage and Rome; if some enemies had not conte∣sted against the Church, it might have gone worse with the Church. Lastly, suppose our enemies should kil us, they shall not hurt, but pleasure us: yea, even death it self shall work our good. That Red-sea shall put us o∣ver to the Land of Promise: and we shall say to the praise of God, we are delivered, we are the better for our enemies, the better for our sins, the bet∣ter for death; yea, better for the Devil: and to think otherwise, even for the present; were not onely to derogate from the wisdom, power, and good∣ness of God, but it would be against reason; for in reason, if he hath vouch∣safed us that great mercy to make us his own, he hath given the whole ar∣my of afflictions, a more inviolable charge, concerning us, then David gave his Host, concerning Absalom; See ye do the youngman, my son Ab∣salom no harm. Now, if for the present thou lackest faith, patience, wisdom, and true judgement how to bear, and make this gain of the cross; Ask it of God, who giveth to all men liberally, and reproacheth no man, and it shall be given thee, Jam. 1.5. For every good giving, and every perfect gift, is from above; and commeth down from the Father of lights: Verse 17.

6 Use.

6 Sixthly, (for this point calling more for practice then proof, it be∣hoves us to be larger here, briefer there) If that which is one mans meat, proves another mans poison; let it be acknowledged, that the fault is not in the meat, but in the stomach: and that it is the wickedness of our hearts, & want of a sincere endevour, to make good use of Gods corrections, which causeth him to withdraw his blessing from them. Wherefore let it provoke us as we love our selves, as we love our souls, through all the transitory, temporary, momentany passages of this World; first, to strive after, and then to preserve the life of our lives, and soul of our souls, sincerity, and inegrity.

Again, if afflictions (which are in their own nature, evil, and unto o∣thers, strong temptations to sin) by the goodness of God, do make so much for our advantage, and benefit here, and hereafter: If our Heavenly Fa∣ther turns all things, even the malice of Satan, and wicked men, yea, our own sins to our good: Rom. 8.28. If for our sakes, and for his Names sake, he even changeth the nature and property of each creature, rather then they shall hurt us; as it is the nature and property of fire to burn, yet that vehe∣ment ••ire in Nebuchadnezzars Furnace, did not burn the three servants of God. It is proper to the Sea to drown those that be cast into it; yet it did not drown the Prophet, in the very depth of it. It is proper for hungry ravenous Lions to kill, and devoure, yet they did Daniel no harm. And the like, when we need their help. It is proper for the Sun to move, yet it stood still at the prayer of Ioshua: proper for it to go from East to West; yet for Hezekiahs confirmation, it went from West to East: It is proper for Iron to sink in the water, yet it swom when the children of the Prophets had need of it. In like manner; It is proper for affliction to harden, and make worse, as well as for riches and prosperity to ensnare: But as some Simples are by Art, made medicinable, which are by nature, poisonable: So afflictions which are in nature destructive; by grace, become preserva∣tive. And as evil waters when the Vnicorns horn hath been in them, are no longer poisonable, but healthful; or as a Wasp when her sting is out, may awaken us by buzzing, but cannot hurt us by stinging: so fares it with affliction, when God pleaseth to sanctifie the same, as he doth to all that loue him, Rom. 8.28. For of God it is, (without thanks to Affliction, or our selves, or our sins) that we are bett••••ed by them: All the work is thine, let thine be the glory.

But lastly, (for though we can never be thankful enough for this, yet this is not all) that we should finde him a Saviour, whom our enemies finde a just revenger; That we should be loosed from the chains of our sins, and they delivered into the chains of Plagues; That the same Christ should with his precious blood free us, that shall with his Word sentence them.

Again, if we were by nature the Seed of the Serpent, children of the Devil, and Subjects to that Prince which ruleth in the air, even that spirit which now worketh in the children of disobedience, Ephes. 2.2. We may learn by it, to be humble and thankful, if changed to be the womans seed, children of God, and members of Christ: since we were once in so vile a condition; for God found nothing in us but Enmity, 1 Cor. 15.10. Rom. 7.18, 25. We are not born, but new-born Christians: and whereas he might have left us in that perishing condition (being bound to none) and have chosen others; he hath of his free grace adopted us, and left o∣thers. What's the reason? surely no reason can be given, but O the depth! only this I am sure of, it is a mercy beyond all expression! O my soul, thou hast not room enough for thankfulness.

Wherefore let it provoke us so to love him, that we shew forth the ver∣tues, and fruits of him that hath called us, and done all this for us, 1 Pe∣ter 2.9. But I fear we forfeit many of Gods favours, for not paying that easie rent of thankfulness.

For conclusion, If we be the seed of the Woman, and our enemies, the Seed of the Serpent; let us go before them in goodness, as far as God hath preferred us before them in mercy: let us be able to say of our enemies, as Iob of his, I have not suffered my mouth to sin, by wishing a curse unto his soul, Job 31.30. Yea, let us send down water from our compassionate eyes, and weep for them by whom we bleed. In brief, let us hate their opinions, strive against their practice, pitty their misguidings, neglect their censures, labour their recovery, and pray for their salvation.

CHAP. 34. That though God disposeth of all their malice to his Childrens greater good, yet they shall be rewarded according to their mischievous intentions.

Ob. IF it be so, that the malice of wicked men makes so much for the behoof of Gods people; and that whatsoever they do unto us, is but the execution of Gods will, and f••ll accomplishment of his just decree; it may seem to make on their side, and not only extenuate their evil, but give them occasion of boasting.

Ans. Although God disposeth it to the good of his children, that he may bring about all things to make for his own glory; yet they intend onely evill in it, as namely; the Dishonour of God, the ruine of mens souls (as I have proved in the Drunkards Character) and the satisfying of their own serpentine enmity, and thirst of revenge. We must therefore learn to distinguish betwixt the act of God and of an enemy, as indeed Gods people do; When ye thought evil against me (saith Ioseph to his bre∣thren) God disposed it to good, that he might bring to passe as it is this day, and save much people alive, Gen. 50.20. God had no hand in doing the

evil, but God will have a hand in the disposing of it: When Satan and wicked men have their wills, even therein also is Gods will fulfilled, for Gods will is the highest cause of all things, Psal. 115.3, 4. Yea, the holy God challengeth to himself whatsoever is done in the City, Amos 3.6. but so, as neither wicked mens sins shall taint him, nor his decree justifie them: the sin is their own, the good which comes of it is Gods, the benefit ours; He doth well, in suffering to be done, whatsoever is e∣vil done, saith Saint Augustine, and is just in their injustice. God wils the same action, as it is a blessing, triall, or chastisement of his children, which he hates as the wickednesse of the agent: because in the same thing which they did, there was not the same cause for which they did it. The lewd tongue, hand, or heart, moves from God, it moves lewdly from Satan: wicked men are never the freer from guilt and punishment, for that hand which the holy God hath ••n their offensive actions. To instance in some examples; Satan did nought touching Iob, but what the Lord upon his request gave him leave to do; what then? Did God and Belial joyn in fu••filling the same act? No: sooner shall Stygian darknesse blend with light, the ••rost with fire, day with night: true, God and Satan will'd the self-same thing; but God intended good, Satan ill; Satan aimed at Iobs, and God at his confusion. God used the malice of Pharaoh and S••imei unto good; what then? God afflicted his people with another minde then Pharaoh, did; God, to increase them, Pharaoh, to suppresse them. The sin of Sh••meis curse was his own, the smart of the curse was Gods; God wills that as Davids chastisement, which he hates as Shimeis wickednesse. God owed a revenge to the house of Eli, and by the dela∣tion of Doeg, he took occasion to pay it, when the Priests were slain: It was just in God, which in Doeg, was most unjust: Sauls cruelty, and the ••reachery of Doeg, do not lose one dram of their guilt, by the counsel of God: Neither doth the holy counsel of God, gather any blemish by their wickednesse: If it had pleased God, to inflict death upon them sooner, without any pretence of occasion; his justice had been clear from all imputations. Now if Saul or Doeg be instead of a Pestilence or Feaver; who can cavil? The judgements of God are not ever manifest, but are alwayes just. Again, the curse of the Serpent bestowed blessed∣nesse on Man; yea, our first Parents had been lesse glorious, if they had not wanted a Saviour. What then? Doth Satan merit thanks? No, but the contrary; for he onely intended the final ruine and destruction of them and all mankinde, with the dishonour of their Maker. Lastly, the Devil does us good in this particular case, for while he assaults us with temptations, and afflicts us with crosses, he in effect helps us to Crowns. Yet still no thanks to Satan, for to be charitable is more then his mean∣ing; it is that Divine and over-ruling Providence of God, which we are beholding unto, and to him give we the thanks.

But above all, our Saviours example will most excellently distinguish the ends of God, Satan, and wicked Men; for if we observe, Iudas de∣livered him to death for gain, the Iewes for envy, Pilate for fear; the Devil provoked each of them through this enmity; Christ himself, to obey his Fathers will, God the Father in love to sinners, and for their Redem∣ption: each furthered one and the same thing, but to contrary ends: so when this enmity breaks forth in the wicked, Satan hath a hand in it as a malicious authour; as when he entred into Iudas, and made him betray Christ, Luke 22.3. Man himself as a voluntary instrument, as when Pha∣raoh hardened his own heart against the children of Israel, Exod. 9.34. God as a most righteous Iudge, and avenger, as when he also hardened Pharoahs heart, so punishing his former hardnesse, with further obdura∣tion, Exod. 9.12. But how in this case? Even by permitting the seed of the Serpent, from their own malicious inclination, to hate the seed of the Woman, not by infusing this malice, but by with••drawing his grace when he sees it abused: he doth not infuse corruption, he doth not with-hold the occasion; as when the Rider gives his horse the raines, we say he puts him on.

Whence that distinction of adversities, as they come from Satan, they are usually called temptations; as they come from Men, persecuti∣ons; as from God, afflictions.

Now as God turned the treachery of Iudas, not onely to the praise of 〈◊〉〈◊〉 ••ustice, mercy, wisdom, power, &c. but to the good of all believers: so he turnes this enmity of Satan and wicked men, to his childrens great advan∣tage (in stopping them in their courses of sin and keeping them in exer∣cise) and his own glory: And well may he work good by evil instruments, when every Prince and Magistrate hath the seat to make profitable in∣struments, aswell of evil persons, as of good: yea, when there is nothing in the world, be it gall it self; yea, the excrement of a Dog, or the poison of a Serpent, but mans shallow invention can finde it is good for something: neither do two contrary poisons mingled together prove mortal.

And thus you see that the will of God may be done thanklessely, when in fulfilling the substance, we fail in the intentions, and erre in cir∣cumstances.

Now, see with the like patience, how it will fare with these men in the end. Pomponius Atticus being destin'd to famishment, & receiving no man∣ner of sustenance for many dayes; contrary to the intention; was freed by means of that abstinence from a violent pain, & recovered of a disease; which otherwise had cost him his life. Prometheus being run in with a Rapier, and Iason receiving a great blow on the brest, each was restored to health, from dangerous and deadly impostumes, which otherwise were

thought incurable. And this is our case, for even as that cured them, which their enemies intended should have killed them; so this enmity of the Serpent and his Seed, cures our souls, and makes us everlastingly happie. Yet they intending onely evil in it, or at least the satisfying of their own wicked wills, (as they know better then I, wherein they imi∣tate the Weesel, which doth a man pleasure in destroying of Vermine, yet only intends the satisfying of her own hunger, not his good that keeps the house) can no way assume the least praise to themselves, nor expect the more favour. That which is ill of it self is not to be ventured on for the good which commeth by accident. It is no priviledge to be an instru∣ment of good by evil meanes: Nor can you expect to fare better without a healing of your errours, then the Worme in the stomack, which, when it hath devoured all the matter proper for it, dies it self: or Heleborus which after it hath wrought the cure within the body, is cast up again, together with the Malady.

The Lord doth often good to his Church, even by those Instruments whom for their sins he means to cast into Hell-fire. Ashur was his Rod to scourge Israel; that done, they fell under a sharper lash themselves: Those Nations, saith God, shall serve the King of Babel seventy years, and when the seventy years are accomplished, I will visit the King of Babel and that Nation for their iniquities, and will make it a perpetual desolation, &c. Ier. 25.11, 12. and 30, 16. even the greater sinners may punish the lesse, and prosper for a time, Ezekiel 7. I will bring the most wicked of the Heathen, and they shall possesse their Houses, vers. 24. When iniquity hath plaid her part, vengeance leaps upon the Stage; the Comedy is short, but the Tragedy is longer.

We use rubbish to scoure our vessels, when those vessels are cleared, we fling away the rubbish. Bridges that help men over the stream, at last themselves rot and sink in. When Balaams Asse had done speaking, hu∣mana voce, she lived an Asse, and died an Asse: So when God hath suffi∣ciently afflicted the righteous, by the rod of the wicked, he will fling the Rod into the fire which is unquenchable, Isa. 33.1.

And it stands with the strength of reason, for if God, saith Saint Gre∣gory, strike so smartly those whom he spareth; how heavie will his blows be on them whom he condemneth; and with what severity shall Cast-awayes be p••nished, when his own children are so visited and afflicted. If Gods own Children, who are as dear and near to him, as the Apple of his eye, or the signet on his right hand, suffer fo many and grievous afflictions here; what shall his adversaries suffer in Hell? undo••btedly, when the Patient is made whole, he shall be preserved; but the Plaister shall be thrown away: For as God doth t••rn evil to good to them that love him; so ••e turnes good to evil to those that hate him.

Again secondly, if the wicked are punished for doing wrong to the wicked, much more for wronging the just, and innocent: But wee have many examples of the former, as that of Adonibe••eck, who having cut off the Thumbs and great Toes of Seventy Kings 〈◊〉〈◊〉 were wicked like himself, had also hi•• his own Thumbs and Toes cut off; Iudg. 1.5.7. And Moab, of whom the Lord saith, hee hath burnt the bones of the King of Edom into lime, therefore will I send a fire upon Moab, and it shall devour, &c. Amos 2.1, 2. If the greater Serpent devours the less, there is a Dragon to devour him, therefore the enemies of Gods Church, have no hope to escape. The everlasting punishments of the ungodly are deferred, not remitted.

But all the evill thou doest to the godly, is with thy tongue?

Answ. That's bad enough, the Serpents hissing betrays his malice; and Ishmael's tongue made him a Persecuter, as well as Doeg's hands; hee did but stout Isaac, yet Saint Paul saith, hee persecuted him Gal. 4.2••. ••ham onely scoft at Noah, yet it brought upon him his Fathers curse, and Gods upon that. The Athenians but scoft once at Silla's wife, and it had well nigh cost the razing of their City, he was so provoked with the indignity. And whatever thou conceivest of i••, let this fault bee as far from my soul, as my soul from Hell. For assuredly, God will one day laugh you to scorn, for laughing his to scorn: and at last despise you, that have de∣spised him in us.

CHAP. 35. Other grounds of comfort to support a Christian in his sufferings. And first, that God is specially present with his servants in their afflictions, takes notice of their sufferings, and allayes their grief.

THis rub being removed, and the p••ssage made clear, proceed wee to other grounds of comfort which the Word of God affords in this case, for the better upholding, and strenghtening of a weak Christian in his sufferings: Wherein, that wee may not exceed, I will select out onely five, because instructions, if they excee•••• ••re wont, like nails, to drive ou•• one another.

First, wee shall bear the Cross with the more patience and comfort; if wee consider, that God is specially present with his servants in their afflicti∣ons; takes notice of their sufferings, and allays their grief. The troubles of a Christian are very great for number, variety, and bitterness; yet there is one ingredient that sweetens them all, the promise of God, I will bee with thee in trouble, and deliver thee, Psal. 91.15. And thou shal•• not bee tempted above thy strength, 1 Cor. 10.13. Again, fear not; for when thou passest through the water, I will bee with thee; and through the floods, that they do not over-flow thee: When thou walkest through the fire, thou shalt not bee burnt, neither shall the ••lame kindle upon the••, Isa. 43.1, 2. Lo, here are promises like Flaggons of Wine, to comfort the distressed soul. Wherefore as C••sar said to the trembling Marriner, 〈◊〉〈◊〉

not afraid, for thou carriest Caesar; so, O Christian! bee not afraid, for hee that is in thee, for thee, with thee, that guides thee, that will save thee, is the invincible King Iehova. And upon this ground David was so com∣forted and refreshed 〈◊〉〈◊〉 his soul, Psal. 94.19. that hee was able to say, Though I should walk through the valley of the shadow of death, I will fear no evill: Why? For thou art with mee, thy Rod and thy Staffe shall com∣fort mee, Psal. 23.4. Yea, our Enemies can no sooner assault us with their tongues, but God coms in to our rescue. If yee bee railed upon for the name of Christ, (saith Saint Peter) blessed are yee, for the Spirit of God rest∣eth upon you, 1 Pet. 4.14. God is never so much injoyed of us, as when we are in the deep, with David, Psal. 130.1. and when wee are worst of all bestead with Iehosaphat, a Chron. 20.12. When did Iacob see a Vision of Angels? but when hee fled for his life, making the cold earth his bed, and a stone his pillow; or when was his heart so full of joy, as now that his head lay hardest? When was Paul wrapp'd into the third heaven to hear words from Christ not fit to bee uttered, 2 Cor. 12.2.4. but as some of the learned conceive, when hee was bereaved of his sight. Stephen saw great happiness by Christ, in his peace: but under that shower of stones, hee saw heaven it self open, Act. 7. When wee are slain all the day long for his sake, with the Martyrs, then wee are given to see him with our eyes, as Iob did, who till that time had onely heard of him by the hearing of the ear. Then wee come to know that the Lord, hee is God, with Ma∣nasses 2 Chron. 33.13. and that he is our hope and strength and refuge, and a very present help in troubles, ready to bee sound of all that seek to him, 2 Chron. 15.4.15. Psal 9.9, 10, and 46.1.

The Israelites never fared so well, as when they lived at Gods immediate finding, and at night expected their morrows break-fast from the clouds: When they did daily ask and daily receive, their daily bread. Yea, even when they were wandering in a forlorn wilderness, how did God as it were attend upon them in their distress, to supply their wants? They have no guide, therefore God himself goes before them in a piller of fire; they have no shelter, the Lord spreads a Cloud over them for a Canopy; are they at a stand, and want way; the Sea shall part and give them pas∣sage; do they lack bread? Heaven it self shall power down the food of Angels; have they no meat to their bread? a wind shall send them inn••∣merable Quails; do they yet want drink, behold a hard rock smitten wi••h a little wand; shall powr them out water in abundance; have they no supply of Apparell, their Garments shall not wax old on their backs; bee their Enemies too strong for them for want of Engines, the Walls of Ie••••∣cho shall fall down before them; are their enemies yet too many and po∣tent, hail-stones shall fall and brain them: Lamps, Pitchers, and Dreams shall get them Victory, the Sun shall stand till in Gibeon, and the Moon in the valley of Ajalon: lack they yet a Land to inhabite, the Lord will cast cut all the inhabitants, and give them a Land which flows with milk and honey, &c. Afflictions have this advantage, that they occasion God to shew that mercy to u••, whereof the prosperous are uncapable; as wee further

see in Hagar, Gen. 21.17, 18, 19. And Manoah's Wife, Iudg. 13.3•• to whom the Angel of the Covenant had not been sent, if they had not been in distress.

It would not become a mother ••o bee so indulgent to an healthfull child, as to a sick: and in deed some have found their outward castigations so sweetned with the inward consolations of Gods Spirit, that they have fonud and confessed their receipts of joy and comfort, to bee an hundred fold more than their payments, even in this present life according to that pro∣mise of our Saviour, Mark. 10.29, 30. So that a Christian is still a gainer in all his losses; yea, hee gains by his losses.

Now if wee could but remember and lay to heart these promises, thus back'd with examples; when wee feel the greatest assaults or pangs, how could wee want courage? But alass, most of us are like the Prophets servant, 2 King. 6. who saw his foes, but not his friends: we are like Iosephs bre∣thren, who saw him, converst with him, were fed by him, yet knew him not. Like Peter, who when the Angell brought him out of prison, and went before him; wist not that it was so, but thought hee saw a vision, Act. 12.9. Christ at his Resurrection was so changed, that his own Disciples knew him not; much more since his ascention may hee pass by us, as hee did by Iob, Chap. 9.11. or meet us as hee did Saul in the way to Damas∣cus; or walk and talk with us, as hee did with the two Disciples in the way to Emaus, Luk. 24.16. or stand by us while wee are seeking him, as hee did by Mary in the Garden, Joh. 20.1••. and yet wee bee ignorant that it is hee. Yea, hee may bee in us by his spirit; even whil'st wee feel him not. Iacob saw him both asleep and awake, yet (saith hee) the Lord was in this place, and I was not aware of it, Gen. 28.16. at least wee are apt to thinke, that God is removed from us, when wee any way suffer ca∣lamity; as the Israelites do but want water, and presently they cry, Is the Lord among us, or no? Exod. 17.7. as if God could nor bee with them, and they a thirst; either hee must humour carnall minds, or bee distrusted.

But both his presence and love, is the same in adversity, as it is in prosperity; our sence onely makes the difference, even as a Church, Castle, or Town, is unmoveable, and keepeth one place; though to us it may seem somtime on our right hand, other while on our left: as wee change our standing, sitting, or walking. Yet if some unusuall crosses disturb our peace▪ presently there breaks out a voice mix'd with murmuring, and despair, God hath forsaken us. It was a common complain: with David, The Lord hath forsaken us; thou hast cast off, and abhorred us: why hast thou forsaken mee &c.? Yea, the onely Son of God came to this, My God, my God, why hast thou forsaken mee? Yet consider, did God forsake either of them? hee might bee angry with David, more angry with Christ, for the sins of all the world: and in their present sence, that anger might work in them an apprehension of his forsaking them: but hee did not for∣sake them, nor will hee forsake thee, if thou dost not first forsake him▪ Thou maist think so, but God will not do so; but in the mean-time, how

can this bee well taken? wee see our wretchedness, wee do not see our blessedness: No talk of his presence, of his absence wee complain. Our cowardly spirits give him for quite gone; yet hee is not far from every one of us, Act. 17.27. Yea, this confession could Seneca make, (but like a Divine) God is near unto thee, hee is with thee, hee is within thee: and surely if hee had not been with these Israelites, they had not lived; if hee had been in them, they had not murmured. Wee can think him absent in our want, and cannot see him absent in our sin; yet, wickedness, not affliction, argues him gone: yea, hee is then most present, when hee most chastiseth; for as the sufferings of Christ abound in us, so our consola∣tions abound through Christ, 2 Cor. 1.5.

Again, God may bee present with us, and yet wee not bee plea∣sed; as the Israelites repined for a King, when the Lord was their King: or Christ may bee with us, and yet wee want somthing that wee desire. Christ was in the Ship, and yet (say the Apostles) wee have no bread Iesus was at the Marriage, yet saith his Mother, they have no wine, Ioh. 2.3. Wee may want Bread and Wine, and yet have Christ's com∣pany: but if food fail, it is because Manna is to come; if Wine bee ab∣sent, yet grace and salvation is present: if God takes away flesh, and gives Manna; deny Sun and Moon, and gives himself, hee doth us no wrong.

