A counterpoyson, or Soverain antidote against all griefe as also, the benefit of affliction and how to husband it so that the weakest Christian (with blessing from above) may be able to support himself in his most miserable exigents : together with the victory of patience : extracted out of the choicest authors, ancient and modern, both holy and humane : necessary to be read of all that any way suffer tribulation.

THE BENEFIT OF AFFLI∣ction, & how to husband it so, that (with blessing from above) the wea∣kest Christian may be able to sup∣port himselfe in his most mise∣rable Exigents.

CHAP. I.

Why the Lord suffers his children so to be traduced, and persecuted, by his and their enemies: and first, That it makes for the glory of his power.

IN the former * 1.1 Treatise, I have proved, that there is a naturall enmity and a spi∣ritu••ll Antipathy betweene the Men of the World, and the children of GOD; betweene the seed of the Serpent, and the seed of the Woman. And that these two Regiments being the Subjects of two se∣verall Kings, Satan and Christ, are governed by Lawes opposite and cleane contrary each to the other: where∣by it comes to passe, that grievous temptations and per∣secutions

doe alwayes accompany the remission of sins: That all men (as Austine speakes) are necessitated to miseries, which bend their course towards the Kingdome of H••aven. For godlinesse and temptation are such insepara∣ble attendants on the same person, that a mans sins be no sooner forgiven, and he rescued from Satan, but that Lyon fomes and roares, and bestirs himselfe to recover his losse. Neither can Gods love be injoyed, without Satans distu••bance. Yea, the World and the Devill therefore ••ate us, because God hath chosen us. If a Convert comes home, the Angels welcome him with Songs, the Devils follow him with uproare and fury, his old acquaintance with scornes and obloquie; for they thinke it quarrell enough that we will no longer runne with them to the same excesse of riot. 1 Peter 4. 4. That we will no longer continue mi∣serable with them: they envy to see themselves casheired, as persons infected with the plague will scoffe at such of their acquaintance, as refuse to consort with them as they have done formerly.

It is not enough for them to be bad themselves, except they raile at, and persecute the good. He that hath no grace himselfe, is vexed to see it in another: godly men are thornes in wicked mens eyes, as Job was in the De∣vils: because they are good, or because they are deerly be∣loved of God: If a mans person and wayes please God, the World wil be displeased with both. If God be a mans friend, that will be his enemy; If they exercise their ma∣lice, it is where he shewes mercy: and indeed he refu∣seth to be an Abel, whom the malice of Caine doth not exercise (as Gregory speaks;) for it is an everlasting rule of the Apostles, He that is borne after the flesh, will perse∣cute him that is borne after the Spirit, Gal. 4. 29. not because he is evill, but because he is so much better than himselfe, 1 John 3. 12. Because his life is not like o∣ther

mens, his wayes are of another fashion, Wisd. 2. 15.

I have also * 1.2 shewed the Originall, continuance, pro∣perties, causes, ends, and what will be the issue of this enmity; and therein made it plaine, that as for the present, they suite like the Harpe and the Harrow, agree like two poysons in one stomack, the one being ever sick of the other: so, to reconcile them together, were to reconcile Fire and Water, the Wolfe and the Lambe, the Winds and the Sea together; yea, that once to expect it, were an eff••ct of frenzie, not of hope.

It remaines in the last place that I declare the

• Reasons, why God permits his dearest children so to be afflicted.
• Reasons, why The godly are so patient in their sufferings.

With other Grounds of comfort, and Uses: and first of the first.

The Reasons why God suffers the same, are chiefly six∣teene; all tending to his glory, and their spirituall and everlasting good, benefit, and advantage: for the ma∣lignity of envie (if it be well answered) is made the evill cause of a good effect to us; God and our soules are made gainers by anothers sin.

The Reasons and Ends which tend to Gods glory are three:

• 1 It makes for the glory of his Power,
• 2 It makes for the glory of his Wisedome.
• 3 It makes much for his glory, when those graces which he hath bestowed upon his children, doe the more shine through imployment.

1. It maketh for the glory of his Power: Moses having declared, in what manner the Lord permitted Pharaoh to oppresse the children of Israel, more and more, still hardning his heart, shewes the reason of it in these words,

That I may multiply my miracles and wonders in the Land of Aegypt, That I may lay my hand upon Pharaoh, and bring out mine Armies, even my people by great judgements, that my power may bee knowne, and that I may declare my Name throughout all the World, Exod. 7. 3, 4. & 9. 16.

When that multitude of Amonites and Moabites came to war against Jeh••saphat and the Children of Israel, intending to cast them out of the Lords inheritance, and utterly destroy them, to the dishonour of God; the Lord by delivering them from that sore affliction, gain∣ed to himselfe such honour and glory, That (as the Text saith) the feare of God was upon all the Kingdomes of the Earth, when they heard that the Lord had fought so against the enemies of Israel. 2 Chron. 20. 29. The judgement was upon some, the feare came upon all; it was but a few mens lesse, but it was all mens warning, 1 Cor. 10. 11. When the Lord brought againe the Captivity of Sion (saith the Psalmist) Then said they among the Heathen, the Lord hath done great things for them, Psal. 126. 1. 2.

God provides on purpose mighty adversaries for his Church, that their humiliation may be the greater in su∣staining, and his glory may be greater in deliverance: yea, though there be Legious of devils, and every one stronger than many Legions of men, and more malicious than strong: yet Christs little Floc•• lives and prospers; and makes not this exceedingly for our Makers, for our Gardians glory?

Gods power is best made known in our weakens, 2 Cor. 12. 9. And our deliverance is so much the more wondered at, by how much the lesse it was expected. Impossibilities are the best advancers of Gods glory; who not seldome hangs the greatest weights upon the smallest w••ars, as he

doth those bottles of He ••ven (being of infinite weight and magnitude) in the ••of. 〈…〉〈…〉 (where no man can make a feather hang) and the massie substance of the whole Earth and Sea upon nothing Job 26. 7. 8. Yea the whole frame of the He ••vens have no other Columns or Sup∣porters to leane upon, then his mighty and powerfull word, Gen. 1. 6, 7, 8. For what we le••st beleeve can be done, we most admire being done; the lesser the meanes, and the greater the opposition, the more is the glory of him who by little meanes doth overcome a great oppo∣sition: yea, it is greater glory to God to turne evils into good by over-mastering them, then wholly to take them away.

Now, if thy very enemies thus honour thee, how should thy friends (bought with thy precious blood) glorifie thee? But the sweetest of honey lieth in the bottome. I passe therefore from the first to the second Reason.

CHAP. II.

That it makes for the glory of his Wisedome.

2. SEcondly, it maketh for the glory of his mar∣vellons and singular wis••dome, when he turn∣eth the malice of his enemies to the advantage of his Church. I would (saith Paul) yee under∣stood brethren that the things which have come unto me, are turned rather to the furthering of the Gospell: So that my bonds in Christ are famous throughout all the 'judgement-Hall,

and in all other places; Insomuch that many of the brethren in the Lord, are imboldned through my bonds, and dare more frankly speake the word, Phil. 1. 12, 13, 14. The Apostles imprisonment was not the Gospels restraint, but inlargement.

In all other cases a gentle resistance, heightens the desire of the seeker; in this, the strength of opposition, meeting with as strong a faith, hath the same effect.

Againe, how admirably did the Lord turne the malice of Josephs brethren when they sold him into Aegypt: And that devillish plot of Hamm against Mor∣decay and his people, to the good of his Church in ge∣nerall, and of Joseph and Mordecay in particular? Gen. 45. 8. 11. Hester 9. 1, 2, 3. Their plots to overthrow Jo∣seph and Mordecay, wereturned by a Divine Providence to the onely meanes of advantaging them. And herein was that of the Psalmist verified, Surely the rage of man shall turne to thy praise, Psal. 76. 10. He who can doe all things, will doe that which shall be most for his owne honour: And it is not so much glory to God to take away wicked men, as to use their evill to his owne holy purposes; how soone could the Commander of Heaven and Earth rid the world of bad members? But so should he lose the praise of working good by evill instruments: it sufficeth that the Angels of God resist their actions while their persons continue.

Yea, as in the Creation out of that confused Chaos, he drew forth this order'y and adorned world: so still out of Satans Tragedies and Harliburlies, hee brings forth swe••t order and comlinesse: for God (many times) workes by contrary meanes: as Christ restored the Blind man to his sight, with clay and spittle; he caused the Israelites to grow with depression, with persecution to multiply, Exod. 1. 12. The blood of the Martyrs is the

seed of the Church. Persecution enlargeth the bounds of it, like as Palmes oppressed, and Ca••omile trod upon, mount the more, grow the faster.

Yea, it is admirable to consider, how the Gospell grew, mauger all the adverse blasts, and floods, which the billowes of Earth, and bellowes of hell could blow or poure out against it in those sanguinary persecutions: and as touching Julians in particular, Italy never aboun∣ded more with students, than when he had shut up all the Schoole d••ores, and turned learning into exile.

And so on the contrary, the very meanes which wick∣ed men use, to establish their owne power, proves (by Gods providence) the onely means of their ruine. Those Bahel•• projectors would build themselves a Tower, whose toppe should reach unto Heaven, lest they should be scattered abroad: which act of theirs proved the onely cause of their being scattered, and dispersed all the world over, Gen. 11. 4. 8. Josephs brethren sold him into Aegypt, that so they might prevent his raigning over them: but God made it the onely meanes of his reign∣ing over them. Gen. 37. 20. 36. Pharaoh and his deep Counsellours would deale wisely, in oppressing the Is∣raelites; lest they should multiply and get out of his Land: but by this they multiplied the more, and got out the sooner, even to the ruine of him and his Countrey. Exod. 1. 9, 10, 11, 12. The chiefe Priests and Pharisees would most wisely put Christ to death, lest all men should beleeve in him. John 11. 47, 48, 53. When thereby chiefly all came to beleeve in him. For saith he, when I am lifted up from the Earth, I will draw all men unto me. John 12. 32. And not seldome, doth the Lord thus turne the deepest Counsels of H••man and Achitophel into foolishness••.

He that could prevent our sufferings by his power, doth

permit them in his wisedome, that he may glorifie his mercy in our deliverance; and confi••me our faith by the issue of our distresses.

Tis as easie for God to worke without meanes, as with them; and against them, as by either; but assuredly it makes more for the Makers glory, that such an admi∣rable harmony should be produced out of such an infi∣nite discord. The World is composed of foure Elements, and those be contraries: the Yeare is quartered into dif∣ferent seasons: the minde of man is a mixture of dispari∣ties, as joy, sorrow, hope, seare, love, b••te, and the like: the body doth consist and is nourished by contraries; how divers even in effect aswell as taste (wherein variety hits the humour of all) are the Birds and Beasts that feed us: And how divers againe are those things that feed them? How many severall qualities have the Plants that they Brouze upon? Which all mingled together, what a well tempered S••llad do they make?

Thus you see that though saith be above ••e••son, yet is there a reason to be given of our faith. Oh what a depth of wisedome may lye wrapt up in those passages, which to our weak apprehensions may seem rid••cu••ous!

CHAP. III.

That the graces of God, in his children, may the more shine through imployment.

3. THirdly, it maketh for Gods glory another way, when those graces which he hath be∣stowed upon his children, doe the more

shine through imployment, and are the more seene and taken notice of by the World; surely if his justice get such honour by a Pharaoh; much more doth his mer∣cy by a Moses: now Abrahams faith, Jobs patience, Pauls courage, and constancy, if they had not beene try∣ed by the fire of affliction, their graces had been smo∣thered as so many lights under a Bushell, which now (to the glory of God) shine to all the World; Yea, not onely their vertues, but the gracious lives of all the Saints departed, do still magnifie him even to this day in every place we heare of them, and move us likewise to glorifie God for them: wherefore happy man that leaves such a president for which the future Ages shall praise him, and praise God for him. And certainly, if God intends to glorifie himselfe by his graces in us, he will find meanes to fetch them forth into the notice of the World.

Who could know the Faith, Patience, and Valour, of Gods souldiers, if they alwayes lay in Garrison, and never came to the skirmish? Whereas now they are both exemplary, and serve also to put to silence the ig∣norance of foolish men, 1. Pet. 2. 15. Yea without enemies, vallour and fortitude were of noe use. Till we have sinned, Repentance either is not, or appeares not: Neither is patience visible to others, or sensible to our selves, till we are exercised with sufferings: whereas these vertues in time of misery and exigents, shine as Starres doe in a darke night. And what more glorious than with Noahs Olive-tree, to keep our Branches green under water? Or with Aarons Rod, to bring forth ripe Almonds, when in appearance wee are clung and dry? or with Moses Bush, not to consume though on a light fire?

One Jupiter set out by Homer the Poet, was worth

ten set out by Phidias the Carver, saith Philostratus; be∣cause the former flew abroad through all the world, whereas the other never stirred from his Pedistall at Athens: so at first, the honour and splendor of Jobs inte∣grity was confined to Uz, (a little corner of A••abi••) yea, to his owne Family; whereas by meanes of the Devils malice, it is now spread as farre as the Sunne can extend his beames, or the Moone her influence; for of such a Favorite of heaven, such a Mirour of the Earth, such a won∣der of the world, who takes not notice? Who could know whether we be Vessels of gold, or drosse, unlesse we were brought to the Touch-stone of temptation? Who could feele the odoriferous smell of these Aromaticall spices, if they were not pownded and bruised in the Morter of affliction? The Worlds hatred and calumny to an able Christian, serves as bellowes to kindle his devotion, and blow off the ashes, under which his faith lay hid; like the Moone, he shines cleerest in the night of affliction: If it made for the honour of S••ul and all Israel, that he had a little Boy in his Army, that was able to incoun∣ter that selected great Gyant, Goliah of the Philistims, and overcame him; how much more doth it make for Gods glory, that the least of his adopted ones should be able to incounter foure enemies?

• The World. 1 John 5. 4.
• The Flesh. Gal. 5. 24.
• The Devill. 1 John. 2. 14. &
• The Death. Rom. 8. 36. 37.

The weakest of which, is

• 1 The Flesh.
• 2 The World.