Now why doth God by his promise tye himself to bee present with us more especially in affliction? but that hee may resist our enemies, sustain us when wee faint, and crown us when wee overcome; but that hee may bee exact in taking notice of our particular sufferings, and as David saith, Count our wandrings, put our tears into his bottle, and enter all into his Re∣gister, Psal. 56.8.9. All our afflictions are more noted by that God that sends them, than of the patient that suffers them; every pang, and stitch, and gird, is first felt of him that sends it: could wee bee miserable unseen, wee had reason to bee heartless: but how can it bee but less possible to indure any thing that hee knows not, than that hee inflicted not? As hee said to Manoah by an Angell, Thou art barren, Iudg. 13.3. so hee saith to one, thou art sick, to another, thou art poor, to a thi••d, thou art defamed; thou art oppressed to another; that all-seeing eye takes notice from heaven of every mans condition, no less than if hee should send an Angell, to tell us hee knew it: and his knowledge compared with his mercy, is the ••ust comfort of all our sufferings. O God! wee are many times miserable, and feel it not; thou knowest even those sorrows which we might have, thou knowest what thou hast done, do what thou pleasest.

CHAP. 36. That all afflictions, from the least to the greatest, do come to pass, not by accident, chance or fortune, but by the especiall providence of God.

Section 1.

2. WEe shall bear the cross with more patience and comfort. If wee consider, that all afflictions, from the least to the great∣est, do come to pass, not by accident, chance, or fortune, but by the speciall providence of God; who not onely decreeth and fore-ap∣pointeth every particular cross, Eccles. 3.1. Rom. 8.28.29. but even effecteth them, and brings them into execution, as they are crosses, corrections, trialls, and chastisements: Isa. 45.7. Amos 3.6. and also ordereth and disposeth them; that is, limiteth and appointeth the beginning, the end, the measure, the quality, and the continuance thereof: yea▪ hee ordereth them to their right ends; namely, his own glory, the good of his servants, and the benefit of his Church: Ier. 30.11. Gen. 50.19, 20. 2 Sam. 16.10. Psal. 39.9. God useth them but as instruments, wherewith to Work his good pleasure upon us. As what are our enemies, but God's Axes to cut us down, not for the fire, but for the building: God's Masons to hew us here in the Mountain, that wee may bee as the pollished corner stones of the Temple, Psal. 144.12. Or admit the Mason pulls down the House, it is not with an intent to destroy it, but to re-edifie it; and raise it up again in better form and fashion. Gods scullions to scowre up the vessell of his House, that they may bee meet for the Masters use.

If then they bee but as instruments, and tools in the hand of the work∣man; wee must not so much look to the instrument, as to the Author, Gen. 45.5. and 50 20. Well may the Priests of the Philistims doubt whe∣ther their plague bee from God, or by fortune, 1 Sam. 6.2, 9. but let a Io∣seph bee sold into Egypt, he will say to his enemies, Yee sent not mee bither, but God; when yee thought evill against mee, God disposed it to good, that hee might bring to pass as it is this day; and save much people alive: Or 〈◊〉〈◊〉 a David bee railed upon by any cursed Shimei, hee will answer, Let him alone, for hee curseth, even because the Lord hath bid him curse David: who dare then say, wherefore hast thou done so? 2 Sam 16.10. Or let a Micha bee trodden upon, and insulted over by his enemie, his answer will bee no other than this. I will bear the wrath of the Lord, because I have sinned against him, untill he plead my cause, and execute judgment for mee: Mi∣cha 7.9. The believer that is conversant in God's book, knows that his adversaries are in the hands of God, as a hammer, ax, or rod, in the hand of a smiter; and therefore as the hammer, ax, or rod, of it self can do nothing, any further than the force of the hand using it, ••••ves strength 〈◊〉〈◊〉 to it: so no more can they do any thing at all unto him, further than it is given them from above; as our Saviour told ••••late: Ioh. 19.11. See

this in some examples; you have Laban following Iacob with one troop, Esau meeting him with another, both with hostile intentions; both go on till the uttermost point of their execution, both are prevented ere the ex∣ecution: for stay but a while, and you shall see Laban leave him with a kiss, Esau meet him with a kiss; of the one hee hath an oath, tears of the other, peace with both. God makes fools of the enemies of his Church, hee lets them proceed that they may bee frustrate; and when they are gone to the uttermost reach of their teather, hee pulls them back to the stake with shame. Again, you have Senacherib let loose upon Hezekiah and his peo∣ple, who insults over them intolerably: 2 Kings 18. Oh! the lamenta∣ble and (in sight) desperate condition of distressed Ierusalem; wealth it had none, strength it had but a little, all the countrey round about was subdued unto the Assyrian: that proud victor hath begirt the walls of it with an innumerable army, scorning that such a shovell-full of earth should stand out but one day: yet poor Ierusalem stands alone, block'd up with a world of enemies, helpless, friendless, comfortless, looking for the worst of an hostile fury; and on a sudden, before an Arrow is shot into the City, a hundred fourscore and five thousand of their enemies were slain, and the rest run away, 2 Kings 19.35, 36. God laughs in heaven at the plots of Tyrants, and befools them in their deepest projects. If hee undertake to protect a people, in vain shall earth, and hell conspire against them. Nothing can bee accomplished in the Lower House of this world, but first it is de∣creed in the Upper Court of heaven; as for example, what did the Iews ever do to our Saviour Christ, that was not first both decreed by the Fa∣ther of Spirits, and registred in the Scriptures for our notice and comfort? They could not so much as throw the Dice for his Coat, but it was pro∣phesied: Psal. 22.18. and in Psal. 69.21. It is fore-told that they should give him gall in his meat, and in his thirst, vinegar to drink; the very quality and kind of his drink is prophesied: yea, his face could not be spit upon without a prophesie; those filthy excrements of his enemies fell not upon his face, without God's decree, and the Prophets relation: Isa. 50.6. Yea, let the Kings of the earth bee assembled, and the Rulers come together; Let Herod and Pontius Pilate, with the Gentiles and the people of Israel, gather themselvs in one league against him, it is in vain; for they can do nothing, but what the hand of God and his Counsell hath before determined to bee done: as Peter and Iohn affirmed to the rest of the Disciples; for their better confirmation and comfort: Act. 4.26. to 29. No, notwithstanding the Devill raged, the Pharisees stormed, Herod and Pilate vexed, Caiaphas prophesied, all combined, and often sought to take him: yet no man laid hands on him (untill his hour was come that God had appointed): so that by all their plots, they were never able to do him any more hurt, than onely to shew their teeth, Ioh. 7.30. If wee are in league with God, wee need not fear the greatest of men.

Indeed, 〈◊〉〈◊〉 was Pilates brag to Christ, knowest thou not that I have pow∣er to crucifie thee •• Ioh. 19.10. And Labans to Iacob, Gen. 31.29. I am able to do you ••hu•••••• but they were vain cracks: for doth not Pha∣raohs

overthrow tell all boasting Champions, that an Host is nothing with∣out the God of Hosts. Yea, Satan himself was fain to say unto God in Iob's case, stretch out now thine hand, &c Iob 1.11. and 2.••••. True as Themistocles once said of his son, this boy can do more than any man in all Greece: for the Athenians command the Grecians, and I command the Athenians, and my wife commands mee, and my son commands my wife: so the Churches adversaries in some places, may boast what their Father the Devill can do: for hee commands the Pope, and the Pope commands the Iesuites, and the Iesuites command such a King, or Emperour, Rev. 17. ver. 12.13. and that Emperour, or King, commands his Officers of State; and they command the common people. And yet to speak rightly, even all these can do just nothing of themselvs, for hee that sits in the heavens laughing them to scorn, commands all.

Now it must needs comfort and support us exceedingly, if in all cases wee do but duly consider, that inequality is the ground of order, that superi∣our causes guide the subordinate, that this sublundry Globe depends on the celestiall; as the lesser wheels in a Clock do on the great one, which I finde thus expressed:

As in a Clock one motion doth convay, And carry diverse wheels a severall way; Yet altogether by the great wheels force, Direct the hand unto his proper course.

Who is hee that saith, and it cometh to pass, when the Lord commandeth it not? Lamenta. 3.37. Suppose the Legions of hell should combine with the Potentates of the earth to do their worst, they are all nothing without God: as in Arithmetick, put never so many Cyphers together, one be∣fore another, and they make nothing; but let one figure bee added, it makes them infinite. So is it with men and Devills; if God bee not with them, they are all but Cyphers: And yet for the praise of his glory, and the good of his Church, these enemies of his, whether they rise or sit still, shall by an insensible ordination performe that will of the Almighty, which they least think of, and most oppose: The inhabitants of Ierusalem, and their Rulers, (because they knew him not, nor yet the words of the Pro∣phets which are read every Sabbath day) have fulfilled them in condemning him, Act. 13.27. so that as Saint Austin speaks, by resisting the will of God, they do fulfill it: and his will is done by and upon them, even in that they do against his will.

That even Satan himself is limited, and can go no further than his chain will reach, wee may see Rev. 20.2. More particularly; hee could no•• touch so much as Iob's body or substance, no not one of his servants, nor one limb of their bodies, nor one hair of their heads, nor one beast of their heards, b••t hee must first beg leave of God, Job 2.6. Nay Satan is so far from having power over us living, that hee cannot touch our bodies being dead; yea, hee cannot find them when God will conceal them, (witness the body of Moses): and I doubt not, but as the Angells did wa••t at

the Sepulchre of their and our Lord: so for his sake, they also watch over our graves: he could not seduce a false prophet, nor enter into a Hog with∣out licence; the whole Legion sue to Christ for a sufferance, not daring other than to grant, that without his permission they could not hurt a very Swine.

And when he hath leave from God, what can hee do? hee cannot go one hairs breadth beyond his commission: being permitted, hee could bring Christ himself, and set him on the Pinacle of the Tem∣ple, but hee could not throw him down; which even a little child might have done with permission. As the Lyon, 1 King. 13, killed the Pro∣phet, but neither touched the Ass whereon hee road, nor yet the dead car∣kas contrary to his nature.

True Satan could boast even to Christ himself, that all the world was his, and all the Kingdoms thereof, but when it came to the push, he could not enter into a very Hog, without asking him leave, and having leave given him, hee presently carryed the whole heard headlong into the Sea: Why did hee not so to the man possessed? no thanks to him, hee had leave for the one, not so for the other, and therefore a whole Legion of them were not able to destroy one poor simple man, Matth. 8. ver. 31.32.

So that all our enemies are curbed and restrained by the divine pro∣vidence of our heavenly Father: Satan may bee his Executioner, but God is the Iudge, and the Executioner cannot lay on a stroke more than the Iudge appoints,

I confess Satan is so strong comparatively, and withall so crafty and malicious, that wee may with reverence and love, wonder at the mercy of God in our delivery: But this is our comfort, first, that Spirit (as wee have shewn) can do nothing without the God of Spirits. Secondly, wee have the Angells aid, as the Prophet Elisha against that bloody King, 2 King. 6.17. Lot against the Sodomites, Gen. 19.10. Iacob against the fear of Esau, Gen. 32. ver. 24.28. Hezekiah against Senacherib, Isa. 37.36. and England against that invicible Navie of the Spaniards in Eighty eight. True, they appear not ordinarily, what then? no more do the evill Angels, but the Word of God assures us it is so, the Angel of the Lord pitch∣eth round about them that fear him, and delivereth them, Psal. 34.7. And do but thou get spirituall eyes, whereby thou mai'st see, as with Moses, the invisible God, so the invisible Angels: do but pray as Elisha for his servant, that thine eyes may bee opened, and then thou shalt see more with thee, than against thee 2 King. 6.16▪ 17.

Yea, had wicked men their eyes opened, as Balaam once had, they would at every turn see an Angel stand in their way, ready to resist what they go about, as hee did: for this is one of the noble imploiments of those glorious spirits, to give a strong, though invisible opposition to lewd enterprises: Many a treacherous act have they hindred, without the knowledge of the Traytor. Yea, O! God, many are the dangers which wee see, and fear▪ innumerable, those wee neither see nor fear.

Therefore to take away all attribution to our selv••, even when wee know not thou do'st deliver us.

Now if it bee fearfull to think how great things evill spirits can do with permission; it is comfortable to think how they can do nothing without permission: for if God must give him leave, hee will never give him leave to do any harm to his chosen, bee will never give him leave to do the least hurt to our souls. Now as by way of concession, every greater includes the less, hee that can lift a Talent, can easily lift a Pound; so by way of de∣nyall, every greater excludes the less. If Satan himself cannot hurt us, m••ch less his instruments, weak men: but for proof of this, see also an in∣stance or two: that a sparrow cannot fall to the ground without our hea∣venly Father; and that without leave from him, our enemies cannot di∣minish one hair of our heads; wee have our Saviour's express testimony, Matth. 10.29.30. Let the Powder-Traytors plot and contrive the ru∣in•• of our state never so cunningly and closey, let them go on to the utmost, (as there wanted nothing but an actor to bring on that Catholick dooms∣day) yet before the match could bee brought to the Powder, their artifi∣ciall fire-works were discovered, their projection, prodition, deperdition, all disclosed, and seasonably returned on their own heads: And the like of their invincible Navie. And of Pope Alexander the sixth, who prepared a feast for diverse Cardinalls and Senators, purposing to poyson them: but by the providence of God, they escaped; and hee alone was poysoned. Let Iezabel fret her heart out, and swear by her gods, that Eliah shall die, yet shee shall bee frustrate; Eliah shall bee safe. Let the red Dragon spout forth floods of venom against the Church, the Church shall have wings given her to flie away, she shal be delivered, Rev. 12. Let the Scribes and Pharisees, with their many false witnesses accuse Christ never so, yet in spite of malice, innocency shall find abbettors: and rather than hee shall want witnesses, the mouth of Pilate shall bee opened to his justification. Yea, let Ionas through frailty run away from the execution and embassage of God's charge, and thereupon bee cast into the Sea, though the waves require him of the Ship, and the Fish require him of the waves, yet the Lord will require him of the Fish: even the Sea, and the Fish, had as great a charge for the Prophet, as the Prophet had a charge for Niniveh: for this is a sure rule, if in case God gives any of the creatures leave to afflict us, yet hee will be sure to lay no more upon us than we are able, or he will make us able to bear: yea, than shall make for our good, and his glory. Hee hath a provident care over all the Creatures, even Beasts and Plants: and certainly wee are more precious than Fowls and Flowers; yet the Lord cares for them. Will the House-holder take care to water the herbs of his Garden, or to fodder his Cattell, and suffer his Men and Maids to famish through hunger and thirst? Or wil hee provide for his Men and Maids, and let his own children starve? Surely, if a man provide not for his own, Hee hath denyed the faith, and is worse than an Infidell: 1 Tim. 5.8. Far bee it then from the great Hous-holder, and Iudge of all the earth, not to provide for his dear Children and Servants, what shall bee most necessary

for them: indeed wee may fear our own flesh, as Saint Paul did; but God is faithfull, and will not suffer us to bee tempted above our strength, but will even give the issue with the temptation, and in the mean time support us with his grace, 2 Cor. 12.9. You have an excellent place to this pur∣pose, Ier. 15.20, 21.

Section. 2.

Objection. But wee see by experience, that God gives wicked men power often times to take away the very lives of the godly.

Answ. What then? If wee lose the lives of our bodies, it is, that wee may save the lives of our souls; and attain the greater degree of glory, Luk. 9.24. and so wee are made gainers even by that loss. Now if God takes away temporall, and gives eternall life for it, there is no hurt done us: hee that promiseth ten pieces of silver, and gives ten pieces of gold, breaks no promise. Peace bee unto this house, was the Apostles salutation, but it was not meant of an outward peace with men of the world: and Christ ••aith, you shall have rest, Matth. 11.28. but it is rest unto your souls. Again, thou hast merited a three-fold death: if thou bee'st freed from the two worser, spirituall, and eternall; and God deal favourably with thee touching thy naturall death, hee is mercifull: if not, thou must not think him unjust. Though the Devill and the world can hurt us, aswell as other men, in our outward and bodily estates: as the Devill had power over Iob in his ulcers, over his children in their death, over Mary Magda∣len that was possessed, and over that daughter of Abrahams, Luk▪ 13. whom hee kept bound 18. years, ver. 16. yet they can do us no hurt, nor indanger our souls; they shall lose nothing but their dross, as in Zachary 13.9. Isa. 12. Let them sluce out our blood, our souls they cannot so much as strike; let wild beasts tear the body from the soul, yet neither body, nor soul are thereby severed from Christ. Yea, they can neither deprive us of our spirituall treasure here, nor eternall hereafter; which makes our Saviour say, Fear yee not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in Hell, Matth. 10.28. The body is but the Bark, Cabinet, Case, or Instru∣ment, of the soul; and say it falls in pieces, there is but a pitcher broken; the soul a glorious Ruby, held more fit to bee set in the crown of glory, than here to bee trode•• under foot by dirtie swine; and therefore so soon as separated, the Angels convey her hence to the place of everlasting bliss. Alas, what can they do? they cannot separate us from the love of God in Christ Iesus, Rom, 8, 38.39. Yea, they are so far from doing us harm, as that contrariwise wee are much the better for them; In all these these things wee are more than conquerours, through him that loved us: ver. 37. Whatsoever then becoms of goods, or lives, happie are wee so long as (like wise Souldiers) wee guard the vitall parts, while the soul is kept found from impatience, from distrust, &c. Our enemie may afflict us, hee cannot hurt 〈◊〉〈◊〉

Objection. Nevertheless, that which I suffer, is exceeding grievous.

Answer. Not so grievous as it might have been, for hee that hath afflicted thee for a time, could have held thee longer; hee that toucheth thee in part, could have stricken thee in whole: hee that laid this upon thy body, hath power to lay a greater Rod both upon thy body and soul. Again, there is no chastisement not grievous; the bone that was dis-joint∣ed, cannot bee set right without pain; no potion can cure us, if it work not; and it works not, except it make us sick: Nay, my very disease is not so painfull for the time, as my remedy: how doth it turn the stomack, and wring the in trails, and work a worse distemper than that whereof I formerly complained? neither could it bee so wholesome, if it were less unpleasing, neither could it make mee whole, if it did not ••i••st make mee sick. But wee are contented with that sickness which is the way to health. There is a vexation without hurt, such is this: wee are afflicted, not over∣pressed: needy, not desperate: persecuted, not forsaken: cast down, but pe∣rish not, how should wee? when all the evill in a City, com•• from the pro∣vidence of a good God, which can neither bee impotent, nor unme••cifull▪ It is the Lord, let him do what hee will. Woe worth us! if evills could come by chance, or were let loose to light where they list; now they are over-ruled, wee are safe. In the name of God then, let not the tall stature of the Anakims, nor the combination of the Edomites, nor the politick coun∣sels of all the Achitopels and Machivillians, nor the proud looks nor the big words of all the Amaziahs, comb••••ing themselvs together, deter or dismay you. Let not the over-topping growth of the sons of Zerviah seem too hard for you; for God is infinitely more strong and mighty to save us, than all our enemies are to destroy us: and he hath his Oar in their Boat, he hath a speci∣all stroke in all actions whatsoever, and can easily over-reach, and make stark fools of the wisest; by making their own counsels and endeavours like Hu∣shai's, to overthrow those intentions which they seem to support.

As touching the continuance of afflictions, God so ordereth and tempereth the same, in his merciful wisdom; that either they be tolerable, or short; either our sorrows shall not be violent, or they shal not last; if they be not light▪ they shal not be long: grievous and sore trialls last but sor a season, 1 Pet. 1.6. A little while, Ioh. 16.16. Yea, but a moment, 2 Cor. 4.17. Hee endureth but a while in his anger, (saith the Psalmist) but in his favour is life; weeping may abide for a night, but joy cometh in the morning, Psal. 30.5. And this had hee good experience of; for if we mark it, all those Psalms whose first lines con∣tain sighs and broken complaints, do end with delight and contentment; he began them in fear, but they end in joy: you shal see terrible anguish sitting in the door, irremediable sorrow looking in at the window, despair border∣ing in the margent, and offering to creep into the text; yet after a sharp conflict, nothing appears but joy and comfort. God loves to send relief, when wee least look for it; as Elisha sent to the King of Israel, when he was rending his cloaths, 2 Kings 5.8. Hear what the Lord thy Redeemer saith by Isaiah, For a moment in mine anger, I hid my ••a••e from thee for a

little season, but with everlasting mercy have I had compassion on thee: Isa. 54.8. It is but a little, for a moment that his anger lasts, his mercy is everlasting: and I hid my face, never turn'd my heart from thee: Ioseph when hee lay down to sleep, was full of care about his Wives being with child; Matt. 1.20. but hee awakened well satisfied: ver. 24, To day a measure of fine flower, is lower rated in Samaria, than yesterday of ••ung. Although Christ's Star left the wise-men for a time, yet instantly it appeared again, and forsook them not till they had found Christ; which was the mark they aimed at, Matt. 2.9. Afflictions are like running wa∣ters, which make many grounds fruitfull, but tarry with none of them. Yea, it is a rule in nature, that violent things cannot last long: The Philo∣sophers could observe, that no motion violent is wont to bee permanent; and Seneca concludes, That if the sickness bee tedious and lasting, the pain is tolerable; but if violent, short: and so of spirituall temptations, the which were so vehement upon Luther, that the very venom of them drank up hi•• spirits; and his body seemed dead; so that neither speech, sence, blood, or heat, appeared in him; but this sharp fit lasted but for one day: so if wee suffer much, it shall not bee long; if wee suffer long, it shall not bee much. Some misery is like a Consumption, gentle, but of long continuance; other like a Fever, violent, but soon over. If our sorrows be long, they are the lighter; if sharper, the shorter. The sharp North-East wind (saith the Astronomer) never lasteth three days, and thunder, the more violent the less permanent. Wherefore cheer up thou drooping soul, if the Sun of comfort bee for the present clouded; it will er••••long shine forth bright again: if now with the Moon thou art in the wane, stay but a little, thou shalt as much increase; for as days succeed nights, Summer, Winter; and rest travell: so undoub••edly, joy shall succeed, and exceed, thy sorrow. Thy grief shall dissolve, or bee dissolved; yea, it is in some measure dissolved by hope for the present. The Portugals will rejoyce in soul ••eather why? because they know, fair will follow; and so may the believer, in his greatest exi∣gents; because God will shortly tread Satan under our feet, Rom. 16.20. Here also the distressed soul may raise comfort to himself out of former ex∣perience; who is hee that hath not been delivered out of some miserable ••••igent? which if thou hast, thou maist well say unto God with the Psalmist, Thou hast shewed mee great troubles and adversities, but thou wilt r••turn and revive mee, and wilt come again, and take mee up from the depth of the earth, and comfort mee Psal. 71.20.21. For God's former a••tions are patterns of his future▪ hee teacheth you what hee 〈◊〉〈◊〉 do, by what he hath done: and nothing more raiseth up the heart in present affiance, than the recognition of favours, or wonders passed: he that hath found God present in one extremity, may trust him in the next: every sensible favour of the Almighty, invites both his gifts and our trust.

Objection. But thou wilt say with the Psalmist, thine enemies have long prevailed against thee, and God seemeth altogether to hide his face, and to have 〈◊〉〈◊〉 forgotten thee▪ and so thou fearest hee will for ever, Psal. 13.1, 2.

Answer. It is but so in thy apprehension, as it was with him; Gods d••∣liverance may over-stay thy expectation, it cannot, the due period of his own counsels: for know first, that Gods works are not to bee judged of▪ untill the fifth act. The case deplorable and desperate in outward ap∣pearance, may with one smile from heaven find a blessed issue: Dotham is besieged, and the Prophets servant distressed, they are in a grievous case (as they think); yet a very apparition in the clouds shall secure them: not a squadron shall bee raised, and yet the enemie is surprised: 2 Kings 6. here was no slackness. The Midianites invade Israel, and are suddainly confounded by a dream, Iudg. 7. Mistris Honywood, that Re∣ligious Gentlewoman, famous for her virtues, after shee had been distres∣sed in her mind thirty years, without feeling the least comfort, not being able to hold out any longer, (as a wounded spirit who can bear)? flung a Venice-glass against the ground, and said to a grave Divine that sought to comfort her, I am as sure to bee damned, as this glass is to bee broken; but what followed? the glass was not broken, but rebounded and stood up∣right: at the sight whereof, shee was so confirmed, that ever after to her dying day, shee lived most comfortably: much like that of Apelles, who striving to paint a drop of foam falling from a Horse mouth, after long study how to express it, even dispairing, flung away his Pencill, and that throw did it. How opportunely doth God provide succours to our distresses? It is his glory to help at a pinch, to begin where wee have given over; that our relief might bee so much the more welcome, by how much it is less looked for: superfluous aid can neither bee heartily desired, nor earnestly looked for, nor thank••ully received from the hands of mercy. Besides our infirmitie best sets off the glory of his strength, 2 Cor. 12.9. Spirituall con∣solations are commonly late and suddain; long before they come, and speedy when they do come, even preventing expectation: and our last con∣flicts have wont ever to be the forest, as when after some dripping rain, it powres down most vehemently, wee think the weather is changing. When hee means to ease us of our burthen, hee seems to lay on heavier▪ where∣fore trust in God killing, and love God chiding, it is a good signe of our recovery.

Section 3.

Again, in the next place thou must know, that man's extremity is God•• opportunity; well may hee forbear, so long as wee have have any thing else to rely upon; but wee are sure to find him in our greatest exigents, who loves to give comfort to those that are forsaken of their hopes, as abundance of examples witness. When had the Children of Israel the greatest victories▪ bu•• when they ••eared most to bee overcome? 2 King. 19.35. Exod. 14. ver. 28, 29. When was Hagar comforted of the Angell, but when her child was neer famished, and shee had cast it under a Tree for dead? Gen. 21.15. to 20. When was Eliah comforted and relieved by an Angel, with a Cake baked on the coals, and a Cruise of Water, but when hee was utterly

forsaken of his hopes? 1 Kings 19.4. to 7. Whe•• was the Sareptan re∣lieved? it was high time for the Prophet to visit her: poor soul shee wa•• n••w making her last meal: after one mean morsell, shee was yielding her self over to death. As long as Egypts flower lasted, Manna was not rained. When did God answer the hopes of Sarah, Rebeccah, Rachel, the wife of Manoah, and Elisabeth, touching their long and much desired issues? but when they were barren, and past hope of children, by reason of age, Gen. 18. Iudges 13, Luke 1.6.7. When did our Saviour heal the woman of her bloody issue? but after the Physitians had given her over, and shee becom∣ing much worse, had ••iven them over, when shee had spent all shee had up∣on them: for to mend the matter, poverty, which is another disease was super-added, to make her compleatly miserable. When mans help fails, then Gods begins. When did Moses find succour, but when his Mother could no longer hide him, and hee was put into the River among the Bull∣rushes? shee would have given all shee was worth to save him, and now shee hath wages to nurse him: shee doth but change the name of mother into nurse, and shee hath her son without fear, not without great reward. When Israel was in so hard a straight, as either to bee drowned in the Sea, or slain by the Sword; how miraculously did God provide an evasion by di∣viding the waters? When Rochel, like Samaria, had a strong enemy with∣out, and a sore famine within; how miraculously did God provide an eva∣sion, by making the tyde their Purveyor, to bring them in an Ocean of shel∣fish? the like of which was never known before, nor since. Wee read how Merline, during the Massacre at Paris, was for a fortnight together, nourished with one egge a day, laid by a hen, that came constantly to a hay∣mow, where hee lay hid in that danger, When the English had lest Cales, and the Spainard was again repossest of it; by some neglect or oversight, there was an English man left behinde: but how did Go•• provide for his escape? it's worth the remembring, hee was no sooner crept into a hole under a pair of stairs, but instantly a Spider weavs a web over the hole, and this diverted them; for when one of them said, here is surely some of them hid, another replyes, What a fool art thou, doest thou not see, it's covered with a firm cob-web: and so past him, that in the night hee ••sca∣ped. O! Saviour, our extremities are the seasons of thy aid: even when Faux was giving fire to the match, that should have given fire to the Pow••der, which should have blown up Men and Monuments, even the whole State together; thou that never sleepest didst prevent him, and disclose the whole design: yea, thou didst turn our intended Funerall into a Festivall. And why doth the goodness of our God pick out the most needfull times for our relief and comfort? but because our extremities drive us to him that is omnipotent; there is no fear, no danger, but in our own insensible∣ness: but because when wee are forsaken of all succours and hopes; wee are ••ittest for his redress, and never are wee nearer to help: than when wee despair of help; but because our extremities give him the most glory, and ou•• comfort is the greater, when the deliverance is seen before it is expected His ••isdom knows when aid will bee most seasonable, most wel∣come:

which hee then loves to give, when hee finds us left of all other props. That merci••ull hand is reserved for a dead lift, and then hee fails us not; as when Abraham had given Isaac, and Isaac had given himself for dead; then God interposeth himself; When the knife is falling up∣on his throat, then, then coms the deliverance by an Angell, calling, forbid∣ding, commending him. When things are desperate, then look most for God's help; for then is the time, Psal. 119.126 Isa. 33.9.10.

And indeed, our faith is most commendable in the last act; it is no praise to hold out untill wee bee hard driven, but when wee are forsa∣ken of means, then to live by faith in our God, is thought worthy of a Crown. O! wretched Saul, hadst thou held out never so little longer with∣out offering, and without distrust, Samuel had come, and thou hadst kept the favour of God, whereas now for thy unbelief, thou art cast off for e∣ver, 1 Sam. 13.10. to 15. To shut up all in a word, were thy soul in such a straight, as Israel was between the Red Sea and the Egypti∣ans; the spirits of vengeance, (like those enemies) pursuing thee behinde; Hell and death (like that Read Sea) ready to ingulf thee before; yet would I speak to thee in the confidence of Moses, Exod. 14. ver. 13. Stand still and see the salvation of the Lord. Thy Word O! God, made all, thy Word shall repair all▪ hence all yee diffident fears, hee whom I trust is omnipotent

Again Secondly, thou must know that God in his wisdome hath set down a certain period of time, within which hee will exercise his children more or less; and at the end whereof, and not before, hee will relieve and comfort them again. As wee may perceive by Eccles. 3.1. Act. 7.25. Exod. 12.41. Gen. 15.13. Dan. 12.1.4.11. Ier. 25.11. Gen. 6.3. Four hundred years hee appointed to Abraham and his seed, that they should bee Sojourne••s in a strange land, where they should bee kept in bon∣dage, and evill intreated, Gen. 15. At the end of which time, even the self same day, they returned from the land of Egypt: that was the precise time appointed, and the self same day it was accomplish'd: and till then Moses undertook it in vain. Why were they so long kept from it? the land was their own before, they were the right heirs to it, lineally descen∣ded from him who was the first possessor of it after the food: God will do all in due time, that is, in his time, not in ours; if at any time the Lord deliver us, it is more than hee owes us. Let him (saith Saint Au∣gustine) choose his own opportunity, that so freely grants the mercy. A∣gain, hee appointed that the Iews should serve the King of Babyl••n seven∣ty years; not a day, not an hour to bee abated, Ier 25.11. but at the end thereof, even that very night, Dan. 9. it was accomplished; neither did Da∣niel, (who knew the determinate time) once pray for deliverance, till just upon the expiration. Thirty eight years hee appointed the sick man at Be∣thesda's Pool, Ioh. 5.5. Eighteen years to that daughter of Abraham, whom Christ loosed from her disease, Luk. 13.16. Twelve years to the woman with the bloody issue, Matth. 9.20. Three months to Moses, Exod. 2.2. Ten days tribulation to the Angell of the Church of Smy••na, Apocal. 2.10.

Three days plague to David, 2 Sam. 24.13. Each of these groaned for a time, under the like burden as thou doest; But when their time which God had appointed, was come, they were delivered from all their miseries, troubles, and calamities; and so likewise ere long, if thou wilt patiently sorry the Lord's leasure, thou shalt also bee delivered from thy affliction and sorrow, either in the Morning of thy trouble, with David, Psal. 30.5. or at the Noon of thy life, with Iob, Chap. 42.10 to 17. or toward the Even∣ing, with M^r Glover, that holy Martyr, who could have no comfortable feeling, till hee came to the sight of the stake: but then hee cryed out and 〈◊〉〈◊〉 his hands for joy to his friend, saying, O! Austin, hee is come, hee is come, meaning the feeling joy of faith, and the Holy Ghost: Acts and monuments, Fol. 1995. Or at night with Lazarus, at one hour or another thou art sure to bee delivered, as time will determine. Many were the troubles of Abraham, but the Lord delivered him out of all. Many were the troubles of David, but the Lord delivered him out of all. Many were the troubles of Ioseph, but the Lord delivered him out of all. Many were the troubles of Iob, but the Lord delivered him out of all. therefore hee can and will deliver thee out of all. But if hee do not, (saith Sha∣drath, Meshach and Abednego) yet wee will not do evill to escape danger; because Christ hath suffered more for us: therefore if I perish, I perish, saith Hester. Bee our troubles many in number, strange in nature, heavy in mea∣sure, much in burthen, and long in continuance; yet God's mercies are more numerous, his wisdom more wondrous, his power more miraculous; he will deliver us out of all: Many are the troubles of the righteous. Yea, hee riseth higher, and calls them millions, for so the words may bee rendered; but the Lord delivereth them out of all: Psal. 34.19. How many? or how great soever they bee? or how long soever they continue? yet an end they shall all have: For the Lord either taketh troubles from them, or takes them from troubles, by receiving them into his heavenly rest; where they shall acknowledge, that God hath rewarded them as far beyond their expectation, as hee had formerly punished them less than they did deserve.

Objection. Oh! but my condition is so desperate, and irrecoverable, that it's impossible I should ever get out of it.

Answ. There is no impossibility (saith Ambrose) where God is pleased to give a dispensation: But bethink thy self, is it worse with thee than it was with those before-mentioned? and yet they were delivered; Or is thy case worse than that of Ionas in the Sea, yea, in the Whales ••elly? and yet hee was delivered: Worse than Nebuchadnezzars grazing in the Forrest among beasts, even untill his hairs were grown to bee like Eagles feathers, and his nails like birds claws? Dan. 4.31. to 36. and yet hee again reigh∣ed in Babell. Worse than Iosephs? when hee was thrown into a Pit, and left hopeless; or when sold to the Ishmaelitish Merchants, and then cast into prison? yet after all this, his said brethren were fain to become peti∣tioners to him. Worse than Iob when hee sate scraping his soars on the dungbill, had all his houses burnt, all his cattell stollen, and his children slai••? yet hee was far richer afterwards, than before.

How rashly then hast thou judged of thy Makers dealing with thee? If were more agreeable to reason and religion, to conclude the contrary for both experience, and reason reacheth, that violent pressures, like vio∣lent motions, are weakest at the furthest. When the morning is darkest, then coms day: yea, usually after the lowest ebbe follows the highest spring∣tyde: And religion teaches, that if wee love God, all things, even the worst of afflictions shall so concurre, and co-operate to our good, that we would not have wanted them for any good. Wherefore hold but fast to God, and my soul for thine, neither affliction, nor ought else shall hurt thee. You know, while Adam was at peace with God, all things were at peace with Adam.

Now this doctrine well digested will breed good blood in our souls, and is especially, usefull to bound our desires of release; for though wee may bee importunate, impatient wee may not bee; stay hee never so long, patience must not bee an inch shorter than affliction: If the bridge reach but halfe way over the brook, wee shall have but an ill favoured passage. Wee are taught in Scripture to praise patience, as wee do a fair day at night; Hee that indureth to the end shall bee saved Matth. 24 13. Whereas com∣ing but a foot short, may make us miss the prize, and loose the wager wee run for: and then as good never have set foot out of doors. Much the better for that light which will not bring us to bed! perseverance is a kind of all in all, continuance is the Crown of all other graces; and heaven shall bee the Crown of continuance.

But not seldom doth the Lord only release his children out of extreme adversity here, but withall makes their latter end so much the more prospe∣rous, by how much the more their former time hath been miserable and adverse. Wee have experience in Iob, You have heard, saith Saint James of the patience of Iob, and what end the Lord made with him. What end is that? the holy Ghost tells you. That the Lord blessed his latter end, more than his beginning; and gave him twice as much as hee had before: for whereas at first hee had 7000 Sheep, 3000 Camels, 500 yoak of ••xen, and 500 shee Asses: after his reparation he had 14000 Sheep, 6000 Camels, 1000 yoak of Oxen and 1000 shee Asses, every one double: and whereas the number of his children remained the same they were before, namely seven Sons, and three Daughters, the number of them were also doubled, as the learned observ: for whereas his Beasts, according to the condition of Beasts utterly perished; the souls of his Children were sa∣ved: so that hee had twice so many children also, whereof ten were with him on earth, and the other ten with God in heaven. Iob 42.10, to 14. And in Ioseph, who was bred up in the school of affliction from his infan∣cy; yet, when his turn was come, one hour changes his setters of Iron into chains of Gold; his rags into Robes, his stocks into a Chariot, his prison into a Palace, the noyse of his Gyves into a brooch; and whereas he was thirty years kept under, hee ruled in the height and lustre of all honour and glory the space of eighty years. And one minute made in Lazarus a far greater change, and preferment. And in David, who for a long time was in such

fear of Saul, that hee was forc'd to flie for his life, first to Samuel, where Saul pursued him; then to Ionathan, where his grief is doubled, then to Ahimeleck, where is Doeg to betray him; after that hee flieth to Achish, King of Gath; where being discovered, hee is in greatest fear of all, lest the King should take away his life; and lastly, when hee returns to his own Ziklag, hee finds it smitten, and burnt with fire, and his wives taken prisoners, and in the mid'st of all his grief, when hee had wept untill hee could weep no more; the people being vexed, intend to stone him; so that, as hee had long before complained, there was but a step between him and death; but mark the issue, though his heart were now not onely brim full, but ran over with grief: yet within two days the Crown of Isra∣el is brought unto him, and hee is anointed King, 2 Sam. 1. and for the pre∣sent hee was able to comfort himself in the Lord his God, 1 Sam. 30.6. Yea, after this, when by that foul sin of Adultery and Murther, hee had brought more enemies about his ears, (God, and men, and Devills) ha∣ving once repented his ••auls, hee was able to say with confidence, O God! thou hast shewed mee great troubles and adversities, but thou wilt take mee up from the depth of the earth, and increase my honour, Psal. 71.20, 21. He knew well enough that it is Gods use to bring comfort out of sorrow, as hee brought water out of the rock, and that cherishing was wont to follow stripes: And indeed, how oft hath a Tragick entrance had a happy end? Like that wee read of Michael, who was condemned to death by the Em∣perour Leo, upon a false accusation; but before the execution, the Em∣perour died, and Michael was chosen in his stead. And of Mordecay, who being in the fore-noon appointed to the Gibbet, was in the after-noon ad∣vanced next of all to the throne, And Queen Elisabeth of blessed memory, who reigned at the same time that shee expected to suffer, and was Crowned, when shee looked to bee beheaded. God loves to do by his children, as Ioseph did by his Father; first, wee must have our beloved Ioseph a long time detained from us, then hee robbes us of Simeon; after that, sends for our best beloved Benjamin, and makes us beleeve hee will rob us of all our children at once, all the things that are dear to us: But why is it? even that when wee thinke to have lost all, hee might return himself, and all again with the greater interest of joy and felicity. The Lord, saith Hanna, killeth and maketh alive; first, killeth, and then ma∣keth alive; bringeth down to the grave, and raiseth up: The Lord ma∣keth poor, and maketh rich; bringeth low, and exalteth; hee raiseth the poor out of the dust, and lifteth up the begger from the Dunghill; to set them among Princes, and to make them inherit the seat of glory: 1 Sam. 2.6, 7, 8. And why all this? but that in his own might, no man might bee strong. ver. 9. That which Plutarch reports of Dionysius, (how hee took away from one of his Nobles, almost his whole estate, and seeing him ne∣vertheless continue as jocund and well contented as ever, hee gave him that again, and as much more) is a common thing with the Lord: and thousands can witness, that though they went weeping under the burthen, when they first carried the precious seed of repentance; yet they

still returned with joy, and brought their sheave•• with them, Psal. 26.5.6.

Objection. But thou thinkest thou shalt not hold out, if God should long delay thee.

Answer. If hee delay thee never so long, hee will bee sure to support thee as long, 1 Cor. 10.13. which is much at one upon the matter. If hee suffer thee to bee sorely tempted, hee will not suffer thee to be tempted a∣bove thy strength: 2 Cor. 4.8, 9, 16. His grace shall bee sufficient for thee at the least, 2 Cor. 12.9. Phil. 1.29. which was Pauls answer, and it may suffice a••l suitors; the measure of our patience shall be proportionable to our sufferings, and our strength equalled to our temptations, 1 Cor. 10. ver. 13. Now if God do either take away our appetite, or give us mear, it is enough.

True, a Ship of never so great a burthen, may bee over-laden till it sink again; or if wee shall wear away all the steel with whetting, the Tool is left unprofitable. But my thoughts (saith God) are not as your thoughts, nor my ways as your ways, Isa. 55.8. God is no Tyrant to afflict thee unmeasu∣rably, neither will he draw a sword to kill flies; or call for Scorpions, when a rod is too much. Hee that made the vessell, knows her burthen, and how to ballace her; yea, hee that made all things, very good, cannot but do a••l things very well. Indeed, God seemeth to wrastle with us, as he did with Ia∣cob; but bee supplies us with hidden strength at length to get the better: And grace to stand in affliction, and to gain by it, is better than freedom or deliverance. The Bush which was a Type of the Church, consumed not all the while it burned with fire; because God was in the midst of it. The Ship at Anchor is shrewdly tossed to and fro, but cannot be carried away, either by waves, wind, or weather: Sin, Satan, and the world may di∣sturb us, but they can never destroy us: Our head Christ being above, wee cannot bee drowned. There can bee no disjunction, unless wee could bee pluck'd from his arms, that is Almighty; for our life is hid with Christ in God, Colos. 3.3. Hee doth not trust us with our own souls life, but hides it in his Son Jesus: because if it were in our own hands, we should easily bee tempted to sell it, as Adam did for an Apple, and E∣sau for a mess of Pottage: Whereas now wee are safe, for to pluck us out of his hands that is Almighty, requires an adversary stronger than him∣self. Neither wants hee care; hee that numbers our very hairs, what account doth hee make of our souls? Nor love, for if hee hath bought us with his blood, and given us himself, will hee deny us any thing that is good for us?

Wherefore silence your reason, and exalt your faith, (how pressing, or peircing so ever your sufferings bee) which pulls off the vizard from his face, and sees a loving heart, under contrary appearances. Trust the mer∣cy of God, which is of infinite perfection; and the merits of Christ, which are of perfect satisfaction: and then hope will bear up thy heavie heart, as bladders do an unskilfull swimmer: Otherwise, if thou shalt walke by sence, and not by faith, 2 Cor. 5.7. fear will no less multiply evills, then saith would diminish them: and thou shalt resem∣ble

Bucephalus, who was not afraid of his burthen, the shadow onely frighted him.

Section 4.

Objection. Although Christ in the Gospel hath made many ••arge and preoibus promises, yet there are none so generall which are not limited wi••h the condition of faith, and the fruit thereof, unfained Repentance: and each of them are so tied, and entayled, that none can lay claim to them but true beleevers which repent, and turn from all their sins to serve him in holiness, without which no man shall see the Lord: Heb. 12.14. Isa. 59.20. But I want these qualifications, without which, how can I expect supportation in my sufferings; or an happy deliverance out of them? however it fares with beleevers, whom Christ hath undertaken for: yea, I have such a wicked heart, and my sins are so many, and great; that these comforts nothing concerne mee: for they that plow iniquity, and sow wickedness, shall reap the same, Joh. 4.8.

Answer. So our sailings bee not wilfull, though they be many and great; yet they cannot hinder our interest in the promises of God.

Admit thou art a great sinner, what then? art thou a greater sinner than Matthew, or Zacheus, who were sin••ull Publicans, and got their li∣vings by pilling, and polling, oppression, and extortion? than Mary Mag∣dalen, a common strumpet; possest of many Devills? than Paul, a bloody persecutor of Christ and his Church? than the Theef upon the Cross, who had spent his whole life to the last hour in abominable wickedness? than Ma∣nasses, that out-rageous sinner, and most wicked wretch that ever was; an Idolater, a malitious Persecutor of the truth, a defiler of Gods holy Tem∣ple, a sacrficer of his own children unto Idols, that is, Devills; a notable witch, and wicked sorcerer; a bloody murtherer of exceeding many of the dear Saints, and true Prophets of the Lord; and one who did not run headlong alone into all hellish impiety, but led the people also out of the way to do more wickedly than did the Heathen, whom the Lord cast out and destroyed? I am sure thou wilt not say thou art more wicked, than hee was; and yet this Manasses, this wretch, more like a Devill incarnate, than a Saint of God, repented him of his sins from the bottome of his heart, was received. (I cannot speak it without ravishing wonder of Gods bot∣tomless and never sufficiently admired mercy) was received, I say, to grace, and obtained the pardon of all his horrible sins, and most abominable wickedness: And are not these, and many the like examples, written for our learning; and recorded by the holy ghost, to the end that wee may gather unto our selvs assurance of the same pardon, for the same sins, upon the same repentance, and beleeving.

Are thy sins great? his mercies are infinite; hadst thou committed all the sins that ever were committed, yet in comparison of Gods mercy, they are less than a mote in the Sun to all the world, o•• a drop of water to the whole Ocean: for the Sea though great, yet may bee measured; but

God's mercy cannot bee circumscribed: and hee both can and will, as easily forgive us the debt of ten thousand millions of pounds, as one penny; and assoon pardon the sins of a wicked Manasses, as of a righteous Abraham, if wee come unto him by unfaigned repentance, and earnestly desire and implore his grace and mercy, Rom. 5.20.

The Tenure of our salvation is not by a covenant of works, but by a co∣venant of grace; founded not on our worthiness, but on the free mercy, and good pleasure of God; and therefore the Prophet well annexeth blessedness to the remission of sins; Blessed is hee whose transgression is for∣given, Psal. 32.1.