Now the Fl••sh being an home-bred enemy, a Dalilah in Samsons bosome, a Judas in Christs company; like a Moath in the Garment bred in us, and cherished of us, and yet alwayes attempting to fret and destroy

us: and the world a forraigne foe, whose Army consists of two wings,

• Adversity on the lefthand;
• Prosperity on the right hand;

Death stronger than either, and the Devill stronger than all; And yet that the weakest childe of God onely through saith in Christ (a thing as much despised of Philistims, as Davids s••ing and stone was of Goliah) should overcome all these ••oure; wherein he shewes himselfe a greater Conquerour, than William the Con∣querour; yea, even greater than Alexander the Great, or Pompey the Great, or the Great Turke: for they on∣ly conquered in many yeares a few parts of the World: but hee that is borne of God overcommeth the whole World, and all things in the world, 1 John 5. And this is the victory that overcommeth the World, even our faith, Vers. 4. And makes not this infinitly for the glo∣ry of God? Yea, it makes much for the honour of Chri∣stians. For, art thou borne of God? hast thou vanqui∣shed the World that vanquisheth all the wicked? Blesse God for this conquest. The King of Spaines overcom∣ming the Indies was nothing to it. If Satan had known his afflicting of Job would have so advanced the glo∣ry of God, manifested Jobs admirable patience to all A∣ges, made such a president for imitation to others, oc∣casioned so much shame to himselfe, I doubt not but Job should have continued prosperous and quiet; for who will set upon his Adversary when he knoweth he shall be shamefully beaten? This being so, happy are they who when they doe well, heare ill: but much more bles∣sed are they, who live so well, as that their backbiting Adversaries seeing their good workes, are constrained to praise God, and speake well of them.

CHAP. IV.

That God suffers his children to be afflicted and persecuted, by ungodly men, that so they may be brought to repentance.

NOW the Reasons which have chiefly respect to the good of his children in their sufferings, being thirteene in number, are distinguished as followeth:

God suffers his children to be afflict∣ed by them.

• 1 Because it Brings them to repentance.
• 2 Because it Workes in them amendment of life.
• 3 Because it Stirs them up to prayer.
• 4 Because it Weanes them from the love of the World.
• 5 Because it Keeps them alwayes prepared to the spirituall combate.
• 6 Because it Discovers whether we be true belee∣vers, or Hypocrites.
• 7 Because it Prevents greater evils of sinne and pun••shment to come.
• 8 Because it makes them Humble.
• 9 Because it makes them Coformable to Christtheir head.
• 10 Because it Increaseth their Faith.
• 11 Because it Increaseth their Ioy and thankefulnesse.
• 12 Because it Increaseth their Spirituall wisedome.
• 13 Because it Increaseth their Patience.

First, the Lord suffers his children to be vexed and per∣secuted by the wicked, because it is a notable meanes

to rouze them out of carelesse security, and bring them to repentance; be openeth the eares of men (saith Elihu) even by their corrections, that he might cause man to turn away from his enterprise, and that he might ke••pe back his soule from the pit, Job 33. 16, 17, 18. The feeling of smart will teach us to decline the cause: Quiá sentio paenam, recogito culpám, saith Gregory the Great: punishments felt, bring to my consideration sinnes committed. Those bitter sufferings of Job toward his later end, made him to possesse the iniquities of his youth, Job. 13. 26. Whereby (with Salomons E••is-dropper, Eceles. 7. 21, 22.) he came to repent of that whereof hee did not once suspect himselfe guilty; it made him not thinke so much of what hee felt, as what hee deserved to feele: in like manner, how doe the clamours of S••∣tan, our owne consciences and the insulting World constraine us to possesse even the sinnes of our youth? There needs no other Art of memory for sinne but misery.

Sathans malice not seldome proves the occasion of true repentance, and so the devill is overshot in his owne Bow, wounded with his own weapon. I doubt whether that Syrophenician had ever inquired after Christ, if her daughter had not beene vexed with an uncleane spirit; yea, whether the devill had beene so effectually cast out, if he had with lesse violence entred into her, Mark 7. Our afflictions are as Benhadads best Counsellours, that sent him with a corde about his neck to the mer∣cifull King of Israel. The Church of God under the Crosse is brought to a serious consideration of her e∣state, and saith, Let us search and try our wayes and turne againe to the Lord, Lam. 3. 40. Manasses al∣so the King of Judah, that horrible sinner, never re∣pented

of his Idolatry, Murder, Witchcraft, &c. Till he was carryed away captive to Babel, and there put in chaines by the King of Ashur. But then (saith the Text) hee humbled himselfe greatly before the God of his Fathers, 2 Chron. 33. 11, 12. Yea, read his confession, (for hee speakes most feelingly) and you shall see, that the prison was a meanes of his spirituall inlarge∣ment. Even Vipers being lasht cast up all their poy∣son.

The body that is surfetted with repletion of pleasant meates must be purged with bitter pils; and when all outward comforts faile us, we are willing to be friend our selves with the comfort of a good conscience, the best of blessings. Affliction is the Hammer which breakes our rockie hearts; adversity hath whipt many a soule to Heaven, which otherwise prosperity had coached to hell: was not the Prodigall riding post thither, till he was soundly lasht home againe to his Fathers house, by those hard-hearted and pitilesse Nabals, which re∣fused to fill his belly with the husks of the swine? And indeed, seldome is any man throughly awaked from the sleepe of sinne, but by affliction; but God by it, as it were by a strong purge, ••••pties and evacuates those supersluities of malice, envy, pride, security, &c. where∣with we were before surcharged.

The Serpents enmity may be compared to the Cir∣cumcision-k••ise which was made of stone, unto Ru∣••ar••e which is full of choler, yet doth mightily purge choler; or to the sting of a Scorpion, which though it be arrant poyson, yet proveth an excellent remedy a∣gainst poyson. For this, or any other affliction when we are in our full careere of worldly pompe and jollity, pulleth us by the ••are and maketh us know our selves: My wants (saith one) kill my wantonnesse: my poverty

checks my pride: my being slighted quels my ambition and vaine glory: and as for sicknesse, it cuts the throate of vices: many saith Saint Austin have beene wickedly well, that have beene inocently and piously sicke. Yea, I may call it the summe of Divinity, as Pliny cals it the summe of Philosophy; for what distressed or sick man was ever lascivious, covetous, or ambitious? Hee envies no man, admires no man, flatters no man, dissembles with no man, despiseth no man, &c. That with Governours or Friends can by no meanes effect, touching our a∣mendment, a little sicknesse, or trouble from enemies will, (as Saint Chrysostome observes.) Yea, how ma∣ny will confesse, that one affliction hath done more good upon them, than many Sermons? that they have learned more good in one dayes or weekes misery, than many yeares prosperity could teach them? untouched estates, and touched consciences seldome dwell together; and it is usuall for them that know no sorrowes, to know no God: repentance seldome meets a man in jollity, but in affliction the heart is made pliable and ready for all good impressions.

True, if gentlenesse would serve, we should not smart; for God like a good Surgion, first strokes the Arme, be∣fore he opens the veyne: hee sends for us by his Am∣bassadors of the ministery, yet we come not: Let him fire our field as Absalom did by Joab, we come presently: Or perhaps he afflicts another, to fright us: as great mens Children are corrected, by seeing others whipt, or as Apollonius would tame Lyons, by beating dogges be∣fore them; for as God preacheth to us, no lesse in his Judgements than his Word; so when he strikes ••ffendors, he would warne the standers by: and a wise man sees himselfe falne, or beaten in his neighbour. Yea, gene∣rous and ingenuous spirits, desire to be taught, abide

not to be forced. It is for Tyrants to compell, for Asses to be compelled, saith Erasmus. A good naturd Horse, saith Seneca, will be governed even by the shadow of the wande: whereas a resty Jade will not b•• or∣dered by the spurre.

But if his word will not r••le us (as many, till God come with a strong hand will hould their corruptions as fast as Pharaoh the Israelites) his Rodde shall, or if his Rodde will not yet serve, his sword shall bee drencht in our gall, and hathed in our blood, Deut. 32. 41, 42. Or if we scape for a time, yet our pre∣servation from one judgement, is but our reservation to seaven more, Levit. 26. Yea, he will send a succes∣sion of crosses, seaven more▪ and seaven more, and sea∣ven to that, to the conversion of his owne and the con∣fusion of his enemies, Vers. 14. to 39. When singing will not still the Child, the Rod must. Hard knots, must have hard wedges; strong asfections, strong afflicti∣ous; great corruptions, great calamities to cure them.

So that God (through thy stubbornnesse) is forced to let lose Satan and wicked men upon thee, least thou shouldest sleepe in security till thou didst sleepe in death eternal••y, even for thy good: And Affliction is but the shepheards dogge (as Chrysostome speakes) to fetch us into Christs Folde, perhaps by Barking onely, and then wee are more s••ard than hurt, perhaps in his mouth and then the poore sheep thinks he will surely worry it: but he is taught to fetch onely, and therefore gripes not, but onely carries and delivers it to his ma∣〈…〉〈…〉er. When Children have done a fault, Mothers use to fright them with Bull-beggers; the Childe thinks surely they will have him, but the mother hath a double pollicie, viz. to make them hate the fault,

and love them the better: for they runne to the Lappe to hide them, and then will she make her owne condi∣tions: and so the very end which God aimes at in set∣ting those Adders upon thee, is that thou shouldst turn thine Eyes inward, that thou mayst see for what thou sufferest: prie narrowly into thine owne forepast acti∣ons; which if thou dost, an hundred to one thou wilt finde sinne, it may be this very sinne the cause of thy present affliction: and untill thou dost si••t and try thine owne heart for this Achan, and finde out which is thy Isaac, thy beloved sinne, looke for no release, but rather that thy sorrowes should be multiplyed, as God threatned Eve.

Wherefore lyest thou on thy face, said God to Joshua: Israel hath sinned, up, search diligently, &c. Josh. 7. 10. 11. What evill hast thou done said the Marriners to the distressed Prophet, that this evill is come upon us? Let every such Jonas reflect upon himselfe, and say, What evill have I done? what sinne have I committed or admitted? or what good have I omitted or intermit∣ted? be it but one single sinne, whether spirituall pride, or rayling upon honest men in a handsome Language, or the like, and having found out the cause, greive for it, turne from it. One flaw in a Diamond takes a∣way the lustre and the price: one man in Law may keepe possession: one Puddle if we wallow in it, will de∣••ile us: one peice of Ward land, makes the Heire ly∣able to the King: one sinne keepes possession for Satan as well as twenty: one poyson-full Hearbe amongst many good ones, may put death in the pot; and so take away the goodnesse from the rest, as if there were none in it wholsome.

Besides, how were the Angels in heaven punish∣ed for one fault? Achan for one sa••reledge? Mirriam

for one slander? Moses for one unbeleefe? Ana••••as for one lye? Ely for his Indulgence onely; David for his love to Bathshe••a onely, &c. Wherefore looke to it, for if we spare but one Agag, it may cost us a King∣dome: and such a Kingdome as is farre beter than the Kingdome of Saul. 1 Pet. 1. 4.

Neither say of thy sinne, as once Lot of Zoar; is it not a little one? for though men may, yet God will not winke at small faults, especially in his owne. A little prick being neglected, may fester to a gangreene. As what is a mountaine of Earth but an accumulati∣on of many little dusts? or what is a flood, but a con∣currence of many little drops? a small leake will sinke the Vessell, unstopt; whereas a great one will not doe it, if well kalked. The weakest Instrument, be it but a Bod∣kin, can peirce the flesh and take away the life unarmed; whereas Armour of proose will even beate off Bul∣lets. Besides, whereas our greatest goodnesse merits not the l••ast glory, our least wickednesse deserves great paine. The wages of sinne (small or great) is death, Rom. 6. 23. bad worke, sad wages.

Wherefore l••t his correction bring forth conversion; cleanse your hands yee sinners, and purge your hearts yee double minded, Jam. 4. 8. Not your hands onely, with Pilate, but your hearts with David; yea, and your eyes too, with Mary Magdalen, if it be possible, (though dry sorrow may bee as good as wet) whose eyes were a Laver and haire a Towell, to wash and wipe the feet of Christ. Humble thy selfe like the Ni∣nivites, Jona. 3. 6. Who put sackcloth upon their loynes, and ashes on their heads, as those that had deserved to be as farre under ground, as they were now above it. An humble submission, is the onely way to dis∣arme Gods indignation, and be rid of his Rod, 1 Pet. 5. 6.

By such a course as this, Jacob appeased that Rough man Esa••: Abigall diverted David from his bloo∣dy purposes: the Syrians found favour with Ahab, that None-such; as the Scripture styles him, 1 King•• 20. 32, 33. Sinne bringeth judgement, and onely Re∣pentance preventeth it: Thy sinne hath kindled the fire of Gods wrath, and onely Repentance is as water to quench this fire.

King Edward the first riding furiously after a ser∣vant of his that had displeased him, with a drawne sword in his hand, as purposing to kill him, seeing him submit, and upon bended knee su•• for his life, not one∣ly spared him, but received him into favour: goe thou and doe the like: be thou but throughly sorry for thy sin••e, my soule for thine, God will be throughly satis∣fied; yea, grow better by it and God will love thee the better for it: As Lovers are wont to bee best friends after falling out: for as bones out of joynt, joyned again, are stronger than before: so when God and we are re∣conciled by repentance, his asfections are stronger to us than before. The repenting Prodigall received such tokens of favour as his elder brother, who never brake out into that Ryot never did. And whom did Christ honour with his first appearance, but Mary Magdalen? and the Angell, but Peter? Goe, saith he, and tell his Disciples and Peter that he will goe before you into Galilee, Mar. 16. 7. Though Peter had sinned above the rest, yet repenting he is named above the rest.

Otherwise contrition without reformation (which is but like the crouching of a Fox, that being taken in a snare lookes lamentably, but it is onely to get out) will not prevaile with God; he will nevr leave pur∣suing thee, till the trayt••rs head be throwne over the wall.