Yea, the more miserable, wretched, and sinfull wee are, the more 〈◊〉〈◊〉 objects wee are, whereupon hee may exercise, and shew the infinite riches of his bounty, mercy, virtue, and all-sufficiency. And this our spirituall Physitian can aswell, and easily cure desperate diseases, even the remedi∣less Consumption, the dead Apoplex, and the filthy Leprosie of the soul, as the smallest malady, or least faintness. Yea, hee can aswell raise the dead, as cure the sick, and aswell of Stones as of Iews, make Abrahams children. Did hee not without the Sun at the Creation, cause light to shine forth; and without rain, at the same time, make the earth fruitfull? why then should you give your self over, where your Physitian doth not? Besides, what sin is there whereof wee can despair of the remission, when wee hear our Saviour pray for the forgiveness of his murtherers, and blasphemers? And indeed, despair is a sin which never knew Iesus.

It was a sweet saying of one at his death, When mine iniquity is great∣er than thy mercy O God, then will I fear and despair; but that can never bee: considering our sins bee the sins of me••, his mercy the mercy of an infinite God. Yea, his mercies are so great, that among the thirteen pro∣perties of God mentioned Exod. 34. almost all of them appertain to his mercy, whereas one onely concerns his might, and onely two, his justice. Again, shall it ever enter into our hearts, to think that God gives us rules to keep, and yet break them himsef? Now his rule is this, Though thy brother sin against thee seven times in a day, and seven times in a day turn a∣gain to thee, saying, it repenteth mee; thou shalt forgive him. The son an∣gers his father, he doth not straight dis-inherit him, but Gods love to his people, exceeds a fathers love to his son, Matth. 7.11. and a mothers too, Isa. 49.15.

I hear many menaces and threats for sin, but I read as many promises of mercy and all they indefinite, excluding none whose impenitency and in∣fidelity excludeth not themselvs: every sin deservs damnation, but no sin shall condemn, but the lying and continuing in it.

Wherefore if our clamorous conscience, like some sharp fang'd officer, arrests us at Gods suit, let us put in bail, two subsidue virtues, Faith, and Repentance; and so stand the triall: the Law is on our side, the Law of grace is with us, and this Law is his that is our Advocate; and he is our Ad∣vocate, that is our Iudge; and hee is our Iudge, that is our Saviour; even the head of our selvs, Iesus Christ.

For the first of these; do but repent, and God will pardon thee, bee thy sins never so many, and innumerable for multitude, never so hainous for quality and magnitude, Isa. 55.7. Ezek. 18. & 33.17. Yea, sins upon Repentance are so remitted, as if they had never been committed: I have put away thy transgressions as a cloud, and thy sins as a mist, Isa. 44.22. and what by corruption hath been done, by repentance is undone, as the former exam∣ples, and many other, witness. Come and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow, Isa. 1.18. yea whi∣ter; for the Prophet David laying open his blood-guiltiness, and his originall impurity, useth these words: Purge me with Hyssop, and I shall be clean; wash me, and I shall be whiter than Snow, Psal. 51.7.

And in reason; did hee come to call sinners to repentance, and shall he not shew mercy to the penitent? Or, who would not cast his burthen up∣on him, that doth desire to give ease? As I live, saith the Lord, I would not the death of a sinner, Ezek. 18.32. and 33.11.

Section 5.

Ojection. Yea, but I cannot Repent.

Answer. In time of temtation, a man is not a competent Iudge in his own case: In humane Laws, there is a nullity held of words and actions extorted, and wrung from men by fear: because in such cases, a man is held not to bee a free-man, nor to have power or command in some sort, of himself. A troubled soul is like troubled waters, wee can discern no∣thing clearly in it; wherefore (if thou canst) lay aside prejudice, and tell mee in cold blood, how it fares with thee at other times, though indeed thy words at present are enough to convince thee: For first, thou findest sin a burthen too heavy for thee to bear, which thou didst not formerly; what's the reason? are thy sins more and grea••er? No, but the contrary: for though they appear more, yet they are less; for sin, the more it is seen and felt, the more it is hated; and thereupon is the less. Motes are in a room, before the Sun shines, but they appear onely then.

Again secondly, the very complaint of sin, springing from a displeasure against it, shews that there is somthing i•••• thee opposite to sin: viz. that thou art penitent in affection, though not yet in action, even as a child is ra∣tionall in power, though not in act. Yea more, thou accusest, and condem∣nest thy selfe for thy sins; and by accusing our selvs, wee prevent Satan; by judging our selvs, wee prevent God. Neither was the Centurion ever so worthy, as when hee thought himself most unworthy: for all our worthiness is in a capable misery; nor does God ever thinke well of him, that thinkes so of himelf. But to let this passe.

Are not your failings, your grief? are they not besides your will? are they not contrary to the current of your desires, and the main bent of your resolutions, and indeavours? Dost thou determine to continue in the practice of any one sin? Yea, dost thou not make conscience of all Gods Commandements, one aswell as another; the first table, aswell as the second,

and the second, aswell as the first, Matt. 5.19. Dost thou not grieve ••or sins of all sorts, secret aswell as known, originall, aswell as actuall, of o∣mission, aswell as commission, lesser, (viz thoughts) aswell as greater: yea, aswell for the evill which cleavs to thy best works, as for the evill works, Rom. 7.21. and as heartily and unsaignedly desire that thou maist never commit it, as that God should never impute it? 2 Tim. 2.19. Dost thou not fear to displease him, not so much because, hee is just to punish, as for his mercy and goodness sake; and more fear the breach of the Law, than the curse? Dost thou not love rather to bee, than seem or bee thought good; and seek more the power of godliness, than the shew of it? Iob 1.1. If so, well may Satan, and thine own conscience accuse thee of impenitency, and unbelief; but Christ thy Iudge never. Yea, then, notwithstanding your failings, you may say with David, I have kept thy Word, Psal. 18.21.22.23. for though this bee not such a measure of keeping as the Law requireth; yet it is such a keeping, as God in Christ accepteth: for suppose thy know∣ledge is still small, thy faith weak, thy charity cold, thy heart dull, and hard, thy good works few and imperfect, and all thy zealous resolutions easi∣ly hindred and quite overthrown with every small temtation: yet God that worketh in us both the wil and the work, wil accept the wil for the work; and that which is wanting in us, Christ will supply with his own righteousness: Hee respecteth not what wee can do, so much as what wee would do; and that which wee would performe, and cannot, hee esteemeth it as though it were performed: whereas, take away the will, and all acts (in God's sight) are equall.

As the wicked sin more than they sin, in their desire, so the righteous do more good than they do, in their will to do it. If there bee a paratum cor, though there bee not a perforatum cor; a profer of blood, though no ex∣pence of blood for the honour of Christ, it is taken for Martyrdom, as Ori∣gen testified of one: Non ille Martyrio, sed Martyrium illi defuit. I know thy poverty, but thou art rich, saith the Spirit to the Church of Smyrna: poor in thy condition, rich in thy affection to goodness: Facultas secundum voluntatem, non voluntas secundum facultatem estimanda est; God esteems our charitable beneficence, not onely secundum quod habemus, but secun∣dùm quod tribuere velimus. Wee are charged to forsake all houses, lands, friends, liberties, lives, for Christ; yet many dy with houses, lands, and riches, in their possession, whom Christ receives and Crowns in Heaven, be∣cause they did part with all secundùm animae preparationem: What wee would have done, shall bee reckoned to us, as done; wee do it quoad co∣natum, though non quoad effectum? In like manner God taketh a heart de∣sirous to repent and believe, for a penitent and beleeving heart; volens & dolens, The vehement desire of godly sorrow, or a sorrow because we can∣not sorrow, goes for godly sorrow with God: so that to sigh and grieve for what wee cannot do, is to come short, and yet to do it too: for God likes the will so wel, that in his Son what we would do, is in acceptance done, 2 Cor. 8.12. which textone brings in thus: O! what an unspeakable comfort was this cordiall verse to my afflicted soul; And well it might ••••for if wee hate

our corruptions, and strive against them, they shall not bee counted ours. It is not I (saith Paul) but sin that dwelleth in mee: Rom. 7.20 for what displeaseth us, shall never hurt us; and wee shall bee esteemed of God, to bee what wee love, and desire, and labour to bee.

The comfort of this doctrine is intended, and belongs to troubled conscien∣ces, and those that would fain do better: but let no presumptuous sinners meddle with it; for what hast thou to do to take (I say not the childrens bread to eat. Matth. 15.20. but even) the least parcell of Gods Word into thy mouth? seeing thou hatest to bee reformed, Psal. 50.16.17. But if thou beest a weary and heavy laden sinner: thou maist comfort thy self ••hu••: I do hatefull things, but I hate that I do; I break the Law, but yet I love the Law, as holy, just, and good: Flesh is in mee, but I am not in the Flesh: I must not fix mine eyes onely upon mine own resistance, or failings, but on God's assistance and acceptance in his Son, by which I shall bee able to leap over all walls and impediments, Psal. 18.29. The Law is given, that Grace may bee required; Grace is given, that the Law may bee fulfilled: by us, evangelically, for us, by Christ (whose righteousnesse is ours) per∣fectly, as Saint Augustin speakes. The Law is a gloss to shew us our spots, the Gospell a fountain to wash them away. Wherefore cast not both thine eyes upon thy sin, but reserve one, to behold the remedy: look up∣on the Law to keep thee from presumption, and upon the Gospel, to keep thee from despair.

Canst thou not aggravate thine own sins, but thou must extenuate, and call in question Gods mercy, and Christs all-sufficiency, spoil him of his power and glory? Though the grievousness of our sins should increase our repen∣tance, yet they should not diminish our faith, and assurance of pardon, and forgiveness. As the plaister must not be less than the sore, so the ten•• must not bee bigger than the wound. It was a sweet and even cours which Saint Paul took, who when hee would comfort himself against corruption, and evill actions, Rom. 7.20. then; not I, but sin dwelling in mee: when he would humble himself, notwithstanding his graces, then; not I, but the grace of God in mee, 1 Cor. 15.10.

Section 6.

Objection. But I am not worthy the least mercy, I have so often abused it, and so little profited by the meanes of grace.

Answer. I think so too, for if thou refusest the offe•• of mercy until thou deservest it, wo bee to thee: But if thou wilt take the right course; re∣nounce the broken reed of thine own free will, which hath so often deceived thee; and put all thy trust in the grace of Christ: The way to bee strong in the Lord, is to bee weak in thy self, bee weak in thy self, and strong in the Lord•• and through faith thou shalt bee more than a Conquerour. Leav tugging and strugling with thy sin, and fall with Iacob to wrestle with Christ ••or a blessing; and though thy self go limping away, yet shalt thou bee a Prince with God▪ and bee delivered from Esau's bondage. But thou stand∣est upon thine own feet, and therefore fallest so soully: thou wilt like a

child, go alone, and of thy self, and therefore ge••rest so many knocks. And thou wouldest accept of a pardon too, if thou mightest pay for it: but Gods mercies are free, and hee bids thee come and buy without silver, and without price; or else he says, thou and thy money perish. Thou would∣est go the naturall Way to work, What shall I do to inherit eternall life? but it is impossible to inherit it by any thing that wee can do; for all our righ∣teousnesses are as filthy ragges, Isa. 64.6. Yea, if our doings could have done i••, Christ dyed in vain; whereas, if Christ had not died, wee had perished, every mothers child of us, 1 Cor. 15.22. and 2 Cor. 5.14, 15. Ephes. 2.1. Colos. 2.13. Ezek. 18.4. Ioh. 11.50. Rom. 5.6.8. and 14.9. 1 Cor 15.3. Matth. 18.11.

O ••ool? dost thou not know that our sins are his sins, and his righte∣ousness, our righ••eousness: Ier. 23.6. Psal. 4.1. and that God esteems of Faith above all other graces, deeds, or acts of thine? as what did our Sa∣viour answer, when the people asked him, What shall wee do that wee might work the works of God? The work of God is, that yee beleeve on him whom hee hath sent, Ioh. 6.28, 29. and yet thou talkest of thy worthiness, and thou takest this for humility too, but it is pride; for if thou wouldest deny thy self, and bee nothing in thine own eyes, renounce thine own righteous∣ness, and wholly and onely rest on thy Saviour Iesus Christ for thy salvati∣on; thou wouldest not hope the more in regard of thine own worthi∣ness, nor yet doubt in respect of thine own unworthiness: But thou wouldest first bee worthy, and deserve of God; and then accept of Christ, and deserve Christ at Gods hands, by thy good works, and graces: which pride of thine, and opinion of merit, is a greater sin then all thy other sins which thou complainest of: and except you do abandon it, and wholly rely upon the grace, and free mercy of God for salvation, Christ shall profit you nothing, Gal. 2.16. and 5.1. to 7. Colos. 3.11. for nothing is available to salvation, but faith, which worketh by love, Gal. 5.6. whence it is called righteousness through faith, ver. 5. Faith is the sta••fe, whereupon wee stay our selvs, in life and death; by faith wee are blessed, Gal. 3.9. by faith wee rejoice in tribulation, Rom. 5.2. by faith wee have access unto God, Ephes. 3.12. by faith we overcome the world, 1 Ioh 5.4. the fl••sh, Gal. 5.24. and this is the shield whereby wee quench the fiery darts of Satan, and resist his power, Ephes. 6.16. Yea, whosoever seeks to bee justified by the Law, they are abolished from Christ, and f••ln from grace, Gal 5.4. Stand fast therefore in the liberty, wherewith Christ hath made us free, and bee not tangled again with the yoke of bondage. And say, Lord wee are not wor∣thy to bee servants, and thou makest us sons; nay, heirs, and co-heirs with thee, of everlasting glory.

Objection. I grant the Lord is mercifull and gracious, slow to anger, and abundant in goodness and truth, forgiving iniquity, transgression, and sin: but hee is just, aswell as mercifull, and therefore hee will not acquit the wicked Exod. 34.6.7. but reward them according to their works, Revel. 20.12.13. and 22.1••.

Answer. Hee will therefore pardon all thy sins, (if thou unfainedly re∣pent

and wholly rely upon Christ for thy salvation by a lively saith) because hee is just: for as the Lord cannot in justice let sin go unpunished (for the wages of sin is death Rom. 6.23. Death in the person, if not •••• the surety; and therefore hath punished the sins of all men, either in his Son, or will throughly punish them in the parties themselvs) so the same ju∣stice will not admit, that the same sins should be twice punished; once in our Saviour, and again, in the faithful: or that a debt once paid, should be required the second time, 1 Ioh. 1.9. Now that Christ hath sufficiently sa∣tisfied for all the sins of the faithful, and paid our debt even to the utmost farthing, it is evident by many places of Scripture, as Isa. 53.4.5. 2 Cor. ••.21. Heb. 9.26. 1 Pet. 2.24. Rom. 3.25.26. 1 Ioh. 1.7.9. and sundry others.

Are we bound to perform perfect obedience to the Law? bee performed it for us: were wee for disobedience subject to the sentence of condemna∣tion, the curse of the Law, and death of body and soul? hee was condem∣ned for us, and bore the curse of the law; hee died in our stead an ignomi∣nious death; did wee deserve the anger of God? hee indured his fathers wrathfull displeasure, that so he might reconcile us to his father, and set us at liberty. Hee that deserved no sorrow felt much, that wee who deserved much might ••eel none: and by his wounds wee are healed, Isa. 53.5. Adam eat the Apple, Christ paid the price. In a word, whatsoever wee owed, Christ discharged; whatsoever we deserved, he suffered; if not in the self same punishments: (for hee being God could not suffer the eternall tor∣ments of Hell) yet in proportion, the dignity of his person (being God and Man) giving value unto his temporary punishments, and making them of more value and worth, than if all the world should have suffered the eternall torments of Hell: for it is more for one that is eternall to die, than for others to die eternally. Therefore was the Son of God made the Son of man, that the Sons of men might bee made the Sons of God; and therefore was hee both God and man: lest being in every respect God, he had been too great to suffer for man; or being in every respect man, hee had been too weak to satisfie God.

Seeing therefore our Saviour Christ hath fully discharged our debt, and m••de full satisfaction to his Fathers justice: God cannot in equity exact of us a second paiment, no more than the Creditor may justly require that his debt should bee twice paid; once by the Surety, and again, by the Principall.

Again secondly, it is the Lords Covenant made with his Church, and committed to writing, Ier. 31.34. Heb. 10.16, 17. Psal. 32.10. Isa. 55.7. Ezek. 18.21, 22, 23. and 33.11. M••l. 3.17. Confirmed and ratified by his seals, the Sacraments; together with his Oath, that there might be no place left for doubting: for, God willing more abundantly to shew unto the Heirs of promise, the stableness of his counsell; bound himself by an oath, that by two immutable things, wherein it is impossible that God should lie, we might have strong consolation, as the Apostle speaks, Heb. 6.17.18.

And lest the afflicted conscience should object, that hee entred into co∣venant,

and made these promises to the Prophets, Apostles, and holy men of God; but not to such hainous and rebellious sinners, who have most justly deserved, that God should pour out upon them the Vialls of his wrath, and those fearfull punishments threatned in the Law: All the promises made in the Gospel are generall, indefinite, and universall, excluding none that turn from their sins by unfained repentance, and beleeve in Christ Iesus, testing on him alone for their salvation, as appears, Isa 55.1. Ezek. 33.11. Mark. 16.16. Ioh. 3.14, 15, 16.36. and 6.37.40. Act. 10.43. 1 Ioh. 2.1. Neither is there any limitation or exception of this or that sin; for bee they never so grievous and manifold, yet if wee perform the condition of faith and repentance, they cannot debar us from receiving the benefit of God's mercy, and Christ's merits, as appears, Isa. 1.18. Titus 2.14. 1 Ioh. 1.7.9.

And therefore unless thou conceivest of God, that hee is unjust in his dealing, untrue in his Word, a covenant-breaker; yea, a perjured person, (which were most horrible blasphemy once to imagine,) thou must un∣doubtedly assure thy self, that hee will pardon and forgive thee all thy sins, bee they in number never so many and innumerable; or in nature and quality never so hainous and damnable: if then turnest unto him by un∣fained repentance, and laiest hold upon Christ by a true and lively faith. For consider, doth the Lord say hee will extend his mercie unto all that come unto him? doth hee invite every one? doth hee say I would have all men saved, and none to perish? and dost thou say, nay, but hee will not extend his mercy unto mee, hee will have mee to perish, because I am a grievous sin∣ner? What is this but in effect, and at a distance to contradict the Lord, and give the lye to truth it self.

Indeed God says not, Beleeve thou Iohn, or Thomas, and thou shalt bee saved, but hee says, Whosoever beleeveth, and is baptized, shall bee saved, which is as good. And yet thou exceptest thy self, hee excludes none; and dost thou exclude one, and that one thy self? Hee would have all men saved, and thou comest in with thy exceptive, All but mee; Why thee? a precious singularity, but beware of it: For whereas others that beleeve not the threatnings, flatter away their souls in a presumptuous confidence; thou by not beleeving the promises, wilt cast away thine, in a sullen prodigious desperateness, if thou take not heed. For infidelity on both sides is the cause of all, of presumption in them, of despair in thee, of impiety in every one.

But bee better advised, beleeve the Lord who never brake his Word with any soul. Thou wilt give credit to an honest man's bare word, and hast thou no affiance in the mercifull promises of God, past to thee by Word, Oath, Seals, Scriptures, Sacraments, the death of his own Son, and (I presume) the Spirits testimony, if not now, yet at other times: take heed what thou dost, for certainly nothing offends God more, then the not taking of his Word.

Section 7.

Objection. I know well that Christ is the end of the Law for righteousness, unto every one that beleeveth, Rom. 10.4. But I want faith.

Answer. This is the objection I expected: (for the true Christian is as fearfull to entertain a good opinion of himself, as the false is unwilling to bee driven from it). But is it so? or doth Satan onely tell thee so? I know it is not so, I know that thou beleevest with some mixture of unbelief, and that this is but a slander of Satans; for as Satan slandereth us to God, Iob 1.9. and God to us, Gen. 3.4.5. so hee slandereth us to our selvs, Iob 16.9. But least thou shouldest think I slander Satan; know, that you be∣leeve, even whiles you complain of unbelief: for as there could bee no shadow, if there were no light, so there cannot bee this fear, where there is no faith. They that know not Christ, think it no such great matter to loose him. But if God once say, this is my Son, Satan will say, if thou hee the Son of God, Matth. 3.17. and 4.3. That Divine testimony did not allay his malice, but exasperate it. Neither can the happy building of, Lord I beleeve, stand without that columne to under-prop it, Help thou mine un∣belief. And he that doubt•• not of his estate, his estate is much to be doubt∣ed of; doubting and resolution are not meet touch-stones of our success: a presumptuous confidence commonly goes bleeding home, when an humble fear returns in triumph. As it fared between the Philistims and Israel, 1 Sam. 17.10.11. The Philistims and Goliah were exceeding confident of the victory, but Saul, and all Israel much discouraged, and greatly a∣fraid: yet Israel got the victory, and the Philistims with their great Goliah were overcome, ver. 51.52. They that are proudly secure of their going to heaven, do not so frequently come thither, as they that are afraid of their going to hell.

As it is in this world for temporall things, so for the World to come i•• spirituall things; Cantant pauperes, lugent divites; poor men sing, and rich men cry. Who is so melancholly, as the rich worldling? and who sings so merry a note, as hee that cannot change a groat? so they that have store of grace, mourn for want of it; and they that indeed want it, chant their abundance. But the hopes of the wicked fail them when they are at high∣est, whereas Gods Children find those comforts in extremity, which they durst not expect.

As there is nothing more usuall, than for a secure conscience to excuse when it is guilty: so nothing more co••mon than for an afflicted conscience to accuse, when it is innocent; and to lay an heavie burthen upon it self, where the Lord giveth a plain discharge: but a bleeding wound is better than that which bleeds not. Some men go crying to heaven, some go laugh∣ing and sleeping to hell. Some consciences aswell as men, lie speechless before departure: they spend their days in a dream, and go from earth to hell, as Ionas from Israel towards Tarshish, fast a sleep. And the reason is, they dream their case is passing good, like a man which dreams in his sleep that hee is rich and honorable, and it joyes him very much, but awaking, all

is vanish'd like smoak. Yea, they hope undoubtedly to go to heaven, as all that came out of Egypt hoped to go into Canaan, and inherit the bles∣sed promises: when onely Caleb and Ioshua did enter, who provoked not the Lord. And the reason of this reason is, whereas indeed they are Wolvs, the Devill and their own credulity perswades them that they are Lambs.

The Philosopher tells us, that those Creatures which have the greatest hearts, as the S••t••g, the Doe, the Hare, the ••oney, and the Mouse, are the most fearfull: and therefore it may bee; God refusing Lyons, and Eagles, the King of Beasts, and Queen of Birds; appointed the gentle Lamb, the fearfull Dove for his sacrifices. A broken and contrite heart O God thou wilt not despise, Psal. 51 17. And sure I am Christ calls to him, onely w••ary, and heavy-laden sinners, Matth. 11.28. not such as feel no want of him, Mark. 2.17. and will fill onely such with comfort, as hunger and thirst after righ∣teousness; not such as are in their conceit righteous enough without him, Luk. 1.53. Matth. 15.24. And yet it is strange, (yea, a wonder) to see how many truly humbled sinners, who have so render conscience•• that they dare not yield to the least evill, for the worlds goods, and refuse no means of being made better; turn every probation into reprobation, every dejection into rejection, and if they bee cast down, they cry out•• they are cast away: who may fitly bee compared to Artemon in Plutarch, who when ever hee went abroad, had his ••ervants to carry a Canopy over his head, least the heavens should fall and crush him: or to a certain foolish me∣lancholly Bird, which (as some tell) stands always but upon one leg, least her own weight should sink her into the Center of the Earth; holding the other over her head, least the Heavens should fall.

Yet bee not offended, I cannot think the worse of thee; for good is that fear which hinders us from evill acts, and makes us the more circum∣spect. And God hath his end in it, who would have the sins to dye, but the sinner to live.

Yea, in some respect thou art the better to bee thought of, or at least the less to bee feared, for this thy fear: for no man so truly loves, as hee that fears to offend; as Salvianus glosses upon those words, Blessed is the man that feareth alway: And which is worth the observing, this fear is a commendation often remembred in holy Scriptur•••• as a speciall and infa∣lible mark of God's Children: as for example, Iob (saith the holy Ghost) was a just man, and one that feared God, Job. 1.1. Simeon a just man, and one that feared God, Luk, 2.25. Cornelius a devout man, and one that fear∣ed God, Acts 10.2. And so of Father Abraham, a man that feared God, Gen. 22.12. Ioseph a man who feared God, Gen. 42.18. The Mid-wives in Egypt feared God, Exod. 1.17. So that evermore, the fearing of God (as being the beginning of wisdom) is mentioned as the chief note, which is as much as to say, if the fearing of God once go before, working of righteousness will instantly follow after, according to that of the wise man: Hee that feareth the Lord, will do good.

And this for thy comfort, when Mary Magdalen sorrowed, and wept for

her sins, Luke 7, 50. Christ tells her, Thy faith hath made the whole: inti∣mating, that this weeping, this repenting faith, is faith indeed: And the like to the Woman with the bloody issue, who presuming but to touch the hem of his garment, fell down before him with fear and trembling, Mark 5.27. to 35. And that humble Canaanite, Matth. 15.22. to 29. And that im∣portunate blind man, Luke 18.38. to 43. As if this humble, this praying faith, were onely the saving faith. Neither can thy estate bee bad, for as Saint Ambrose told Monica weeping for her seduced Son, Fieri non pa∣test, ut filius istarum lachrymarum pereat: It cannot bee, that the son of those tears should ever perish

Wherefore lift up thy self thou timorous fainting heart, and do not suspect every spot for a plague token; do not dye of a meer conceit: for as the end of all motion is rest, so the end of all thy troubles shall bee peace: even where the days are perpetuall Sabbaths, and the diet undi∣sturbed feasts.

But as an empty vessell bung'd up close, though you throw it into the mid'st of the Sea, will receive no water, so all pleas are in vain to them that are deas'ned with their own fears: for as Mary would not bee comforted with the sight and speech of Angels, no not with the fight and speech of Iesus himself, till hee made her know that hee was Ie∣sus; so untill the holy Spirit sprinkleth the conscience with the blood of Christ, and sheddeth his love into the heart, nothing will do. No crea∣ture can take off wrath from the conscience, but hee that set it on. Where∣fore, the God of peace give you the peace of God which passeth all understan∣ding. Yea, O Lord, speak thou Musick to the wounded conscience, Thunder, to the feared; that thy justice may reclaim the one, thy mercy relieve the other, and thy favour, comfort us all, with peace and salvation in Ie∣sus Christ.

Section 8.

But secondly, if this will not satisfie, call to thy remembrance the time past, and how it hath been with thee formerly, as David did in thy very case, Psalm 77.2. to 12. And likewise Iob, Chapter 13. for as still waters represent any object in their bottome clearly, so those that are troubled, or agitated, do it but dimly, and imperfectly. But if ever thou hadst true faith begotten in thy heart, Ioh. 1.13. by the ministry of the Word, Romans 10.17. Iam. 1.18.21. and the Spirits powerfull work∣ing with it, Ioh. 3.3, 5, 8. whereby thine heart was drawn to take Christ, and apply him a Saviour to thine own soul; so that thou wer•• forced to go out of my self, and rely wholly and onely on his merits: and that it further manifested it self by working a hatred of sin, and an apparent change in thy whole life, by dying unto sin, and living unto righteous∣ness; and that thou hast not since, returned to thine old sins, like the Dog to his vomit: if it hath somtime brought forth in thee, the sweet fruit of heavenly and spirituall joy; if it hath purified thine heart in some measure from noysome lusts and affections; as secret pride, self-love, hypo∣••risie, carnall confidence, wrath, malice, and the like: so that the spirit

within thee sighteth against the flesh. If thou canst now say, I love the godly, because they are godly, 1 Ioh. 3.14. and hast an hungring after Christ, and after a greater measure of heavenly and spirituall graces, and more live∣ly tokens of his love and favour communicated unto thee: My soul for thine, thou hast given false evidence against thy self; for as in a gloomy day there is so much light whereby wee may know it to bee day, and not night; so there is something in a Christian under a cloud, whereby hee may bee discerned to bee a true beleever, and not, an hypocrite. But, to make it manifest to thy self, that thou art so.

Know, first, that where there is any one grace in truth, there is every one in their measure. If thou art sure thou hast love, I am sure thou hast faith: for they are as inseparable, as fire and heat, life and motion, the root and the sap, the Sun and its light: and so of other graces. Or, dost thou feel that Christ is thy greatest joy, sin ••hy greatest sorrow; that when thou canst not feel the presence of the spirit in thy heart, thou goest mo••rning, notwithstanding all other comforts? Assuredly as that holy Martyr said, if thou wert not a wedding Child, thou couldest never so heartily mourn for the absence of the Bridegroom. Thus I might go on, but a few Grapes will shew that the Plant is a Vine, and not a Thorn. Take but notice of this, and severall graces will one streng∣then another, as stones in an Arch. As for example, Master Peacock, Fellow of a House, being afflicted in conscience, (as thou art) and at the point of despair; when some Ministers ask'd whether they should pray for him, answered, By no means do no so dishonour God, as to pray for such a Reprobate as I am: but his young Pupill standing by, said▪ (with tears in his eyes) Certainly a Reprobate could never bee so tender of Gods dishonour; which hee well considering, was thereby comforted and restored: when neither hee with his learning, nor any other Ministers with their sage advice, could do any good.

Again secondly, if ever thou hadst true faith wrought in thy heart, bee not discouraged; for as the former graces shew, that thou hast with Mary made choice of that better part, which shall never bee taken from thee: So this grace of faith is Christ's wedding Ring, and to whom∣soever hee gives it, hee gives himselfe with it; wee may lose the sence, but never the essence of it: It may bee eclipsed, not extinguished: Fides concussa, non excussa: The gifts and calling of God are without repentance: as it is, Rom. 11.29. Friends are unconstant, riches, honours, pleasures, are unconstant; the world is unconstant, and life it self is unconstant; but I the Lord change not, Malachi 3.6.

In a swound the soul doth not excercise her functions; a man nei∣ther hears, nor sees, nor feels, yet shee is still in the body. The Fran∣tick man in his mad fits, doth not exercise reason; yet hee hath it: he loseth the use for a time, not the habit. Yea, a sober man hath not alway•• ••he use of his sences, reason, and understanding, as in his s••eep: shal we there∣fore conclude that this man is senceless, unreasonable, and without under∣standing?

it were most absurd: for if we have 〈◊〉〈◊〉 but a while, our argu∣ment will appear manifestly ••als••.

Trees (and so wee are fitly called) bee not de••d in Winter, (which re∣sembles the tune of adversity) because the sap is shut up in the root; and confined thither by the cold frosts, that they cannot shew themselv•• in the production of leavs and fruits: for by experience wee know, that for the present they live, and secretly suck nourishment out of the earth; which maketh them spring and revive again, when Summer coms: Yea, eve•• whiles they are grievously shaken with the winds, and nipped with cold frosts, they are not hurt thereby; but contrarily they take deeper root, have their worms and cankers kill'd by it; and so are prepared, & made fit to bring forth more fruit, when the comfortable Spring approaches, and the sweet showres, and warm Sun-beams fall and descended upon them. Elementary bodies, lighten and darken, cool and warm, die and revive, as the Sun pre∣sents, or absents it self from them, And is not Christ to our souls the onely Sun of reghteousness, and fountain of all comfort? so that if hee withdraw himself but a little, wee become like plants in the Winter, quite withered•• yea, in appearance stark dead: or like Trees void both of leavs and fruit: though even then there remains faith in the heart, as sap in the root, or as fire raked up in the ashes.

Which faith, though it bee not the like strong, yet it is the like precious faith to that of Abrahams: whereby to lay hold, and put on the perfect righteousness of Christ. The Woman that was diseased with an issue, did but touch, and with a trembling hand, and but the hem of his garment, and yet went away both healed, and comforted.

Well might I doubt of my salvation, says Bradford, feeling the weak∣ness of my faith, love, hope, &c. if these were the causes of my salvation: but there is no other cause of it; or, of his mercy, but his mercy. Where∣fore hast thou but a touch of sorrow for sin, a spark of hope, a grain of faith in thy heart? thou art safe enough. The Anchor lyeth deep, and is not seen, yet is the stay of all.

The Bladder blown, may float upon the ••••ood, But cannot sink, nor stick in filthy mud.

But thou dreamest of a saith without doubting, which some doting by boast they have: but as no righteousness can bee perfect without sin, so no as∣surance can bee perfect without doubting: Take the evenest ballances, and the most equall weights; yet at the first putting in, there will bee some in-equality; though presently after they settle themselvs in a 〈…〉〈…〉 is a cloud that often hinders the Sun from our eyes, yet it is still a Sun; the vision or feeling of this comfort may bee somtime suspended, the Union with Christ is never dissolved.

An usuall thing with beleevers to have their ebbing and flowing, wa••ing and waning, Summer and Winter; to bee somtimes so comfortable and cou∣ragious, that wee can say with David, Though I were in the valley of death, yet would I fear none ill, Psal. ••3.4. otherwhiles again so de••ded and ••••jected

in our spirits, that wee are like him when hee said, One day I shall die by the hand of Saul, 1 Sam. 27.1. Somtimes so strong in faith, that wee can overcome the greatest assaults; and with Peter, can walk upon the sw••l∣ling waves: by and by so faint, and brought to so low an ebbe, that wee fall down even in far less dangers, as Peter began to sink at the rising of the winde, Matth. 14.29.30. And indeed, if the wings of our faith bee clipp'd, either by our own sins, or Satans temptations, how should not our spirits lye groveling on the ground?

Sect. 9.

But thirdly and lastly, (for I h••••••••n) suppose thou art at the last-cast, even at the very brink of despair; and that thy conscience speaks nothing but bitter things, of Gods wrath, hell and damnation; and that thou hast no feeling of faith, or grace; yet know that it is Gods use (and I wish wee could all take notice of it) to worke in, and by contraries: For instance, in creating of the world, hee brought light out of darkness, and made all things not of somthing, but of nothing; clean contrary to the course of Nature.

In his preserving of it, hee hath given us the Rain-bow, which is a signe of rain, as a certain pledge that the world shall never the second time bee drowned. Hee caused Elias his sacrifice to burn in the mid'st of water•• and fe••cheth hard stones out of the mid'st of thin va••ours. When he meant to blesse•• Iacob, hee wrestled with him as an Adversa••y•• even till he lamed him: When he meant to preferr Ioseph to the Throne, hee ••••rew him down into the Dungeon; and to a golden chaine about his neck, he la••ed him with Iron ones about his legges, Thus Christ opened the eyes of the blind, by annointing them with clay and spittle; more likely to put them out: And would not cure Lazarus till after hee was dead, buried, and stunk again; no question, to teach us, that wee must bee cast down by the Law, before wee can bee raised up by the Gospell: that wee must dye un∣to sin, before wee can live unto righteousness: and become fools, before wee can ••ee truly wise.

In the work of Redemption, hee gives life, not by life, but by death, and that a most c••••sed death; making that the best instrument of life, which was the worst kind of death: Optimum seci•• instrumentum vitae, quod era•• pessimum moriis genus.

In our effectuall vo••ation, hee calls us by the Gospell, unto the Iews, •• stumbling-block, and unto the world meer foolishness: And when it is his pleasure that any should depend upon his goodness, and providence, hee makes them feel his anger, and to bee nothing in themselvs; that they may rely altogether upon him.

Thus God works joy out of fear, light out of darkness; and brings us to the Kingdom of heaven, by the Gates of hell: according to that 1 Sam. 2. 〈◊〉〈◊〉 ••.7. And wherein does thy case differ? Hee sends his Serfeant to 〈◊〉〈◊〉 thee for thy debt; commands thee and all thou hast to bee sold. But why? onely to shew thee thy misery without Christ, that so thou 〈◊〉〈◊〉 seck so him for mercy: for although hee hide, •••• is futherly affections▪

as Ioseph once did his brotherly, his meaning is in conclusion to forgive thee every ••arthing, Matth. ••8.26, 27.

And dost thou make thy flight sufferings an argument of his displeasure? for shame mutter not at the matter, but bee silent: It is not said, God will not suffer us to bee tempted at all, but that wee shall not bee tempted above that wee are able to bear, 1 Cor. 10.13. And assure thy self, what ever thy sufferings bee, thy faith shall not fail to get the victory; as oil over-swims the greatest quantity of water you can powr upon it. True, let none presume; (no not the most righteous) for hee shall scarcely bee saved, 1 Pet. 4.18. yet let him not despair, for hee shall be saved, Rom. 8.35.

Onely accept with all thankfulness the mercy offered, and apply the pro∣mises to thine own soul: for the benefit of a good thing, is in the use; wisdom is good, but not to us, if it bee not exercised; cloth is good, but not to us, except it be worn, the light is comfortable, but not to him that will live in darkness: a preservative in our pocket, never taken, cannot yield us health, nor baggs of money being ever sealed up, do us any plea∣sure; no more will the promises, (no nor Christ himself, that onely sum∣mum bonum) except they are applied: Yea, better there were no promi∣ses, than not applied. The Physician is more offended at the contempt of his Physick in the Patient, than with the loathsomness of the disease. And this I can assure thee if the blood of Christ bee applied to thy soul, it will soon sta••ch the blood of thy conscience; and keep thee from bleeding to death, 1 Ioh. 1.7.

But secondly, instead of mourning continually as the tempter ••ids thee; rather rejoice continually as the Apostle bids thee, 1 Thes. 5.16. Neither think it an indifferent thing, to rejoice, or not to rejoice; but know that we are commanded to rejoice, to shew that wee break a commandement if wee rejoice not: Yea, wee cannot beleeve if wee rejoice not; for ••aith, in the commandements breeds obedience; in the threatnings, fear; in the promi∣ses, comfort. True, thou thinkest thou dost well to mourn continually; yea, it is the common disease of the innocentest souls: but thou dost very ill in it: for, when you forget to rejoice in the Lord, then you begin to muse, and after to fear, and after to distrust, and at last to despair: and then every thought seems to be a sin against the holy Ghost. Yea, how many sins doth the afflicted conscience record against it selfe; repo••ting for breaking this commandement, and that commandement; and never repenteth for br••••••∣ing this commandement, rejoice evermore.

But what's the reason? Ignorance•• thou thinkest thy self poor and mi∣serable, and onely therefore thinkest so, because thou knowest not thy riches and happiness in Ob••••st: for else thou wouldest say with the Prophet Habbakuck, in the want of all other things, I will rejoice in the Lord, I will joy in the God of my salvation, Habbak. 3.17, 18. Thou wouldest 〈◊〉〈◊〉 that thy name is written in the book of life, as our Saviour injoines, Luk. 10.20. though thou h••dst nothing else to rejoice in.

But it is nothing to be blessed, untill we understand our selvs to be so; wherefore

Thirdly, wait Gods leisure with patience, and hold fast to him in all pressures: Time (saith Seneca) is the best Physick for most diseases, for the body, and so likewise for the soul: if it bee an afflicted conscience, wait∣ing Gods leisure for the assurance of his love, is the best remedy: and so in all other cases.

Section. 10.

Ob. Bu•• when will there bee an end of this long disease? this tedious affliction? this heavie yoake of bondage? &c.

Answ. It is a signe of cold love, scarce to have begun to suffer for Christ and presently to gape for an end. It was a far better speech of one, Lord, give mee what thou w••lt, as much as thou wilt, when thou wilt. Thou ar•• Gods Patient, prescribe not thy Physi••ian. It is the Gold-Smiths skill to know how long his gold must bee in the Crusible, neither takes hee it out of that hot bath, till it bee sufficiently purified.

What if the Lord for a time forbear coming, as Samuel did to Saul; that hee may try what is in thee? and what thou wilt do, or suffer for him, that hath done and suffered so much for thee? as why did God set Noah about building the Ark an hundred and twenty years, when a small time might have finished it? It was for the triall of his patience. Thus hee led the Israelites in the desarts of Arabia forty years; whereas a man may tra∣vell from Ramesis in Egypt, to any part of Canaan in forty days: this God did to prove them, that hee might know what was in their hearts, Deu. 8.2. Hee promised Abraham a son in whom hee should bee blessed; this hee performed not, in t••irty years after. Hee gave David the Kingdom, and anointed him by Samuel, yet was hee not possessed of it in many years: 〈◊〉〈◊〉 so much that hee said, Mine eyes fail for thy Word, Psal. 119.123. Io∣seph hath a promise that the Sun and Moon should do him reverence, but first hee must bee bound in the Dungeon. This God doth to try us, for in these exigents we shew o••r selvs, and our dispositions.

What saith God to his people in their misery? Psal. 75. When I see convenient time, I will execute judgment, ver. 2. hee doth not say, when you think the time convenient. Let us tarry a little the Lords leisure, dili∣verance will come, peace will come, joy will com; in mean while to 〈◊〉〈◊〉 ••••••ient in misery, makes misery no misery.

Again secondly, hee may delay his coming for other ends of greater con∣sequence, Martha and Mary send to Christ, as desiring him to come and re∣s••••re Lazarus their sick brother to health, Ioh. 11.3. expecting him with∣out delay, now hee loved both Martha and her Sister, and Lazarus▪ 〈◊〉〈◊〉▪ 5. yet hee neglects coming for many days, lets him die, bee put in the grave untill hee stank; but what of all this? he that would not rest••re 〈◊〉〈◊〉 Lazarus to health, restored dead Lazarus to life; which was a grea••e•••• ••••••cy than they either did, or durst ask. Neither did this onely increase 〈◊〉〈◊〉 joy, and thankfulness, give them occasion ever after to believe, and 〈◊〉〈◊〉 above and against all hope: but it made many of the Iews believe in him, which before did no••, ver. 45.

Thirdly and lastly, hee delaies thee the longer, that when hee coms, he 〈10 letters〉〈10 letters〉

may bring with him the greater recompence of reward: for hee will com∣fort us according to the days wee have been afflicted, and according to the years that we have seen evill, Psal. 90.15.

Neither will hee stay over-long, for behold, saith he, I come quickly, and my reward is with me; to give every man according as his works shall bee, Rev. 22.12. and suffering is accounted none of the meanest works. So that the harder the conflict, the more glorious the conquest. Wherefore hold out yet a little, and help shall not bee wanting to the combatants; nor a crown to the conquerours. Yea, fight to the last minute, for the eye of thy Saviour is upon the; if thou faint, to cheer thee; if thou stand to it, to second thee; if thou conquer, to crown thee; whereas no combate, no conquest; no conquest, no triumph.

Object. But my sufferings are so great, that if they continue, I shall never bee able ••o hold out.

Answ. True, if thou trustest to thine own strength; for perseverance is the gift of God; yea, it is hee that worketh in us both to will and to do at his good pleasure, Phil. 2.13. For first, mans will is a fugitive O∣nesimus, and God must call home that runagate, subdue that rebell, before wee can chuse that which is good. Neither when wee have begun, can we continue: perficit qui efficat, Hee that begun a good work in us, will perform it, Phil. 1.6. Jesus is the founder and finisher of our faith, Heb. 12.2 Neither can wee of our selvs suffer for him: Datur pati, it is given to us to suffer for his sake, Phil. 1.29. Without mee yee can do nothing, Ioh. 15.5. not parum, but nihil; But in him, and through him, all things. I can do all things through him that strengthens mee, Phil. 4.13. In our selvs wee are weak Captives, in him wee are more than Conquerours, Rom. 8.37. Whence it is, many sick men undergo patiently such pressure•••• as when they were in health, they would not have beleeved they could have born.

The truth of grace (bee the measure never so small) ••s always blest with perseverance: because that little is ••ed with an everlasting spring. Yea, if grace but conquer us first, wee by 〈◊〉〈◊〉 shall conquer all things else, whether it bee corruptions within us, or temtations without us: for as the fire which came down from heaven in Elias time, licked up•• all the wa∣ter, to shew that it came from God; so will this fire spend all our corrup∣tions: No affliction without, or corruption within, shall quench it. Wherefore do but thy endeavour to hold out, I mean with patience 〈◊〉〈◊〉 that Spirit which came in the likeness of a Dove, will not com but 〈◊〉〈◊〉 Dove,) and pray for divine assistance, this sadness shall end in gladne••••▪ this sorrow, in singing.

But above all; pray unto God, for Praier is the key of heaven, as 〈◊〉〈◊〉 Austin tearms it; and the hand of a Christian, which is able to reach from Earth to Heaven, and to take forth every manner of good gift out of 〈◊〉〈◊〉 Lords Treasury. Did not Elias by turning this K••y one way, lock up the whole Heaven from raining for three years and six months; and another while by turning the same Key of prayer, as much another way, in the turn∣ing

of a hand, unlock all the doors and windows of heaven, and set them wide open, that it rained, and the earth brought forth her fruit.

Yea, as all Samsons strength lay in his hair, so all our strength lyeth in Praier: Praiers and tears are the Churches Armour, Praiers and patience her wea∣pons; and therefore when Peter was imprisoned by cruel Herod, the con∣gregation joined their forces to pray for him; and so brake his chains, blew open the Iron Gates, and fetch'd him out, Act. 12.4. to 18. Arma Christianorum in adversis, alia esse non debent quam patientia, & precat•••• saith Salmeron.

Yea, praier is so powerfull, that it commandeth all things in Heaven and Earth: It commandeth all the four Elements, Air, Iam. 5.17.18. Fire, Ecclesiasticus 48.3. Dan. 3.27. Water, Exod. 14.21. and 15.25. Earth, Num. 16.31.32.33. Nay, the Praier of one devou•• man, is able to co••quer an host of enemies in battell, Exod. 17.11. What shall I say? it hath made the Sun stand still in the Firmament one while, go back ano∣ther; fetch fire and hail-stones from heaven, thrown down the walls of Iericho, subdued Kingdoms, stopt the mouths of Lyons quencht the vio∣lence of fire, &c. Yea, Praier is so potent, that it raiseth the dead, 1 King. 17.21. overcometh Angels, Gen. 19.22. casteth our Devills, Matth. 17.21. and that which is yet more wonderfull, overcometh him that cannot be overcome; and mastereth even God himself: for doth not the Lord say to Moses, let mee alone? And Moses would not let him alone, till he had obtained his petition, Exod. 32.10.14. And again to Iacob, wrestling with him, let mee go: and Iacob would not let him go, untill he had pre∣vailed, Gen. 32.16.