None so lewde but will seeme conformable, when a∣prehended, or if they Ryot in the Goale of their du∣rance, yet when the Session comes, they begin to be a little calme, put off their disguises of dessolutenesse, and put o•• some modesty, and semblance of humilia∣tion: yea, then they change their App••rrell, their garbes, their lookes, and all to appeare civill. Or let the Fox be chayned up he will no more worry the Lambs, Pharaoh could relent when he felt the Plagues; but when they were over, so was his repentance: but what saith the Scripture? Hee that confesseth and forsaketh his sinne, shall find mercy. Prov. 28. 13. Confession and confusion of sinne must goe together: yea, there must bee a parting with the right Eye, in regard of pleasure, and the right Hand, in regard of profit: As for example, hast thou swallowed some unlawfull gaine and wouldst thou passifie God and thy Conscience? Vo∣mit it up againe by restitution: for where is no resti∣tution of things unjustly gotten, their sinnes shall never be forgiven, as Saint Austin▪ speakes Non tollitur pec∣catum, nisi restitutur oblatum, For Repentance without restitution, is as if a theefe should take away thy purse, aske thee pardon, say hee is sorry for it, but keepes it still; in which case, thou wouldst say, hee did but mocke thee. But Pallas with all the graces may call Briareus with his hundred hands to bind this Jupiter; and all in vaine. Wherefore I proceed. The skilfull Chirurgion, when he is lanching a wound, or cutting off a Limbe, will not heare the Patient, though he cry never so, untill the cure be ended: but let there bee once a healing of thy errours, and the Plaister will fall off of it selfe; for the Plaister will not stick on when the soare is healed. If the Fathers word can cor∣rect the childe, he will ••••ing away the rod, otherwise

he must looke to have his eyes ever winterly. Thus as the two Angels that came to Lot lodged with him for a night, and when they had dispatched their errand, went away in the morning: So afflictions which are the Angels or the Messengers of God, are sent by him to doe an errand to us; to tell us, we forget God, we forget our selves, we are too proud, too selfe-concei∣ted, and such like: and when they have said as they were bid, then presently they are gone. Why then complainest thou, I am afflicted on every side? like a child that cries out of his shoe, when the fault is in his foote: or the sick Patient who faults his bed when hee should his backe. Why groanest thou under thy burden, and cryest out of unremedied paine? Alas, thou repentest not; trouble came on this message to teach thee repentance, give the messenger his errand, and hee'l be gone.

But if thou refusest to be reformed, thou hatest to be healed. Alas, every Cain will groane under the penalty, whereas a David will grieve for the iniquity: but the one trembles as a slave, whereas the other fears as a sonne, and hee that mournes for the cause of his punishment, shall mourne but a while; but he that mourns onely for the punishment, and not for the cause, shall mourne for ever: the soule can not live while the sin lives; one of the two must dye, the corruption or the Person; but Repentance is a Supersedeas, which dis∣chargeth both sin and sorrow, moving God to be mer∣cifull, the Angels to be joyfull, Man to be acceptable, and onely the Devill and his to be melancholly.

True God doth not meerely (though mainely) smite and chastise his Children for sin, without any other respect; all his afflictive acts, are not punishments; some are for the benefit of the Creature, whether for

probation or purgation, or reformation: and for the praise, whether of his divine power, or justice, or mercy, as appeares by our Saviours words, touching him that was borne blind, John 9. 3. For though his Parents had sinned in themselves, and the man had sinned in his first parents, yet it was not the guilt of either, that was guilty of this blindnesse: and the like we may col∣lect from Jobs example. Neverthelesse, sinne is still the Originall; as when the headakes, and the members are sicke, the fault is in the stomacke. For this cause, saith the Apostle, (of the beleeving Corinthians) many are weake, (by lingering diseases) many sicke, (by sharpe and grievous maladies) and many sleep (are dead out-right, 1 Cor. 11. 30. Hence our so ma∣ny diseases, miseries, maladies, troubles without, ter∣rours within; it is this theefe in the Candle that wasts us, this fly in the Box that corrupts us; this traytor in the heart, that betrayes and exposes us to all perils. In which regard it was a sound and savory reply of an English Captaine at the losse of Callice, who when a proud French-man tauntingly demanded, when will you fetch Callice againe? answered, when your sin〈…〉〈…〉es shall weigh downe ours. What, saith Saint Hierom, in the like case? by our sinnes are these Infidels made strong; and therefore a meane to lessen our punishments is, to lessen our sinnes, yea even Achior a very Ammo∣nite could say thus to Holef••rnes, Enquire if this peo∣ple have offended their God: otherwise all our warring will come to nothing.

And it is very rare in this case if there be not some Achan in the Army, some Sheba in the towne, some Jonas in the Ship, some distemper in the soule, dis∣order in the life, that God would have removed and remedied: as for instance; Jonas, how came he into

the Whales belly? was it not his owne undutifulnesse? David, whence came all his troubles by Absalom, Am∣mon, Adoniah? was it not his fondnesse and indulgence? a••d so of Ely. Jacob, what might hee thanke for all his afflictions (whereof God gave him not a draught but made him a diet drinke: so that hee had scarce a merry day, for one trouble or another:) whom had he to thanke for it? did he not thrust his owne feet into the stocks by that threefold lye of his, uttered in a breath to get the blessing?

Wherefore, if thou lovest thine owne ease, deale freely and ingenuously with God and thine owne soule; for sinne and punishment are inseparable compani∣ons, and goe tyed together with chaines of Adamant, as the Poet speakes, like individuall twins, they are borne together, live together, are attended one by the other, as the body by the shadow: where sinne is in the Saddle, there punishment is on the Crupper; whence it is, that the Hebrewes have but one and the same word for them both.

Ob: But thou hast repented and r••solvest to bee re∣formed.

An: Many in time of distresse have strong resoluti∣ons and promise faire, even a Candle as bigge as a Mast: but trouble being over, one of ten in the pound were well: which proves they never truly repented. Yea, in stead of being better they grow worse, like one that fals into a relapse from an Ag••e, to a burning feaver, which peradventure would be thy case, if God should now release the: at least thou mayst feare it: for to seeke unto God onely in affliction, is suspitious, and such seekers commonly are rejected with scorne, Proverbs 1. 24. to 33. Indeed, if thou shalt persevere (when thou art released) in doing that which now thou pur∣posest,

it is an infallable signe thy repentance is sound; O∣therwise not.

CHAP. V.

That it serves to worke in us amendment of life.

2. SEcondly, the malice of our enemies serves to worke in us amendment of life. Every Afflicti∣on sanctified, rubs off some rust, melts off some drosse, straines out some corruption, &c. which done, we rise out of trouble, as Christ rose out of the grave: for when the gold is fined the fire shall hold it no longer. The outward cold of affliction doth greatly increase the inward beate and fervor of the Graces of God in us. Indeed no Chastisement (saith the Author to the Hebrewes) for the present seemes to bee joyous, but grievous; But afterwards it bringeth the quiet fruit of righte∣ousnesse to them that are thereby exercised, Heb. 12. 11.

We are dunged with reproaches, that we may prove a richer soyle for grace, as Nazianzen speakes, (allu∣ding to the parable of the Figtree.) God beates us, that he may better us: he hedgeth us about with thornes, that he may keepe us within compasse, least wee breake over into Satans pastures: which indeede will fat us, but to the slaughter. Yea, he pricks us with Goades, that he may let out our ill humours, and happy thornes or Landsets of tribulation are those, which open a veyne for sin to gush out at.

God strips the body of pleasures to cloath the soule with righteousnesse, and o••tentimes strengthens our state of grace by impoverishing our temporall estate: for com∣monly the more Prosperity, the lesse Piety. The poore (saith Christ) receive the Gospell though the rich are more bound. It was an observation of Tacitus, that raising of the fortune, did rarely mend the disposition; onely Vespas••an was changed into the better; yea, if it makes us not worse, it is a wonder. Evagrius gives it as a high praise of the Emperour Mauritious, that in the height of all his Majesty, he retained his anci∣ent Piety. We serve God, as our servants serve us: of which many have too good cloathes, others too much wages, or are too fine fed to doe worke, as esops Hen being over fed was 〈◊〉〈◊〉 fat to lay, or perhaps too many under them; as a Gentleman having but one servant, thought him over burdned with worke, and there∣fore tooke another to helpe him: but having two, one of them so trusted to the others observance, that oft∣times they were both missing, and the worke not done, then he chose a third; but was worse served then, than before: whereupon he told his friend: when I had one servant, I had a servant; when I had two, I had but halfe of one: now I have three, I have never an one. Few men can disgest great felicity; Many a man hath been a looser by his gaines, and found, that that which mul∣teplyed his outward estate, hath abated his inward, and so on the contrary. David was never so tender, as when hee was hunted like a Partridge, 1 Sam. 26. 20. Jonah was at best, in the Whales belly. Stevens face never shone so faire, as when he stood before the Counsell, Acts 6. 15. Whilst the Romans had warres with Carthage, and enemies in Affricke, they knew not what ••ices meant in Rome.

Now if the winter of the one is found to bee the spring of the other, and the corruption of prosperity the generation of piety; who will esteeme those things good which make us worse, or, that evill, which brings such gaine and sweetnesse? Before I was afflicted (saith David) I went astray, but now doe I keepe thy Com∣mandements, Psal. 119. 67. These evil•• doe presse us, but it is to God and to holinesse. Yea, how much lower our afflictions weigh us downe on Earth, so much the more earnestly our affections mount up to Heaven.

An Egg will swim in salt water, but sink in fresh: so we. King David among so many publick and pri∣vate calamities and dysasters, kept his head above wa∣ter, and stood upright in his heart to God: but King Salomon his Sonne even sunke in the midst of delights and pleasures. Too much ranknesse layeth the Corne: and Trees over-laden with Fruit, are their owne ru∣ine: Happy was hee John 9. in being borne blinde, whose gaine of bodily sight made way for the spiri∣tuall, who of a Patient became an Advocate for his Savieur, who lost a Synagog••e and found Heaven, who by being abandoned of sinners was received of the Lord of glory; God rarely deprives a man of one fa∣culty, but he more then supplies in another. The de∣fect of corporall sight, hath not seldome mended the memory: for what is taken from one Sense is divided amongst the rest. When Zachary was dumbe▪ John Bap∣tist the voice was a breeding. Hannibal had but one ••ye, Appius, Claudius, Timelon, and Homer were quite blind; So was Mul••asses King of Tunis, and John King of Bohemia; But for the l••sse of that one Sense they were recompenced in the rest, they had most ex∣cellent mem••ries, rare inventions, and admirable other

parts: Or suppose he send sicknesse, the worst Feaver can come, does not more burne up our blood than our lust; And together with sweating out the Surfets of nat••••e, at the poares of the body, we weepe out the sinfull corruption of our nature at the poares of the Conscience; Yea the Author to the Hebrewes saith of Christ himselfe, that though he were the Son, yet (as he was man) Hee learned obedience by the things which he•• suffered, Heb. 5. 8. As in humane proceedings, Ill manners beget good Lawes; So in Divine, the wicked by their evill tongues beget good and holy lives in the godly: Whence Plutarch ad∣viseth us so circumsp••ctly to demeane our selves as if our enemies did alwayes behold us. Nothing soo∣ner brings us to the know••edge and amendment of our faults, than the scoffes of an enemy, which made Phi∣lip of Macedon acknowledge himselfe much be∣holding to his enemies (the Athenians) for speaking evill of him, for (saith hee) they ha••e made mee an honest man, to prove them lyars: Even ba••••en Leah when she was despised, became f••uitfull.

So that we may thanke our enemies, or must thank God for our enemies; Our soules shall shine the brigh∣ter one day for such rubbing; the cold winde clean∣ses the good graine: the hot fire refines the pure gold. Yea, put case we be gold, they will but try us; If Iron, they will scow••r away our rust.

I say not that a wicked heart will be bettered by affliction: for in the same fire that gold is made bright and pure, drosse is burnt and consumed: and under the same flaile that the graine is purged and preser∣ved, the huskes are broken and deminished. Neither are the Lees therefore confounded with the Wine, because they are pressed and tr••dden under the same

presse or planke: but I speake of affliction sanctified, and of the godly.

Yet let not the wicked••st man bee discouraged, for as when Christ called the blind man, the Disci∣ples said, be of good comfort, Hee calleth thee: so may I say to thee that art burthened with any kind of affliction, be of good comfort Christ calleth thee, saying, Come unto me by rep••ntance and amendment of life, and I will ease thee of thy sinnes and sor∣rowes, here and hereafter; onely as the blind man threw away his garment and followed Christ, so doe thou answer him, I will forsake my sin••es a••d follow thee. For if God like a prudent Prince, makes of∣fers and famos of warre, it is but to mend the condi∣tions of peace.

But farewell, I am for the already resolved; to whom I say, if the needle of affliction bee drawne through us by reason of wicked mens malice, it is but to conveigh with it the thred of amendment, and their worst to the godly serves but as the Thorne to the brest of the Nightingale, the which (if shee chance to sleep) causeth her to warble with a renew∣ed cheerfulnesse. For as blowes make bals•• to mount, and lashes make tops to goe, which of themselves would fall; so with their malice we are spurred up to duty, and made persevere in it, for commonly (like tops) no longer lasht, no longer we goe. Yea, these very tempestuous showers bring forth spirituall flowers and hearbs in abundance: Devotion (like fire in fr••sty weather) burnes hottest in aflliction. Ver∣tue provoked, addes much to it selfe: With the Arke of Noah the higher wee are tossed with the ••lood of their malice, the neerer we mount towards Heaven. When the waters of the ••lood came upon

the face of the earth, downe went stately Turrets, and Towers; but as the waters rose, the Arke rose still higher and higher. In like sort, when the wa∣ters of afflictions arise, downe goes the pride of life, the lust of the eyes; In a word, all the vanities of the World. But the Arke of the soule ariseth as these waters rise, and that higher and higher, even neerer and neerer towards Heaven.