Wherefore, Pray upon all occasions and that without doubting: say not to God, as the Leper said to Christ, If thou wilt, thou canst make me clean: for hee both can, and will, as that very text, Matth. 8.2, 3. proves. Yea, I would to God wee were but so willing, as hee is, for hee desires to bee desired: Neither hath hee his own will, except wee have ours. Christ doth ask no more of us, but onely that wee would vouchsafe to ask him. True, the fainting heart that hath waited some time, may with the Psal∣mist mutter out some such speech, as this, Hath God forgotten to bee graci∣ous? Psal. 77.9. But if hee forgets any of his, he hath lost his old wont▪ for who can nominate one that ever came to Christ with any lawfull suit, that received a repulse? Who ever asked any thing of him which was pro∣fitable for him to receive, and did not obtain his suit? Did not the sick ever receive their health? The lame, their limbes? the blind their fight? Did ever any sinner implore the forgiveness of his sins, which did not receiv full remission and pardon? Yea, did not this our gracious King and Re∣deemer, prevent his poor miserable subjects with his grace, in giving, be∣fore ••hey had the grace to ask; or more then they desired? The sick of the Pal•••••• asking but cure of his disease, received not onely that, but the remission of his sins also▪ Matth. ••. Zacheus desired but to see his face, he became his guest; and gave him salvation to boot, Luk. 1••. The Woman of Samaria requested but elementary and common water, hee offered unto

her the water of life, Ioh. 4. The people followed him to bee fed by miracle with corporall food, hee offered unto them the bread of life, Ioh. 7. The poor blind man desired but his bodily sight, Christ illumi∣nated the eye of his soul, Ioh. 9.

Neither hath honours changed manners with him, as is usuall amongst men; for hee is a God immutable in goodness, and without change, or shadow of turning, Iam. 1 17. so that if thou speak, hee will hear; and answer thy suit in supporting thee: so that thou shalt bee sure to perse∣vere, and hold out unto the end.

Section 11.

Object. But I have no evidence of divine assistance, nor can I pray for it to purpose.

Answ. Wee have the presence of Gods Spirit, and grace many times, and feel it not; yea, when we complain for want of i••, (as Pilate asked Christ what was tru••h, when the truth stood before him). The stomach findes the best digestion, even in sleep, when wee least perceive it; and whiles wee are most awake, this power worketh in us, either to further strength, or disease, without our knowledge of what is done within; and on the o∣ther side, that man is most dangerously sick, in whom nature decays without his feeling, without his complaint. To know our selvs happy is good; but woe were to us Christians, if wee could not bee happy, and know it not. As touching Praier, every one is not so happy as S••even was, to bee most fervent when they are most in pain; yea, many in time of sickness (by reason of the extremity of pain) can hardly pray at all: whence Saint Iames wisheth us in affliction, to pray our selvs; but in case of sickness, to send for the Elders: that they may, as those in the Gospell, offer up the sick person to God in their praiers, beeing unable to present their own cas••, Iam. 5.13.14.15. Yea, it were miserable for the best Christian, if all his former Praiers and Meditations did not serve to aid him in his last straights, and meet together in the Center of his extremity; yielding, though not sensible relief, yet secret benefit to the soul: whereas the worldly man in this case, having not layed up for this hour, hath no comfort from God, or from others, or from himself.

Besides, thou art happy in this, there is not the poorest and meanest of Gods Children, but as hee hath the benefit of Christs intercession in heaven, Rom. 8.34. Ioh. 16.26. so hath hee also the benefit of the Praiers of all the Saints on Earth: wee have the graces and gifts, each of other in common.

Yet, because thine own Praier is most proper; and seeing it is the mindes Embassadour t•• God, and never faileth of success, if it bee fervent▪ (as if our prayers want success, they want heart, their blessing is according to their vigor) pray that thou mayest pray better: If thy Leg ••••e be••••••∣m••d, go upon it a little, and it will come to it self again. To which if thou join fasting, thou shalt do well; for prayers are made ••at with fasting, as Tertullian speaks: Yea, pray oft, though thy prayers bee the shorter; weak 〈…〉〈…〉 which cannot digest large 〈◊〉〈◊〉, feed 〈◊〉〈◊〉, and l••••tle. O! (saith

holy Bernard most sweetly), How oft hast thou (meaning praier) found mee lamenting, and despairing; and lest mee rejoycing, and triumphing!

And what though thou canst not powr out thy soul in a flood of words: The Woman diseased with an issue of blood, said but within her self, shee did not speak to bee heard of others, and yet Christ heard her, and answer∣ed her request, Matth: 9.21.22.

The Lord esteemeth the will for the deed, and the affection for the action; Man sees the countenance, God the heart; man the deeds, but God the meaning. Hast thou but thoughts and desires, and canst thou onely ex∣press them with sighs and groans? these speechless words, or rather no words, but a few poor thoughts, conceived aright, pass all the flowing eloquence of Demosthenes and Tully, yea, Tertullus, and all the Orators that ever were in the world; for this matter is not expressed with words, but with groanings; and these groanings are from the blessed Spirit. A Father delights more in the stammering of his little Child, than in the eloquence of the best Orator.

Neither is hearty prayer in our own power, but it is the gift of God, which at somtimes in plentifull measure hee bestoweth upon his children, and at other times again hee pulleth back his liberall hand: that by the want thereof, wee may leern to ascribe the glory and praise of this grace to the giver, who worketh in us the will and the deed: which praise other∣wise, in pride of heart, wee would arrogate unto our selvs, as beeing in our own power. Also that wee may more highly esteem it, and with more joy and diligence use it, when we have it bestowed on us.

If it bee asked why God reckons so highly of a few sighs, and groans? and why the prayers of the faithfull are so powerfull? it is, because they bee not ours, but the intercession of Gods own Spirit in us, powred out in the name of Christ, his own Son, in whom hee is ever well 〈◊〉〈◊〉 for, as for us, wee know not what to pray as wee ought, but the Spirit it self maketh request for us, with sighs which cannot bee expressed, Rom. 8.26. It is the Spirit whereby wee cry Abba Father, ver. 15. Gal. 4.6.

Now if thou wouldest have the Spirits assistance, and bee heard of God, when thou makest supplication to him; do not (as too many do) fall in∣to prayer without preparation, and utter a number of words without devo∣tion or affection: for no marvell, if we ask and miss, when we thus ask amiss, I••••. 4.3.

Neither do as Children, which never look after their Arrow; but like Daniel, Dan. 9. take notice of thine inlargements in prayer, and of thy success after.

Nor onely pray, and no more, for to pray, and to do nothing else, is in effect to do nothing less. But let your Prayers be ushered in, by Meditation, and 〈◊〉〈◊〉 by zealous devotion, and then beleeving that you shall receive whatsoever you ask in Christs name▪ and according to his will, 1 John 5. •••• John ••6.23. God will bee 〈◊〉〈◊〉 to give you that you desire, 1 John 5.14.15. Mark 11.23.24. or that which is better for you▪ 〈…〉〈…〉

And suppose thou art not presently heard: yet continue asking stil, as Peter continued knocking till the door was opened: for af••er an ill harvest wee must sow, and after denials wee must woo God. Yea, if it bee possible with the Woman of Canaan, let delays, and seeming denialls encrease the strength of thy cries. And commonly they bee earnest suits which issue from a troubled soul, like strong streams in narrow straights, which bear down all that stands in their way. Nothing so strong as the Lyon of the Tribe of Iudah, for it overcame the roaring Lyon; yet the Praier of Faith, from the knees of humility, and a broken heart, will conquer even that Con∣querour, Matth. 15.28.

And thus you see that nothing can befall us without the sorciall appoint∣ment of our good God, who not only takes notice of our sufferings, but sweet∣neth them with his presence, takes our part, stints our enemies, and so ordereth the whole, that our grief is either short or tolerable; and that though hee is oftentimes harsh, in the beginning, and progress, and late in coming; yet hee coms on the sudden, and is always comfortable, in the conclusion. And lastly, that if hee defer his help, it is on purpose that our trialls may bee perfect, our deliverance welcome; our recompence glorious. And may not this comfort thee?

CHAP. 37. That stripes from the Almighty, are speciall tokens and pledges of his adoption and love.

3 WEe shall bear the Cross with more patience and comfort; if wee consider, that stripes from the Almighty are so far from arguing his displeasure, that contrarily there are no better tokens and pledges of the Adoption and love: As many (saith God) as I love, I re∣buke, and chasten, Rev. ••.19. My Son (saith the Author to the Hebrews, out of Solomons Proverbs) Despise not the chastening of the Lord, neither saint when thou art rebuked of him: for whom the Lord loveth, hee cha∣steneth; and hee scourgeth every son whom hee receiveth. If you endure chastening, God offereth himself unto you, as unto sons: for what son is it whom the Father chasten••th not? If therefore yee bee without correction, whereof all are partakers; then are yee bastards, and not sons, Heb. 11.5. to 13. Prov. 3.11.12. Hee is a Thistle, and not good Corn, that cometh not under the flail. Yea, what use of the grain it self, if it pass not the edg of the sickle, the stroak of the flail, the wind of the Fan, the weight of the milstone, the heat of the oven.

Many a mans fellicity driveth him from God; and where happiness do∣mineereth, virtue is commonly banished▪ And doth not experience shew, that fear and joy, sweet and sowr, sharp and flat, one with another, do better than either alone▪ for if you bee too ••a••sh, you make the 〈◊〉〈◊〉 a fool; if ••oo fond•• a wanton. The bridl•••• governs the horse, the 〈…〉〈…〉, hi••; the weight upon 〈…〉〈…〉 Iack ••o, the 〈…〉〈…〉 the 〈…〉〈…〉: The sayls give the speed, the 〈…〉〈…〉 to the 〈◊〉〈◊〉 of the 〈…〉〈…〉 upon God 〈…〉〈…〉 to

us our favours and crosses in an equall ballance; and so tempers out sor∣rows, that they may not oppress; and our joys, that they may not trans∣port us. Each one hath some matter of envie to others, and of grief to himself.

Thou dealest mercifully with us, lest wee should fall from thee, and despair; thou beatest us, lest wee should forget thee, and so perish, (saith Saint Austin) Hee that knows our frame, knows wee are best when wee are worst, and live holiest when wee are miserablest: wherefore by affliction hee sepa∣rates the sin, that hee hates, from the sinner, whom hee loves; and wee are by much the better for this scouring. It is the wont of Fathers to hold in their Children, when they suffer the children of bond-men to go at large, and do as they list; yea, when diverse children are playing the wantons, if wee see a man take one from the rest, and whip him soundly; we con∣clude that alone to be his Child. Yea, wise and discreet Fathers will force their Children earnestly to apply themselvs to their study, or labour; and will not let them bee idle, although it bee holy-day: yea, constrain them to sweat, and oftentimes to weep, when their Mothers would set them on their laps, and keep them at home all day in the shadow, for bur∣ning their white. Iacob is bound Apprentice, while prophane Esau rides a hunting: of Elkanah his two wives, Hanna was in more esteem with God, yet barren, and Peninnah less, yet shee was fruitfull 1 Sam. 1. They were all gross inconsequences; for Gedeon to argue Gods absence by affliction, his presence by deliverances, and the unlikely-hood of success, by his own disability, Iudg. 6.13.15. (It is no argument, that Christ is not in the Ship: because tempests, and storms arise.) The valiant man was her•• weak: weak in faith, weak in discourse; for rather should hee have inferred Gods presence upon their correction; for wheresoever God chastiseth, there hee is; yea, there hee is in mercy; nothing more proves us his, than his stripes; hee will not bestow whipping, where hee loves not: fond na∣ture indeed, thinks God should not suffer the wind to blow upon his dear ones, because her self makes this use of her own indulgence; but none (out of the place of torment) have suffered so much, as his dear Chil∣dren. If hee had said wee are Idolaters, therefore the Lord hath forsaken us, because wee have forsaken him; instead of, the Lord hath delivered us unto the Medianites, therefore hee hath forsaken us; the sequell had been as good, as now it's faulty; for sins, not afflictions, argue God absent: Yea, commonly, the measure of our sufferings is according to the measure of grace in us, and Gods love to us; Hee is a chosen vessell unto mee (saith God to Ananias touching Paul;) therefore hee must suffer great things for my sake, Act. 9.15.16. Iob, for a righteous and upright man, had no fel∣low; by the testimony of God himself, Iob 1.8. Yet the next news we hear of him, Iob is afflicted in his Sons, in his substance, in his body; from the crown of the head, to the soal of the foot. Saint Austin, when God called him, was far more assaulted by Satan, than Alippius; because God had endued him with greater learning and gifts, and intended him an instrument of bringing more glory to his Name. And lastly, as Christ was

annointed with the oil of gladness above his fellows, Psal. 45.7. so hee was annointed with the oil of sadness above his fellows: as was his back, so was his burthen,; as were his parts, so were his passions, and his stroaks, answerable to his strength.

Never any have had so bitter draughts upon earth, as those he loves best: and that of Saint Austin, is a sure rule, whom God smites not, hee loves not: If hee do not think thee worthy of his Rod, he will never think thee wor∣thy of his Crown. Yea, where he uses not the Rod, he means to use the Sword. Never was Ierusalems condition so desperate, as when God said unto her, My fury shall depart from thee, I will bee quiet, and no more an∣gry. Ezek, 16.42. Thus not to bee angry, was the greatest anger of all. Ne∣ver were the Iews more to bee pitied, than when their Prophet delivered these words from the Lord, Why should yee bee stricken any more? Isa. 1.5. Not to ••e afflicted, is to be forsaken: And as the sick man is in small hope of his life, when the Physitian giveth him over; so his soul is in a despe∣rate case, whom God forbeareth to chastise for his sins. As many there be, who never knew what any sorrow meant, unless it were such as Amnons, such as Ahabs, when they are crossed in their corruptions, curbed in their lewd courses, or restrained of their wicked wills. But let them take it for a fearfull signe of som sore judgement to come: Saint Ambrose, Bishop of Millain, as Paulinus relates, took into a Rich mans house as hee travelled, who, that he might bid him throughly welcom, entertained him both with great cheer, and curteous discourses: and amongst other matters, told of his continued happiness, and that hee never suffered any ill all his days, but had all things as hee would; and happiness so flowing in upon him, that hee knew not what calamity meant: which conference did so startle Saint Ambrose, that presently hee took his leave, telling his company that hee feared to stay in that place, which never felt any disaster; and was no sooner gon thence, but suddenly the house fell down, and proved a grave to all her inhabitants. Polycrates, King of the Samians, never felt any ill all his life, his hopes never fell short of his expectation, he could not wish for the thing which was not fulfilled; what hee willed, hee did: Yea, ha∣ving but once a King of excellent rarity that fell into the water, this loss was recovered; for the Fish was taken which had swallowed it, and was presented to Polycratus: but at length all this his happiness epilogized in a gallowes. None more happy than great Pompey all his life, yet at last hee was made to drink his own blood by the hands of the Executioner. Who but Andronicus, Emperour of the East for many years? but at length hee was set upon a scabbed Chamelt, with a Crown of Onions platted on his head, and in great mockery car••ied in triumph through the City. And dots not sacred Writ certifie, how Haman, whose command ere while almost reach∣ed to Heaven, was instantly adjudged by the King to the Gibbet; while Mordecai who was condemned to the ••alter, was all of a suddain made se∣cond in the Kingdom.

Nevertheless, as Haman rejoiced in his pre••••rment to the 〈◊〉〈◊〉, Ban∣••••••t, which was the 〈◊〉〈◊〉 way to his destruction: so, many 〈…〉〈…〉 onely

argument of Gods love, and that they are in favour with him, because they prosper in all their ways: which would make a wise man the more suspicious, for, (as Seneca that wise Roman saith) he that hath been long∣est happy, shall at length have his portion of misery; and who so seemeth to bee dismissed▪ is but deferred.

And commonly their change is not more dolefull, than sudden; for as it often hapneth, that in very fair weather a storm doth arise: and as I have read of certain Trees, which on Munday have been growing in the Forrest, and before Sunday following, under sail on the Sea: so the same hour hath seen the knee bowing to the head; and again, the head stooping, and doing reverence to the knee, as every age gives instance: for else I might muster up a multitude of examples for proof of the point▪ Or in case it seems better, yet it is worse with them when their life and happiness▪ shall end together: as it fared with Belshazzar, who was sitting at a Feast 〈◊〉〈◊〉∣ly, while on a sudden, Death came like a Voyder to take him away. And Pope Adrian, who when hee was to dye; brake out into this expression: Oh my soul, whither art thou going? thou shalt never bee merry again.

Neither are men of this world, whose bellies God filleth with his hid treasure, upon occasion of their outward prosperity, onely apt to bee brought into a fools Paradise, of thinking themselvs to bee the speciall dar∣lings of God: but even the godly themselvs have oftentimes their eyes so dazled, with the outward glittering and flourishing estate of the wicked, that thereupon they are ready to say of them, The generation of Gods chil∣dren, as it fared with David, Psal. 73.15. But these are not sober thoughts, yea, they are rather the dreams of men, drunk with the love of the World: for although it bee as common a phrase, as it is foolish, when any great mat∣ter falls to a man, O he is made! yet experience proves, that it rather marr•• than makes him; for not seldom do men possess riches, as sick men do fevers, which indeed rather possess them. And certainly, if riches were such pearls, as most men esteem them, it is not likely the Lord would cast them to sub Swine, as mostly hee doth: If such happy things, hee would not throw them to such Dogs. As what saith Luther of the whole Turkish Empire? it is but a crum of bread, which the master of the house, throweth to his Dogs. And the truth is, what men think most pleasing, (viz. to have thei•• wills, and their lusts granted) is most plaguing, Psal. 81.12. So I gave them up unto their own hearts lusts, and they walked in their own coun∣sels; so that the greatest temtation, is to bee without temtation: and the greatest affliction, not to be afflicted, 2 Cor. 12.7.

Wherefore lift up your hands which hang down, because of some sore affliction, and your weak knees, Heb. 12.12. and know, that the worst of temporall afflictions, are an insufficient proof of divine displeasure: yea, that stripes from the Almighty, are tokens of his love, and seals of his Son-ship.

Yea, since hee that hath most grace, commonly complains of most discom∣fort, confess that the palate is but an ill Judge of the favours of God: as it is

in great love no doubt, however it bee taken, that the tender Father me∣dicines his Child for the Worms, gives him Aloes, or the like: the Child cries, and sputters, and kecke••, as if it were poisoned, yet still the Fathers love is never the less: say it be bitter, yet bitter poisons bring sweet health, and who will not rather take a vomit, then hazard life? In the Sweating sickness in England, their friends would stand by them and strike them over the faces with sprigs of Rosemary, to keep them awake: the poor souls faint, and full of pain, would cry out you kill mee, but yet they must do it, or else they kill'd them i••deed: for all that slept, dyed. Look wee (saith Saint Ambrose) wi••h the eyes of our body, upon Lazarus estate, and wee think it miserable; but, if with the eyes of the mind, it will bee otherwise; for how did the Angels do by him? but as Nurses are wont to do by their little children, all the day long they carry them about in their arms, and at ni••ht they lay them down in their beds to ••est.

But the supernaturall works of God, when wee look upon them with our own eyes, are subject to a dangerous misprision; the Sun-beams, to whom wee are beholding for our sight, if wee eye them directly, blind us. Miserable men! we are ready to suspect truths, to run away from our safe∣ty, to bee afraid of our comforts, to mis-know our best friends.

Wee usually think it a great signe of God displeasure, when hee ruines our estate, and brings us to nothing; when hee in his wisdome knows, that these riches would shipwrack the soul, were they not cast over-board: and his love onely forces him to it. A Mother seeing her little Son brustled at by Turcki-cocks catcheth him up, and strippeth him of his red coat, at which those Ei••des are offended; the child cries for his coat, but shee re∣garding his good, letteth him weep, but satisfieth him not. And the like of Enemies, wee think our selvs mightily wronged by them: But God finds it to fare with us, as it doth with the Oak, which gains by the maims and wounds given it, and thereupon spreadeth out thicker than before. Whence it is, God suffers them to live, and domineer, as some Countries suffer Ravens, enacting Laws to prohibit the killing of them; th••t they may devour the Carrions, which else would corrupt the air. And so in all o••her trials: for, bee the root of this tree never so bitter, yet the fruit is pleasant. Well may wee catch a maim as Iacob did, but such a blessing come withall, that wee would not (if wise) bee without it. Say it bee a sore and fiery citall, yet better this fire to purge us, than Hell fire to burn us. But all the skill is in making men see this; wherefore hee that opened the eyes of Paul, open ours.

But furthermore, as not to bee afflicted, argues an absolute defect of goodness; so if our troubles bee light and few, it is because wee are weak and tender▪ for therefore God imposeth no more upon us, because hee 〈◊〉〈◊〉 wee can bear no mo••e▪ The Physitian will not suffer a milke-so•• to see his vein opened, but makes him wink or look another way: The Master gi∣veth not to his sick servant strong meats, as hee doth to the rest, but more dainty ••ar••; not because hee is worthier than the rest, but because hee is 〈◊〉〈◊〉 and in greate•• need. The skilfull Armour••r tryeth not an or∣dinary

Peece with musket-shot. The wise Lapidary brings not his softer stones to the Stithy.

So that freedom from affliction is not a signe of potency, but of impo∣tency. Wherefore, when I am stronger, I will look for more; when I am a vessell fit for this strong and new wine, I shall bee filled with it; but not before, Mark 2.22.

Indeed, the calling of God never leavs a man unchanged, nor does hee imploy any in his service, whom hee does not enable to the work hee sets them about. Will any make choyce of a weak Champion? no more will God: hee will either find us fit, or make us fit to discharge the place hee puts us in; as when hee called Saul to bee a King, hee gave him a Kings heart, 1 Sam. 10.9 And when hee called the Apostles to that function, hee gave them gifts answerable; so when hee calls any to suffer for him, bee it Martyrdom; hee giveth them the courage of Martyrs, as the times of Queen Mary, witness. But yet for the most part hee ••rains us up by de∣grees; (as we eat diverse things by morsels, and easily digest them; which if we should eat whole, would choak us) and doth not make us fit to undergo great matters on a suddain. Wee must learn to fence in the School, before wee fight in the Field; and with wooden weapons men learn to fight at the sharp; wee must encounter with some beasts or other, (I mean unreaso∣nable men) before wee fight with that fearfull Goliah, death. And in∣deed, if wee do not learn to give entertainment to smaller crosses, the har∣bingers, messengers and servants of death; how shall wee bee able to en∣tertain the Lord and Master, when hee cometh? Wherefore, as Iehoram said to Iehu, when hee marched furiously; Comest thou peaceably? As if hee should say, if thou comest peaceably, march as furiously as thou wilt•• so let us say unto God, provided, thy afflictions and chastisements bee di∣rected to us as messengers of peace, and love; let them march towards us as furiously as thou pleasest, but in any case, let us not bee without correcti∣on: for as Mariners at Sea, find, that of all sto••ms, a Calme is the greatest; so wee; that, to bee exempt from misery, is the most miserable condition of all other.

Object. But thou fearest that G••d hath not pardoned thy sins, and this makes him so severe against thee.

Answ. Many time•• after the remission of the sin, his very chastisements are deadly; as is cleer by Davids example: and Lots, who had a sharp misery clap on the heels of a sweet mercy: for hee that was so beloved of God, that hee saved a whole City, could not save his own Spouse.

When God delivers us from destruction, hee doth not secure us from 〈◊〉〈◊〉 affliction. Grace was never given us for a Target against externall evills▪ Though wee bee not condemned with the world, yet wee may bee chastened in the world. Neither the truth nor strength of Iobs faith could secure him from the outward and bodily vexations of Satan, against the inward and spirituall, they could, and did prevail: so no repentance can assure us that wee shall not smart with outward affliction: that can prevent the eternall displeasure of God; but still it may bee necessary, and good, wee

should bee corrected: our care and suit must bee, that the evills which shall not bee averted, may bee sanctified.

CHAP. 38. That Christ and all the Saints are our Partners, and partakers with us in the Cross; yea, our sufferings are no∣thing in comparison of theirs.

4 WEe shall bear the Cross with more patience and comfort, if wee consider that Christ and all the Saints are our partners, and par∣takers therein; yea, thy sufferings are nothing in comparison of what others have suffered before thee. Look upon righteous Abel, thou shalt see his elder brother Cain had dominion and rule over him by Gods ap∣pointment, Gen. 4.7. Yea, in the next ver. thou shalt see him slain by his brother: After him look upon Noah, a most calamitous person as ever li∣ved, as the Chronologer computes him: as for Lot, hee had his righteous soul vexed from day to day. Look upon Iob. thou shalt see that miseries do not stay for a mannerly succession to each other, but in a rude importunity throng in at once, to take away his children; substance, friends, credi••, health, peace of conscience, &c. leaving him nothing but his wife, whom the Devill spared on purpose to vex him, as the Fathers think: so that in his own apprehension, God was his mortall enemy; as hear how in the bit∣terness of his soul hee complains of his Maker, saying, Hee teareth mee in his wrath, hee hateth mee, and gnasheth upon mee with his teeth, he hath broken mee asunder, taken mee by the neck, and shaken mee to pieces, and set mee up for his mark: his Archers compass mee round about, he cleaveth my reins asunder, and doth not spare to pour out my gall upon the ground, he brea∣keth me with breach upon breach, and runneth upon me like a Giant, Iob 16. Now when so much was uttered, even by a none-such for his patience; what may we think he did feel, and indure? Look upon Abraham, thou shalt see him forced to forsake his Countrey, and Fathers house, to go to a place he knew not, to men that knew not him; and after his many re∣moves, he meets with a famine, and so is forced into Aegypt, which in∣deed gave relief to him, when Canaan could not; shewing, that in out∣ward things, Gods enemies may fare better than his friends: yet he goes not without great fear of his life, which made it but a dear purchase; then he is forced to part from his brother Lot, by reason of strife and de∣bate among their Heardsmen▪ after that; Lot is taken prisoner, and he is constrained to wage Warre with four Kings at once, to rescue his Bro∣ther; then Sarah his wife is barren, and he must go childlesse, untill (in reason) he is ••ast hope: when he hath a Son, it must not onely die▪ 〈◊〉〈◊〉 himself must slay him. Now if that bosom wherein we all look to rest, was assaulted with so many sore trials, and so diverse difficulties, is it likely we should escape? Look upon Iacob, you shall see Esau strive with him in the wombe, that no time might be lost; after that you shall see him ••lie for his life from a cruel Brother, to a cruel Uncle; with a 〈◊〉〈◊〉 goes hee over Iordan, alone, doubtful, and comfortlesse; not like the son of Isaac.

In the way he hath no bed, but the cold earth; no pillow, but the hard stones; no sheet, but the moist ai••; no Canopy, but the wide Heaven: at last he is come far to finde out an hard friend, and of a Nephew becomes a servant; after the service of an hard Apprenticeship, hath earned her whom he loved; his wife is changed, and he is not onely disappointed of his hopes; but forced to marry another against his will, and now he must begin another Apprenticeship, and a new hope, where he made account of ••ruition: all which fourteen years he was consumed with heat in the day, with frost in the night: when he hath her whom he loves, she is barren: at last, being grown rich, chiefly in wives and children, accounting his charge, his wealth, he returns to his Fathers house, but with what comfort? Be∣hold, Laban follows him with one troop, Esau meets him with another•• both, with hostile intentions: not long after, Rachel, the comfort of his life, dieth; his children, the staffe of his age, wound his soul to death 〈◊〉〈◊〉 proves incestuous, Iudah adulterous, Dina is ravished, Simeon and 〈◊〉〈◊〉 are murtherous, Er and Onan are stricken dead, Ioseph is lost, Simeon impri∣soned, Benjamin (his right hand) endangered, Himself driven by famine in his old age, to die among the Aegyptians; a people that held it abomi∣nation to eat with him: And yet before he was born, it was, Iacob have I loved, and before any of this befell him, God said unto him▪ Bee not afraid, I am with thee, and will do thee good, Gen. 28.15. And did so, even by these crosses, for that's my good (saith the Proverb) that doth me good. Now what Son of Israel can hope for any good daies, when he hears his Fathers were so evill? It is enough for us, if when we are dead, we can rest with him in the Land of Promise. Again, hear what David saith of himself▪ Thy arrows s••ck fast in me, and thy hand presseth me sore, Psal. 38.2. And see what cause he had so to say; what were these Ar∣rows? To let passe those many that Saul shot at him, which were sharp and keen enough: and those other of Doeg, when he slew fourscore and five of the Priests, and the whole City of Nob, both man and woman, child and suckling, for shewing him kindness: Likewise Shim••i •• carriage towards him; also his distresse at Ziglag, and those seventy thousand which perish∣ed by the Pestilence, upon his numbering the people, and the like. First, Nathan tells him from the Lord, that the sword should never depart from his house•• and that he would raise up evill against him out of his own l••ins: here were as many Arrows as words. Again, the child which he had by Bathsheba was no sooner born, but it died, there was another Arrow: Ta∣ma•• his daughter being marriageable, was deslowred by his own Son Am∣non: there was two mo••e: Amnon himself, being in drink, was kill'd by Absalom at a Feast; there was another: This Absalom proves rebellious, and riseth in A••ms against his own Father, & makes him fly beyond Iordan, there was one more: He lieth with his Fathers Concubines in the sight of all Israel, there was another: And how much do you think, did these Arrows wound the Kings heart, and ••ierce his very soul? Lastly, lock upon Lazarus, though Christs bosome f••iend? Ion. 11. thou shalt see him labour under a mortal disease,

&c. though many soul•• were gained to the Gospel, and cured by his being sick: Si amatur (saith Saint A••••in) quomod•• infirmatur.

Thus it were easie to shew the like of Ioseph, Ieremy, Daniel, Iohn Ba∣ptist, Peter, Paul, and all the generation of Gods Children, and servants▪ For as the Apostle giveth a generall testimony of all the Saints in the Old Testament; saying, That some endured the violence of fire, some were 〈◊〉〈◊〉, others were tried by mockings and scourgings, bonds and imprsonments; some stoned, some hewen in sunder, some slain with the sword, some wandred up and down in Sheep-skins, and Goat-skins, being destitute, afflicted, and tor∣mented; some forced to wander in Wildernesses, and Mountains, and hide themselvs in Dens, and Caves of the earth, being such as the world was ••ot worthy of, Heb. 11. So Ecclesiasticall History gives the like generall testimony of all the Saints in the New Testament, and succeeding ages; fo•• we read that of all the Apostles, none dyed a naturall death save onely Saint Iohn, and hee also was banished by Domitian to Pathmos: and at another time, thrust into a Tun of seething Oil at Rome; 〈◊〉〈◊〉 Tertullian, and Saint Ierome do report. As for other beleevers, there was such a multitude of them suffered Martyrdom for professing the Gospel; whereof some were stoned▪ som crucified, som beheaded, some thrust through with spears, some burnt with fire, and the like; (for wee read of twenty nine severall deaths they were put unto) that Ecclesiasticall History makes mention of, two thou∣sand which suffered the same day with Nicanor. And after that, in the time of the Ten persecutions, were such an innumerable company of innocent Chri∣stians put to death, and tormented; that Saint Ierome, in his Epistle to Chromatius and Heliodorus, saith, There was not one day in the whole year, unto which the number of five thousand M••rtyrs might not bee asc••ibed▪ except onely the first day of Ianuary, who were put to the most exquisite deaths and torments, that ever the wit or malice, of Men or Devills c••uld invent to inflict upon them. Since which time, the Turke and the Pope have acted their parts in shedding the blood of the Saints, as well as the Iews and Roman Empeours, as appears in the Book of Acts and Monu∣ments, and Rev. 17. where the holy Ghost hath foretold, that the Whore of Babylon should fight with the Lambe, and they that are on his side, called, and chosen, and saithfull, untill shee were even drunk with the blood of the Saints, and with the blood of the Martyrs of Iesus; which in part was fulfil∣led in England, under the Raign of Queen Mary: when in one year a Hundred seventy six persons of quality were burnt for Religion, with many of the common sort, and in France, where before these late bloody Massacr••••, there were two Hundred Thousand which suffered Martyrdom, about Tran∣substantiation. And it is well known, that our Saviour Christs whole life, even from his Crad•••• to his Grave, was nothing else but a continued act of suffering; yea, hee was the person, upon whom, as upon one Center, all our sorrows met: Hee that had all, possessed nothing, except the punish∣ment due to our sins, which lay so heavy upon him for satisfaction; th•••• it pressed his soul as it were to the nethermost ••••ll, and made him cry 〈◊〉〈◊〉

in the anguish of his spirit, My God, My God, why hast thou forsaken mee? So that there is nothing befalls ••••s, b•••• hath befaine our betters before us: and to bee free from crosses and affl••••tion••, is the priviledge onely of the Church triumphant. For, qui non est Crucianus, non est Christianus, saith Luther: there is not a Christian, that carries not his Cross. It is onely Heaven, that is above all windes, storms and tempests: Nor hath God (saith Bernard) cast man out of Paradice; for him to think to find out another Paradice in this world.

Now the way not to repine at those above us, is to look at those below us; we seldom or never see any man served with simple favours. It is not for every one to have his soul suck'd out of his mouth with a kiss, as the Iews tell of Moses.

It is a great word that Zazomen speak of Apollonius, that hee never ask∣ed any thing of God in all his life, that hee obtained not. This is not our Paradi••e, but our Purgatory; not a place of pleasure but a Pilgrimage; not a Triumph, but a Warfare: Wee cannot say of this world as Tully re∣ports of Sir acuse in Sicily, and others of Rhodes, that not one day passeth in which the Sunshines not cl••a••ly on them. Yea, wee shink hee speeds well, that lives as it were, under a perpetuall Equinoctiall, having night and day equall, good and ill success in the same measure: for these compositi∣ons make both our crosses tolerable, and our blessings wholesom Wee that know not the afflictions of others, call our own the heaviest; every small current is a torrent, every brook, a River; every River a Sea: wee make our selves more miserable than wee need, than wee should, by look∣ing upon our miseries in a multiplying glass; wee measure the length of time, by the sharpness of our afflictions, and so make minutes seem hours, and days months. If wee bee sick, and the Physician promises to visit us to∣morrow with his best relief; with what a tedious longing do wee expect his presence? Our imagination makes every day of our sorrows appear like Ioshua's day, when the Sun stood still in Gibeon. The Summer of our de∣lights is too short: but the Winter of our affliction goes slowly off. Wee are so sensible of a present distress, and so ingratefull for savours past, that wee remember not many years health so much, as one days sickness: it is true, former meals do not relieve our present hunger, but his cottage of ours ruins straight, if it be not new daubed every day, new repaired. What then? shall to-days Ague, make us forget yesterdays health? and all Gods former favours? if hee do not answer us in every thing; shall wee take pleasure in nothing? Shall wee slight all his blessings, because in one thing hee c••osseth us, whereas his least mercy is beyond our best merit? But if wee think of our deliverance from the fire of Hell; ••his is cause e∣nough to make us both p••tient and thankfull; though the trifles we•• de∣light in bee taken from us. Lord take away what thou pleasest for thy glo∣ry and my good, so long as thou savest mee from the fire of Hell, and thy everlasting wrath. Neither is there a better remedy for impatience, than to cast up our receipts, and to compare them with ou•• deserving•• if thou lookest upon thy suffering••, thou shalt find them far easier than thy sins have

deserved; nothing to what thy fellow Saints, and Christ, thy elder brother hath suffered before thee: at a Lyons den, or a fiery furnace, not to turn t••ile, were a commendation worthy a Crown: do but compare thy own estate with theirs, and thou shalt find cause to bee thankfull that thou art above any, rather than of envy or malice, that any is above thee, to domi∣neer and insult over thee. Yea, compare thine own estate with thine ene∣mies, thou shalt see yet greater cause to bee thankfull; for if these tempora∣ry dolors which God afflicts his people with, are so grievous to thee; how shall thine and Gods enemies (though they suggest to themselvs that God is all mercy, as if hee wanted the other hand of his justice) endure that de∣vouring fire, that everlasting burning? Isa. 33.14. Psal. 68.21. Doth he make bloody wayls on the backs of his Children? and shall bastards escape? doth hee deal thus with his Sons; what will hee do with his Slaves? can∣not all the obedience of his beloved ones bear out one sin against God, as wee see in Moses, David, Zachary, &c. Where will they appear that do evill, onely evill, and that continually? The meditation whereof may bee of some use to thee: Thales beeing asked how adversity might best bee born? answered, By seeing our Enemies in worse estate than our selves.

CHAP. 39. That the more wee suffer here (so it bee for righteousness sake) the greater our reward shall be heareafter.

5 FI••thly, wee shall bear the Cross with more patience and comfort; if, with Moses, wee shall have respect unto the recompence of reward, which is promised to all that (notwithstanding what they shall suf∣fer) persevere in well doing. Great are our tryals, but salvation in hea∣ven will one day make amends, when we shall have all tears wiped from our eyes, when wee shall cease to grieve, cease to sorrow, cease to suffer, cease to sin; when God shall turn all the water of our tears, into the wine of endless comfort; Yea, when our reward shall bee so much the more joyous, by how much more the course of our life hath been grievous.

First, see what promises are made to suffering; Blessed are they which mourn, saith our Saviour, for they shall bee comforted, Matth. 5.4. Blessed are they which suffer persecution for righteousness, for theirs is the King∣dom of heaven, ver. 10. They that suffer here for well-doing, shall bee Crowned hereafter for well-suffering. Blessed shall you bee when men revile you, and persecute you, and say all manner of evill against you for my sake, fasly. Rejoice and be glad, for great is your reward in heaven, ver. 11.12. And nothing wee suffer here, can bee compared either with those woes wee have deserved in Hell, or those joyes wee are reserved to in Heaven.

When Ma••cus Marcellus, who was the first that saw the back of Hanniball in the field, was asked how hee durst enter into battaile with him▪ hee answered, I am a Romane born, and a Souldier, and by him I shall make my ••••own everlasting: How much more should the hope of life immortall, w••••ch is the life of our lives mortall, whet our sorti••ude, and encourage us in

the Christian warfare? And so it hath done with thousands: Origen was so earnest to suffer with his Father, when hee was but sixteen years of age, that if his Mother had not kept his cloaths from him, hee would have run to the place where his Father suffered; to profess himself a Christian, and to have suffered with him: which was a common thing with the Martyrs, making all hast, lest they should miss of that noble en∣tertainment.

Yea, it hath not onely been common for men in a bravado, to encounter death for a small fl••sh of honour; but you shall see a hired servant venture his life for his new master, that will scarce pay him his wages at the years end: And can wee suffer too much for our Lord and Master? who giveth every one that serveth him, not Fields and Vineyards as Saul pretended, 1 Sam. 22. Nor Towns and Cities, as Cicero is pleased to boast of Caesar: but even an hundred-fold more than wee part withall in this life, and eternall mansions in Heaven, Iohn 14▪ 2. Therefore Bazil, when hee was offered money and preferments to tempt him, answered: Can you give me money that can last for ever? and glory that may eternally flourish? And certainly no∣thing can bee too much to endure, for those pleasures which endure for∣ever. Yea, if the love of gain makes the Merchant refuse no adventures of Sea: if the sweetness of honey makes the Bears break in upon th hives, con∣temning the stings; Who would not get heaven at any rate, at any cost or trouble whatsoever? But to go on, Behold, saith God, it shall come to pass, that the Devill shall cast some of you into prison, that yee may bee tried; and yee shall have tribulation ten days, yet fear none of those things which thou shalt suffer. For be but thou faithfull unto death, and I will give thee the Crown of life, Rev. 2.10. And again, Blessed is the man that endureth temtatation; for when hee is tried hee shall receive the Crown of life, Jam. 1. ve••. 12. A Crown without cares, without rivals, without envy, with∣out end.

Now if you consider it,

The gain with hardness makes it far less hard▪ The danger's great, but so is the reward.

The sight of glory future, mitigate; the sence of misery present: For if Iacob thought not his service tedious, because his beloved Rachell was in his eye; what can be thought grievous to him, that hath Heaven in his eye? Adrianus seeing the Martyrs suffer such grievous things: hee asked why they would endure such misery, when they might (by retracting) free themselvs? to which one of them aleadged that text, Eye hath not seen, nor ear heard, &c. the nameing whereof, and seeing them suffer so cheerfully, did so convert him; that, afterwards hee became a Martyr too.

Lastly (not to enlarge my self, as I might in promises of reward) Who∣soever shall forsake Houses, or Brethren, or Sisters, or Father, or Mother, or Wife, or Children, or Lands, for my name sake; he shall receive an hundred-fold more, and shall inherit everlasting life Matth. 19.29. This is •• treasure

worthy our hearts, a purchase worth our lives. Wherefore, eye not the stream thou wadest through, but the firm Land thou tendest to.

And indeed, who is there that shall hear these promises, and compare the seed-time with the Harvest; look up from the root to the fruit, consider the recompence of the reward: and will not choose rather to suffer adversity with the people of God, than to enjoy the pleasure of sin for a season, Heb. 11.25. Who will not bee willing to suffer with Christ, that hee may also reign with him? 2 Tim. 2.12. Who will not suffer these light afflictions which are but for a moment, when they cause unto us a far more excellent end eternall weight of glory? 2. Cor. 4.16.17. Was Lazarus for a time extream miserable? hee is now in Abrahams bosom. Yea, blessed Lazarus, thy sores and sorrows soon ceased, but thy joies are everlasting. Now mee thinks if thou but considerest that thy pain will shortly pass, but thy joies shall never pass away; it should prove a notable soveraign Cor∣diall to strengthen thee; not onely against reproaches which attend thy profession, but even against fire and faggot. Who would not bee a Philpo•• for a month, or a Lazarus for a day, o•• a Stephen for an hour, that he might be in Abrahams bosome for ever? nothing can bee too much to endure, for those pleasures which endure for ever.

It is true, If in this life onely wee had hope in Christ, we were of all men the most miserable, as the Apostle speaks, 1 Cor. 15.19. But thou must con∣sider, that as this life is our Hell, and the wickeds Heaven, Ioh. 16.20. So the next life shall bee their Hell, and our Heaven, ver. ••1.33. Prov. 16.4. As Dives was in Abrahams bosome, when Lazarus was in torments; so Lazarus was in Abrahams bosome, when Dives was in torments, Luk. 16. ver. 23.25. And herein wee fare no worse, than Cstrist; Did not his Spirit pass from the Cross, into Paradice? Did not hee first descend into He••l, and then had his ascension? Suppose thy sufferings bee great, what then? Assure thy s••lf, that every pang is a prevention of the pains of Hell, and every respite, an earnest of Heavens rest; and how many stripes dost thou esteem Heaven worth? It is true, flesh and blood is so sensual, that it feels a little pain in the finger, a great deal more than the health of the whole body. But let us better consider on it, and behold at once the whole state of a Christian, wee shall see his peace exceed his pain; yea, wee shall see both the torments present, and the glory following. Hope makes absent joies, present; wants, plenitudes; and beguiles calamity; as good company does, the way. The poor traveller, in thinking of his Inne, goes on more cheerfully, and the bond man, in calling to mind the year of Iubilee. When the Apprentice calls to mind that his years of covenant will now shortly expire, and then hee shall have his freedom confirmed; the very remembrance thereof maketh many labour some works seem more light, and less grievous unto him: neither doth hee afterwards repent it. Did it ever repent Iacob, when hee came to inherit his Fathers blessing, that hee had indured a long exile, and tedious bondage? Or Ioseph, when hee w••s once made Ruler in Egypt, that he had formerly been sold thither, and there imprisoned? and hee had never been a Courtier, if he had not first been a

prisoner: Or did it repent the Israelites when they came to inherit the Land of promise, that they had formerly been forty years passing through a forlorn wilderness. Or which of Gods servants did ever repent that they had passed the apprentiship of their service here, and were now gon to be made free in glory? If so, let us do and suffer cheerfully, patiently, couragi∣ously, what God imposeth upon us: knowing that after wee have swet and smarted but six days at the utmost, then cometh our Sabbath of eternal rest, which will make a mends for all; knowing that death ends our mise∣ry, and begins our glory, and a few groans are well bestowed for a Preface to an immortall joy. Let then our eyes bee continually on the joys which follow, and not on the pain which is present; the pain neglected and unre∣garded cannot bee very discomfortable.

But that there is reward promised to those which suffer in Christs cause, is not all, for our reward shall bee answerable to our sufferings: the great∣er our sufferings are here, the greater shall our reward bee hereafter▪ Matth. 16.27. The deluge of calamities may assault us, but they shall exalt us. By our crosses sanctified, weight is added to our Crown of Bliss, for ac∣cording to the measure of our afflictions, God weigheth unto us of his graces, that wee may bee able to bear them, and according to the measure of our graces, hee proportioneth our glory, and future happiness. Suffering for the Gospell is no inferiour good work, and every one shall bee rewarded, though not for, yet according to his works, Psal. 62.12. Rom. 2.6. Rev 22. ver. 12. The Apostles tell Christ, wee have left all and followed thee, Matth. 19.27. Christ tels them, when I sit on my Throne, yee shall sit on Thrones with mee, ver. 28. They that turn many unto righteousness, shall shine as the stars in the Kingdom of heaven, Dan. 12.3. And they that suffer Martyrdom, shall bee cloathed with long white Robes, and have Palms in their hands, Rev. 6.9.11. Now, there bee three sorts of Martyrs, Re & intentione; intentione, non re; re, non intentione: in both deed and inten∣tion, as was Saint Steven; in intention, not deed, as was Saint Iohn; in deed, not in intention, as were the innocents. But, where the conflict is more hard, the conquest obtained shall be more glorious: for as Chrysostom speaks, According to the tribulations laid upon, and born by us; shall our re∣tribution of glory be proportioned. And persecutors (saith Bernard) are but our Fathers Gold-smiths: working, to add pearls to the Crowns of the Saints.