I might illustrate this point by many observable things in nature: We see W••ll-waters arising from deep Springs, are hotter in Winter than in Summer, because the outward cold doth keepe in, and double their inward heate: And so of mans body, the more extreame the cold is without, the more doth the na∣turall heate fortifie▪ it selfe within, and guard the heart. The Corne receives an inward heate and com∣fort from the Frost and Snow which lyeth upon it: Trees lopt and pruned slourish the more, and beare the fuller for it: The Grape when it is most pressed and trodden, maketh the more and better Wine; The drossie gold is by the fire resined; Winds and Thun∣der cleares the ayre; Working Seas purge the Wine; Fire encreaseth the sent of any Perfume; Pounding makes all Spices smell the sweeter; Linnen when it is buckt and washt and wrung and beaten, becomes the whiter and fairer; The earth being torne up by the Plough, becomes more rich and fruitfull; Is there a peece of ground naturally good? Let it lye neg∣lected, it becomes wilde and barren; Yea, and the more rich and fertile that it is of it selfe▪ the m••re waste and fruitlesse it proveth for want of Til∣lage and Husbandry. The Razor though it be tem∣pered with a due proportion of steele, yet if it passe not the Grindstone or Whetstone, is neverthelesse un∣apt

to cut; yea, though it bee made once never so sharpe, if it be not often whetted it waxeth dull. All which are lively Emblemes of that truth which the Apostle delivers, 2 Cor. 4. 16. Wee faint not, for though our outward man perish, yet the inward man is renewed dayly: Even as a Lambe is much more lively and nimble for sheering. If by enmity and persecution (as with a knife) the Lord pareth and pruneth us, it is, that we may bring forth the more and better fruit; and unlesse we degenerate, we shall beare the better for bleeding: as Anteus, every time rose up the stronger when Hercules threw him to the ground, because he got new strength by touching of his Moher.

O admirable use of affliction; health from a wound; cure, from a disease; out of griefe, joy; gaine, out of losse; out of infirmity, strength; out of sinne, holinesse; out of death, life: yea, we shall redeome something of Gods dishonour by sinne, if we shall thence grow holy. But this is a harder Riddle than Samsons to these Philistims.

CHAP. VI.

That it stirres them up to prayer.

3. THirdly, because they quicken our devo∣tion, and make us pray unto God with more fervency, Lord (saith Isaiah) in trouble they will visite thee, they powred out prayers when thy chastening was upon them, Isay 26. 16. In their affliction (saith Hosea) they will seeke thee

diltgently, Hosea 5. 15. That we never pray so feeling∣ly, fervently, forcibly, as in time of affliction, may be seene in the examples of the children of Israel, Judg. 3. 9, 15. Elisha, 2 Kings 6. 18. Hezekiah, 2 Kings 19. 15, 16. Stephen, Acts 7. 59, 60. And lastly, in Jehos••phat, who being told that there was a great multitude comming against him from beyond the Sea, out of Aram, it followes, That Jehosaphat fea∣red, and set himselfe to seeke the Lord, and proclaimed a fast throughout all Judah: Yea, they came out of all parts, and joyned with him to enquire of the Lord, 2 Chro. 20. 3, 4, 13.

Neither doth it make us alone which suffer, earnest in prayer, but it makes others also labour in prayer to God for us, 2 Cor. 1. 10, 11. Acts 12. 5, 12. As what true members participate not some way of the bodyes smart. It is onely a Nero can sit and sing whiles Rome burnes, whence we are taught to pray in the plurall number, Our Father: and certainely he cannot pray or be heard for himselfe, that is no mans friend but his owne. No prayer without faith, no faith without Charity, no Charity without mutuall inter∣cession. But I proceed, Crosses are the files and whet∣stones, that set an edge on our Devotions, without which they grow dull and ineffectuall. Ionah sleepes in the Shippe, but prayes hard in the Whales belly.

Prayer is the wing of the soule, wherewith it flyes to Heaven, as meditation is the Eye wherewith wee see God. But our hearts are like ••lintstones, which must be smitten ere they will cast out these sparkes of devotion. Christ never heard of the Canaanitish woman untill her daughter was miserably vexed with a Divell, but then shee comes to him, and doth not

speake, but cry: need and desire have raised her voyce to an importunate clamour. The God of mercy is light of hearing, yet he loves a loud and vehement solicitation: not to make himselfe inclinable to grant, but to make us capable to receive blessings. And indeed the very pur∣pose of affliction is, to make us importunate: hee that heares the secret murmurs of our griefe, yet will not seeme to heare us till our cryes be loud and strong: as Demosthenes would not plead for his Client till he cryed to him, but then answered his sorrow, Now I feele thy cause.

Prayer is as an Arrow, if it be drawne up but a little; it goes not farre: but if it be puld up to the head, flyes strongly, and pearses deep; if it be but dribled forth of carelesse lips, it falls downe at our feet; the strength of our ••j••culation sends it up into heaven, and fetches downe a blessing. The Childe hath escaped many a stripe by his loud crying; and the very unjust Judge cannot endure the widdowes clamour. So unto servent prayer God will deny nothing. Whereas heartlesse mo∣tions doe but teach us to deny: Fervent sutes, offer vio∣lence both to earth and heaven. so that if we aske and misse, it is because we aske amisse: wee beat back the flame, not with a purpose to suppresse it, but to raise it higher, and to diffuse it. We stop the streame that it may swell the more, and a deniall doth but invite the importunate, as wee see in the Canaanitish woman, Mat. 15. Our holy longings are increased with de∣layes; it whets our appetite to bee held fasting, and whom will not Need make both humble and eloquent? If the case be woefull, it will bee exprest accordingly; the despaire of all other helpes, sends us importunately to the God of power; but while money can buy Phy∣sicke, or friends procure inlargement, the great Physi∣tian

and helper is not sought unto, nor throughly trusted in. It is written of the children of Israel, that so soone as they cryed unto the Lord, hee delivered them from their servitude under Eglon King of Moab; yet it is plaine, they were eighteene yeares under this bondage undelivered, Judg. 3. 14, 15. Doubtlesse they were not so unsensible of their owne misery as not to com∣plaine sooner then the end of eighteene yeares: the first houre they sighed for themselves, but now they cried unto God. They are words, and not prayers, which fall from carelesse lips; if we would prevaile with God, we must wrestle; and if we would wrestle happily with God, we must wrestle first with our owne dulnesse; yea, if wee felt our want, or wanted not desire, wee could speake to God in no tune but cries, and nothing but cries can peirce Heaven: the best mens zeale is but like a fire of greene wood, which burneth no longer than whiles it is blowne. Affliction to the soule is as plummets to a Clock, or winde to a Ship; holy and faithfull prayer, as oares to a Boat, and ill goeth the Boat without oares, or the Ship without winde, or the Clock without plum∣mets. Now are some afflicted in reputation, as Susanna was; others in children, as Elie; some by enemies, as David; others by friends, as Joseph; some in body, as Lazarus; others in goods, as Job; others in liberty, as John. In all extremities let us send this messenger to Christ for ease, faithfull and servent prayer; if this can but carry the burthen to him, he will carry it for us, and from us for ever.

Neither can we want incouragement to aske: when as the sicke of the palsie but asked health, and obtained al∣so forgivenesse of sinnes. When Solomon but desired wisedome, and the Lord gave him wisedome, and honour, and abundance of wealth. When Jacob asked but meat

and cloathing, and God made him a great rich man. When Zacheus desired onely to ••••ave a sight of Christ, and was so happy as to entertaine him into his h••use, into his heart, yea to be entertained into Christs king∣dome.