Yea, ever where more work is done, there more wages is given; and when the sight, or conflict is sharper, and the victory harder, the glory of the triumph is greater, and the Crown of reward more glorious. Whence it was that those Saints in the Old Testament, which were racked and tor∣tured, would not be delivered, or accept of their enemies fair offers, to the end they might receive a bet••er resurrection, and a more glorious reward; Heb. 11.35. Neither would we wish our work easier; or our burthen lighter, if we looked up to ••he recompence of reward: for it may bee well applied here, which was misapplied in the triall of that holy man Ioh, We do not serve God for nothing. Though we must 〈…〉〈…〉 him meerly for

reward, as hirelings, nor for fear as servants; but as children, for love.

O that (when we suffer most) we would but meditate and look upon, with the eie of faith, the fulnesse of those joies, and sweetnesse of those plea∣sures, which (having once finished our course) we shall enjoy at Gods right hand for evermore: Psal. 16.11. being such as eie hath not seen, nor ear heard, neither hath entered into the heart of man to conceive: 1 Cor. 2.9. For certainly the remembrance thereof, would even raise up our souls from our selves, and make us contemne and sleight what ever our enemies could do; as it did our fore-fathers: much more to sleight reproaches, which are such bug-bears to a great many. And no marvel, if that which hath made so many contemne fire and faggot, make us contemne the blasts of mens breath.

But I hope enough hath been said, in shewing that our enemies in stead of robbing, inrich us; and in lieu of hurting, pleasure us; sith they greaten our graces, and augment our glory; sith if the conflict be more sha••p, the Crown will be more glorious. Wherefore if our trials be small, let us bear them with patience, which makes even great burthens easie; if they bee great and grievous, let us bear them patiently too; since great is the weight of glory that ensueth them: whereas no suffering, no reward; yea, if wee be not chastned here, we shall be condemned h••reafter, 1 Cor. 11.32. And whether had you rather rejoice for one sit, or alwaies? you would do both, which may not be; you would be both Dives and Lazarus, have happinesse bo••h here and hereafter: pardon me, it is a fond covetousnesse, 〈◊〉〈◊〉 idle singularity to affect it: What, that you alone may fare better than all Gods Saints? That God should strow Carpets for your feet onely, to walk unto your Heaven; and make that way smooth for you, which all Patriarchs, Prophets, Evangelists, Confessers, and Christ himself have found rugged, and bloody? Away with this self-love, and come down you am∣bitious sons of Zebedee; and ere you think of sitting near the Throne, be contented to be called unto the Cup. Now is your 〈◊〉〈◊〉: Let your Saviour see how much of his bitter petion you can pledge; then shall you see how much of his glory he can afford you. In all Feasts, the coursest meats are tasted first: be content to drink of his Vineger and Gall, and after you shall drink new wine with him in his Kingdome. Besides, without some kinde of suffering, how shall your sincerity be approved? Even nature is 〈◊〉〈◊〉 and cheerful whiles it prospereth, but let God withdraw his hand; no sight, no trust: The mother of Micha, while her wealth lasteth, can de∣dicate a good part of her silver to the Lord, but now she hath lost it, shee falls a cu••sing, Iudg. 17.1, 2, 3. Cataline, whiles poor, had many seem∣ing 〈◊〉〈◊〉, but having feathered his nest, you could hardly say, whether he was most lavish of his money, or of his modesty. But to be equally good in a prospe••ous, and adverse condition, deservs praise: When our resolution and practice is like that Maids in Plutarch, who being set in the Market to be sold, when a Chapman askt her, Wilt thou be faithful, if I buy thee? said; Yea, that I will, though you do not buy me.

Wee all are 〈◊〉〈◊〉 weary of receiving, soon weary of att••nding; we are

ready to shrink from Christ, so soon as our profits or pleasures shrink from us: But if with the Needle of the Compasse, in the midst of tempestuous wea∣ther, we remain alwaies unmoveable, and staied upon one point; it is a signe the Loadstone of the Gospel hath changed our hearts; and we are go∣verned by Christ, as the Needle is by the North-Pole. Wherefore if God should not frame ou••ward things to thy minde, do thou frame thy mind to endure with patience and comfort what he sends; and this will be an Odour smelling sweet, a Sacrifice acceptable and pleasant to God: yea, herein thou shalt approve thy self with David, a man after God's own heart; and ••ou know, that as David was unto God according to his heart, so was God un∣to David according to his.

CHAP. 40. Application of the former grounds.

ANd so you have the residue of the grounds of comfort, it remains that I should apply them: For this Doctrine, though it be better under∣stood then practised, as Cassandra was better known than trusted: yet be∣ing both known, applied, and duly trusted to, will (like the Sun) not onely delight our understandings with its contemplation, but also warm and quicken our affections. Wherefore, is there any weak Christian so white-liver'd with Nicodemus, that the reproaches and Persecutions which at∣tend his profession, make him ashamed of Christ, or cause him to think that it is in vain to serve the Lord: whereby he is frighted out of the narrow way that leadeth to life? Let him draw near, for I chiefly direct my speech unto him: Are afflictions and persecutions so necessary and profitable, as hath been shewed? Doth not God onely gain glory by our suffe••ings? but do they also bring us to repentance, and amendment of life? stir us up to praier, wean us from the love of the world, keep us alwaies prepared for our enemies assaults, discover whether we are sincere or no, make us humble, im∣prove all Christian graces in us? Is God more specially present with us in afflictions? Cannot our enemies diminish one hair of our heads, without God's special leave and appointment? Hath he promised that we shall not be tempted above our strength? Are these stripes the chiefest tokens and pledges of God's love and adoption? Were none of his children ever exempted from the like? And lastly, shall our momentany sufferings be rewarded with everlasting glory? Yea, shall our glory be increased, as our sufferings have been more? Then let them serve as so many restoratives to thy fainting spirit; yea, Lift up thy hands which hang down, and strengthen thy weak knees, Heb. 12.12. For, I suppose thy fainting and drooping is from fear, and thy fear from doubting, and thy doubting from unbelief, and thine unbe∣lief chiefly from ignorance of these things: and whence is thine ignorance of these, but this? Thou hast never been conversant in the book of God; or if thou hast, thou didst never seriously ponder these Scriptures which have formerly been rehearsed: for hadst thou seriously considered them, thou wouldst not have dared to make that an occasion of grief and prejudic••,

which the Spirit of God maketh the greatest cause of joy and confirmation that can be. For, what can be spoken more expresse, direct, and significant? What demonstrations can be given more sollid? What Fortifications or Bulwarks so strong and safe against the affronts of Satan, and the World? Thou saiest thou art persecuted for well-doing, and therefore thinkest it a strange thing. God saith it is, and ever hath been common to all his chil∣dren▪ not Christ himself excepted.

Take notice of these things, (for it is the God of all truth and blessednesse that speaks them) and apply them to thy self, as if they were particularly spoken to thee by name; even as when twenty be in a room, where is a fair well-drawn picture; every one thinks the picture looks upon him▪ and have not more modestie or manners (in leaving those dishes for thy letters) than will do thee good. Be not like a Monkey which looking in a glasse, thinks he sees another Monkeys face▪ and not his own: And know withall, that it is no small sin even to doubt, when we have God's com∣mand and warrant to secure us.

Thou thinkest thy self miserable; God saith, thou art blessed: Thou saiest, thou art hated of the world; God saith, thou art beloved of Christ; who hath chosen thee out of the world: Thou thinkest it a shame to be re∣proached; God saith, It is thy glory: Thou grievest at it; God saith, thou hast great cause to rejoice; for it sheweth thee to be born of God, thine ene∣mies to be the seed of the Serpent. Thou saiest, that all things go crosse with thee; God saith, That all things shall work together for the best; it may be the increase of thy temporal happinesse: however, that it shall bee for the improvement of thy graces here, for the advancement of thy glory hereafter. Thou thinkest it a sign of displeasure; God saith, it is to thy Enemies, a token of perdition, but to thee, of salvation: Thou thinkest thy self near forsaken; God saith, The spirit of glory, and of God, resteth upon thee: Thou saiest, thou shalt one day perish; God saith, that neither things present, nor things to come, shall ever be able to separate thee from the love of God, which is in Christ Iesus our Lord. Thou thinkest the Lord doth not hear thee, because he doth not presently answer thee in the things that thou requirest: I tell thee, it were ill for the best of us, if we were permit∣ted to be our own choosers: Let Peter have his desire, and his Master shall not die; so Peter himself, and the whole world had been lost. In unfit sup∣plications we are most heard, when we are repelled: our God often times doth answer our praiers with merciful denials, and most blesseth us in cros∣sing our desires. We may ask either bad things to a good purpose; or, good things to a bad purpose; or, good things to a good purpose, but in an ill season. Now, if we ask what is either unfit to receive, or unlawful to beg, it is a great favour of our God to be denied: granting is not alwaies the effect of love; if so, then had Paul been lesse loved then Satan: Satan begg'd but once, and had his paier granted, concerning Iob: S. Paul begg'd thrice that he might not be buffeted, yet was denied: Satan beg'd his shame; who envied his successe? Saint Paul that freedom from tem∣ptation, which would have been worse bad then wanted: yea, if granting

were alwaies an effect of love; then was our blessed Saviour lesse loved than Satan; for the Lord would not let the Cup of his Passion passe from him upon his earnest praier, which he made as he was Man. But you must know, that denials in some cases are better than grants: the Lord will not take away the body of sin from us upon our earnest praiers, yet he granteth us that which is equivalent; viz. Grace to subdue our corruptions; and withall takes away the occasion of pride, which is better: for certainly he is more supported of God, that hath grace given him to conquer a tempta∣tion; as had the Martyrs, in being able to suffer those tortures; than a∣nother who is excused to fight.

Again, we must not measure God's hearing of our suit, by his present answer; or his present answer by our own sense: touching the first, Zacha∣ry a long time failed of a Son for all his Praier; but when he had even for∣got that Praier, he had a Son; the Angel brings him good news, Luk. 1.13. Thy Praier is beard: When did he make this Praier? Nor lately; for then he was grown old, and had given over all hope of a child: so that his re∣quest was past over many years, and no answer given.

The like example we have in Hannah, who powring out her soul before the Lord, in the trouble of her spirit; God did not immediately tell her by revelation that she should conceive a Son, but he gave her for the present, faith; which did work in her joy, and peace of conscience: for (saith the text) she looked no more sad; and when shee had waited his leisure a certain time, The Lord remembred her with a Son, 1 Sam. 1. There is no∣thing between God and thee, but time; prescribe not his wisdom, hasten not his mercie, now his grace is enough for you, his glory shall be more than enough hereafter. Tarry a little the Lords leisure, deliverance will come, peace will come, joy will come; thy tears are reserved, thine hun∣ger shall be satisfied, thy sorrow shall be comforted: In the mean while to be patient in misery, makes misery no misery: while we consider that when a little brunt is once past, troubles will cease, but joies shall never cease.

Wherefore, let us never give over, but in our thoughts knit the begin∣ning, progresse, and end together; and then shall we see our selves in Hea∣ven, out of the reach of all our enemies.

2. To prove that wee are not to judge of Gods answering our praiers, by our own sence; I need but to instance the woman of Canaan, (as what can speed well, if the praier of faith from the knees of humility succeed not?) and yet behold, the further she goes, the worse she fares; her dis∣couragement is doubled with her suit: It is not good (saith our Saviour) to take the childrens bread, and cast it to dogs; here was cold comfort: yet stay but a while, he clears up his brows, and speaks to her so comfortably, that 'twere able to secure any heart, to dispel any fears. O Saviour! how different are thy waies from ours, when even thy severity argues favour! The trial had not been so sharp, if thou hadst not found the faith so strong, if thou hadst not meant the issue so happie: It is no unusual thing for kind∣nesse

to look sternly for the time, that it may indear it self more, when it lists to be discovered.

It was cold comfort that the Cripple heard from Peter and Iohn, when he begg'd of them an alms; Silver and gold have I none: but the next clause, rise up and walk, made amends for all. O God! we may not al∣waies measure thy meaning by thy semblance; sometimes what thou most intendest, thou shewest least: In our afflictions thou turn'st thy back up∣on us, and hidest thy face from us, when thou most mindest our distresses. So Ionathan shot the arrows beyond David, when he meant them to him: So, Ioseph calls for Benjamin into bands, when his heart was bound to him in the strongest affection; so, the tender mother makes as if she would give away her crying child, whom she huges so much closer in her bosom. If thou passe by us whiles we are strugling with the tempest, we know it is not for want of mercie, thou can••st not neglect us: Oh let not us distrust thee! if thou comest, it is to relieve us; if thou staiest, it is to trie us; howsoever, thy purpose is to save us. Surely God will work alone, and man must not be of his counsel. Wherefore many times he deals with wicked men, as Eutrapilus sometimes did with his subjects; who when he was minded to do a poor man a mischief, would give him abundance of wealth; whereas contrarily his children find themselvs crost with a bles∣sing. Possidonius tells us of Austin, that when there was wait laid for his life; through God's providence he mist his way; whereby his life was preserved, and his adversaries disappointed. As when Isabel Queen of England was to repasse from Zealand into her owne Kingdom, with an Ar∣my, in favor of her Son against her Husband, she had utterly been cast away, had she come unto the Port intended, being there expected by her enemies: but Providence, against her will, brought her to another place, where shee safely landed. Yea, this I have seen, two men striving for the way, one re∣ceiving a switch over the face, draws his Rapyer to kill the other; but by a providence, in making the offer, his saddle swaied to the horse-belly; whereby in all likelihood, the one was saved from killing, the other from hanging: for before he could make after him, he was rid a mile. And have not some been detained (by a violent storme) from coming home, whereby they have been exempt from feeling the down-full of their house? Sure I am the letting fall of my Glove in the dark, once proved a means of saving me from drowning; while another stepping before me, found the danger to his cost. And indeed, how infinitely should we intangle our selve••, if we could sit down and obtain our wishes! Do we not-often wish that, which we after see would be our confusion; because we ignorantly follow the flesh, and blinded appetite, which looks on nothing but the shell and outside; whereas God respecteth the soul, and distributeth his sa∣vour for the good of that, and his glory? It is an argument of love in the Father, when he takes away the Childs knife, and gives him a book. Wee crie for riches, or liberty, or peace; they are knives to cut our fingers: ••herefore God gives us his Word, the riches of verity, not of vanity: Hee gives us that glorious liberty to be the Sons of God, he gives us that peace

which the world cannot give, nor take away, wherefore let the Christian understand, God his Physitian, Tribulation his physick; being afflicted under the medicine, thou criest, the Physitian hears thee, not according to thy will, but thy weal; thou canst not endure thy malady; and wilt thou not be patient of the remedy? No man would be more miserable, than he that should cull out his own waies: What a specious shew carried Midas his wish with it, and how did it pay him with ruine at last? Surely I have seen matters fall out so unexpectedly, that they have tutored me in all affairs, neither to despair, nor to presume; not to despair, for God can help mee; not to presume, for God can crosse me: One day made Marius Emperour, the next saw him rule, and the third he was slain of his Souldiers. Well then, if with Paul thou hast besought the Lord often, that thy present af∣fliction might depart from thee, and canst not be heard in the thing which thou desirest; know that thou art heard in that which is more conducible to thy profit: and consequently rejoice more in that thy petition is deni∣ed, than if it had been granted. This was the use which Saint Paul made of Gods denial, and he knew what he did, though he had as much to boast, and rejoice of, as any one living: yet, saith he, of myself I will not rejoice, except it bee, of mine infirmities: that is, afflictions, reproaches, per∣secutions, inward temptations, fears, distrust, &c. But in these I will very gladly rejoice. Why? That the power of Christ may dwell in me: Note his reason, he had heard God say, that his power was made perfect through weaknesse, 2 Cor. 12.8, 9. Neither had he onely cause to rejoice in his infirmities, but all God's people have the same cause to rejoice; for, what the spirit of comfort speaks in this, and in all the former places reci••ed, do equally belong to thee for thy consolation, with all the regenerate; for whatsoever was written afore-time, was written for thy learning and mine, that wee through patience, and comfort of the Scriptures might have hope, Rom. 15.4. And accordingly, will a good hearer apply to himself whatso∣ever is written in the Word; for as the stomach sends the strength of the meat into every member of the body: so we should send to the eie, that which is spoken to the eie; and to the ear, that which is spoken to the ear; and to the tongue, that which is spoken to the tongue; and to the hand, that which is spoken to the hand; and so to the heart, and every faculty and member of soul and body: if we hear comfort, we should apply it to fear; if wee hear a promise, we should apply that to our distrust; if wee hear a threatning, we should apply that to our presumption; and so fill up the gap still where the Devil would enter. And indeed, had it not been for this Aqua coelestis, David had surely fainted in his affliction, Psal. 27. ver. 13. & 119.72. but this good Word from heaven fetch him again, when he was ready to sink▪ and indeed, if Moses and the Prophets, the E∣vangelists and Apostles will not comfort us in this case, then as Abra∣ham told Dives in another case, nothing will perswade, nor prevail. Be∣lievest thou the former Seriptures spoken by Christ, and his Apostles? I know that thou believest, with some mixture of unbelief; and art almost perswa∣ded, not onely to do, but to suffer chearfully for well-doing. But why

dost thou not altogether believe, that it is a blessed and happie thing thus to suffer? Mat. 5.10, 11, 12. That thou hast great cause to rejoice and be glad that thou art counted worthy to suffer shame for Christs name? Acts 5.41. Thou seest it is not for nothing that David acknowledgeth, It was good for him that he was afflicted, Psal. 119.71. that Iob blesseth the time that ever he was corrected, Iob 42. That Ieremy praied for correction as a good thing, Ier. 10.24. That a whole Church voted the same, Lam. 3.27. It is not for nothing that Christ saith, Blessed and happy are yee when men revile you, and persecute you: That Saint Iames saith, Count it exceeding joy, when yee fall into divers temptations, Iames 1.2. It is not for nothing that Saint Paul saith, I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in anguish, for Christ's sake, &c. 2 Cor. 12.10. That Peter and Iohn, when they were beaten and imprisoned, departed from the Council, rejoicing that they were counted worthy to suffer rebuke for Christs name, Act. 5.41. For, even bearing the Crosse with Christ, is as great a preserment in the Court of Heaven, as it is in an earthly Court for the Prince to take off his own Roab, and put it on the back of one of his servants; as you may perceive by the Lord's speech to Paul, Act. 9.15, 16. & 23. ver. 11. and our Saviour Christs words to his Apostles, Ast. 1.8. yea, to suffer for Christ (saith Father Latimer) is the greatest privilege that God gives in this world: and the story of Iob is a book-case to prove it: for did not God by him, as sometimes a Schoolmaster with his Pupill, who when he hath polished and perfected a good Scholar, brings him sorth, provokes ad∣versaries to set upon him with hard questions, and takes a pride to see the fruit of his own labours. And in the warrs, to have the hottect and most dangerous services imposed upon them by their General, is accounted the greatest honour: neither will he confer the same upon any, but the stoutest and most valiant. This Rod of the Lord (like Ahasuerus his Scepter) is never stretcht forth toward any of his, but in great love and favour. It is like the kisse, which Cyrus, in Xenophon, gave to Chrysanthas, which was accounted a greater and more special savour, than the Cup of gold which he gave to Artabazus: Which being so, let us in this particular, imita••e the Muscovitish women, who will not think their husbands love them, un∣lesse they chastise them; and the Indians, who are ambitious to be burnt with them; and the Thracians, who are proud to wear their scarrs. Moses esteemed the reproach of Christ greater riches than all the treasures of Ae∣gypt, Heb. 11.25, 26. And the Apostles esteemed it a grace, to be disgra∣ced for him: and shall we grumble, or think much at it? No: in the greatest extremity of straights, let us acknowledge it a favour, and give him thanks: and so much the rather, for that it is more acceptable to God, to give him thanks once in adversity, then six hundred times in prosperity, as a grave Divine well observs: and indeed, it is the summe of all Religion to be thankfull to God in the midst of miseries.

True, it is hard for Iob, when the terrours of God fight against him, and the arrows of the Almighty stick so ••ast in him, that the venome thereof hath drunk up his spirit, Iob 6.2, 3, 4. to think it a special favour and dignity,

but so it was, being rightly considered. It was hard for Iosephs brethren to hear him speak roughly unto them, take them for spies, accuse them of theft, and commit them to prison, Gen. 42.30. and think, it is all out of love; much more hard for Simeon to bee cull'd out from the rest, and com∣mitted to ward, while his brethren are set at libertie, Vers. 24. and yet it was so; yea he loved him best, whom he seemed to favour least: yet, such is the infirmitie of our nature, that as weak eies are dazled with the light which should comfort them, so there is nothing more common with God's Children, than to be afflicted with the causes of their joy, and astonied with that which is intended for their confirmation. Even Manoah conceivs death in that vision of God, wherein alone his life and happinesse did consist: Iudg. 13.22. And the Shepherds, Luk. 2. who were sore afraid, when the An∣gel of the Lord came to bring them good tidings of great joy to all people▪ viz. their Saviours Birth, which was Christ the Lord, Vers. 9.10. But what hath been the answer of GOD alwaies to his children, in such their extasies, but his? Fear not, Gideon, Judg. 6.23. Fear not, Ioseph, Mat. 1.20. Fear not Zachary, Luk. 1.12, 13. Fear not Abraham, for I am thy shield, and thy exceeding great reward, Gen. 15.1. Fear not, Paul, for I am with thee, and no man shall lay hands on thee to do thee hurt, &c. Acts. 18.9, 10. the words are often repeated (as Pharaohs dreams were dou∣bled) for the surenesse. Yea, to the end, that we should be fearlesse in all our sufferings, so long as we suffer not as evil doers, 1 Pet. 4.15. Fear not, as one well notes, is the first word in the Annunciation of Christs Conception; and the first word in the first Annunciation of his Birth: and the first word in the first Annuuntiation of his Resurrection, and almost the last words in his last exhortation, a little before his death, are, Let not your hearts be troubled, and be of good comfort, strengthening his followers, and sweet∣ning his Crosse by diverse forcible reasons, Luke 21. Mark. 13. And the words of dying men have ever been most emphatical, most effectual. Nay, more than all this, if yet thou wilt not be comforted, look but Ioh. 16.20. and thou shalt have thy Saviour assure thee by a double bond:

• His Word I say, Verily, verily, I say unto you.
• His Oath I say, Verily, verily, I say unto you.

that though for the present you do fear, and sorrow, and weep, yet all shall be turned into joy, 〈◊〉〈◊〉 that joy shal no man be able to take from you, v. 22.

And so much of the

• Patience of the Womans seed.
• Innocency of the Womans seed.
• Felicity of the Womans seed.

If you will see the

• Malice of the Serpents seed:
• Subtilty of the Serpents seed:
• Misery of the Serpents seed:

Read the three fore∣going parts; viz.

• ...The canse and cure of Ignorance Error. &c.
• ...The cure of Misprision.
• ...Characters of the kinds of preaching.

The last whereof, sold only by Iames Crump, in Little Bartholome•• Well-yard.