We doe not (yea in many cases we dare not) aske so much, as God is pleased to give: Neither dost thou O Saviour measure thy gifts by our petitions, but by our wants, and thine owne mercies.

True, if the all-wise God shall fore-see that thou wouldest serve him as the prodigall sonne served his fa∣ther, who prayed but till he had got his patrimony, and then f••rsooke him, and spent the same in Ryot, to the gi∣vers dishonour; as too many use 〈◊〉〈◊〉 the Ocean of Gods bounty, as we doe the Thames; it brings us in all man∣ner of provision: cloathes to cover us, fuell to warme us, foode to nourish us, wine to che••re us, gold to enrich us: and wee in recompence soyle it with our rubbish, filth, common shores, and such like excretions: even as the Cloud thats lifted up and advanced by the Sunne, ob∣scures the Sun. In this case he will either deny thee in mercy, as hee did Saint Paul, 2 Cor. 12. 8, 9. and our Saviour himselfe, Math. 26. 39. or graunt thee thy re∣quests in wroth, as he did a King to the Israelites, and Quayles wherewith hee fed their bodyes; but withall sending leannesse into their soules, Psal. 106. 15. And well doth that Childe deserve to be so served, who will lay out the money given him by his father to buy poyson, or weapons to murther him with. Wherefore let thy prayers not onely be fervent, but frequent for thy wants are so. And be sure to aske good things to a good end, and then if we aske thus according to Gods will in Christs name, we know that he will heare us, and grant whatsoever petitious we have desired, 1 John 5. 14, 15.

CHAP. VII.

That it weanes them from the love of the world.

4. FOurthly, our sufferings weane us from the love of the world, yea, make us loath and contemne it, and contrary wise fix upon Hea∣ven, with a desire to be dissolved. S. Peter at Christs transfiguration, enjoying but a glimpse of hap∣pinesse here, was so ravished and transported with the love of his present estate, that hee breakes out into these words, Master, it is good for us to bee here; hee would faine have made it his dwelling place: and being loath to depart, Christ must make three Tabernacles, Mat. 17. 4. The love of this world so makes us forget the world to come, that like the Israelites we desire rather to live in the troubles of Aegypt, then in the land of pro∣mise. Whereas S. Paul having spoken of his bends in Christ, and of the spirituall combate, concludeth, I desire to be dissolved, and to be with Christ, which is best of all, Phil. 1. 22, 23. Yea, it transported him to heaven before hee came thither: as Mary was not where shee was, but where her desire was, and that was with Christ. Prosperity makes us drunke with the love of the world, like the Gadereans, who preferred their swine before their soules: or him in the parable, that would goe to see his farme, and lose heaven: or the Rich glutton, who never thought of heaven, till he was in hell: and

thousands more, who if they have but something to leave behinde them, 'tis no matter whether they have any thing to carry with them.

But as sleep composeth drunkennes, so the crosse will bring a man to himselfe againe: for when the staffe we so nourish to bare us, becom•• a cudgell to beat us: when we finde the world to serve us, as the Jewes did Christ, carry us up to the top of the hill, and then strive to throw us downe headlong: Luke 4. 29. When the minde is so invested with cares, molested with griefe, vex∣ed with paine, that which way soever we cast our eyes, wee finde cause of complaint: wee more loath the world then ever we loved it, as Amnon did his sister Tamor: yea, when life which is held a friend, becomes an enemy, then death which is an enemy becomes a friend, and is so accounted: as who having cast Ankor in a safe Road, would againe wish himselfe in the stormes of a trou∣blesome Sea?

Yea, in case wee have made some progresse in Reli∣gion, and found a good conscience sprinkled with the bloud of Christ, (the marrow of all comforts,) and re∣solved with Joseph to forsake our Coate rather than our Faith: yet if the world but make new offers of preferment, or some large improvement of profits and pleasures; we begin to drawback, or at least we know not whether to chuse: like a horse that would, and yet would not leap a ditch. And after a little conflict, ha∣ving halfe yeelded to forsake that with joy, which can∣not be kept but with danger; we resolve thus: The same God which hath made my crosses cheerefull, can aswell make my prosperity conscionable. Why then should I refuse so faire an offer: but alas, having made our obayce, it is not long ere these pleasures and honours, these ••icbes and abundance, prove as thornes, to choake the good

seed of Gods word formerly sow••e in our hearts: as it is Math. 13. 22. For prosperity to Religion, is as the Ivy to the Oake, it quickly eates out the heart of it: yea, as the Misselto and Ivy (sucking by their straight embra∣ces, the very sap, that onely giveth vigetation from the rootes of the Oake and Hawthorne,) will stourish when the Trees wither: so in this case, the corr••ption of the good is alwayes the generation of the evill: and so on the contrary, crosses in the estate, diseases of the body, malladies of the minde, are the medsons of the soule: the impayring of the one, is the repayring of the other.

When no man would harbour that unthrift Son in the Gospell, hee turned back againe to his Father, but never before. Lais of Corinth while she was young, doa∣ted upon her glasse, but when she grew old and withered, shee loathed it as much, which made her give it up to Venus. When Satan is let loose upon us to shew us our sinnes, and the danger wee are in, then farewell profit, farwell pleasure, treasure, and all, rather than I will endure such a racke, such a hell in my consci∣ence.

Whereas if wee should onely heare of misery, or reade what is threatned in the word: though it might a little fright us, it would never mend us. Birdes are frighted at first, with the husbandmans scar-crowes, but after a while, observing that they stir not, are bold to sit upon them, and defile them.

Thus as harmonious sounds are advanced by a silent darkenesse, so are the glad tydings of salvation. The Gos∣pell never sounds so sweet, as in the night of persecu∣tion, or of our private affliction.

When Virtue came downe from heaven (as the Poets faigne) rich men spurned at her, wicked men abhorred her, Courtyors scoft at her, Citizens hated her; and being

thrust out of doores in every place, she came at last to her sisters, poverty and affliction: and of them found entertainment. When it ceased to bee with Sarah after the manner of the world, shee conceived Isaac: so when it ceaseth to be with us after the manner of the worlds favorites, we conceive holy desires, quietnesse, and tranquil∣lity of minde, with such like spirituall contentments. Yea, we make faith our onely option: whereas before we kept open house for all vices, as the States are said to keepe open house for all Religions: or if not, it fares with piety as with holy water, every one praiseth it, and thinkes it hath some rare vertue in it; but offer to sprin∣kle them with the ••••me, they shut their eyes, and turne away their faces: and no marvell, for wee never taste this manna from heaven, untill we leave the leaven of this Aegypt.

Now better the body or estate perish, than the soule: though wee are too sensuall to consent unto it, Plus pa∣stor, in vulnere gregis, sui vulneratur. The losse of a gracelesse childe cannot but greive the father, though the father himselfe were in danger of mischiefe by that childe: as David mourned for Absolom that would have cut his throat. True prosperity is hearty meat, but not digestible by a weake stomack; strong wine, but naught for a weake braine: The prosperity of fooles de∣stroyeth them, Prov. 1. 32. So that all temporall bles∣sings, are as they hit: but if the minde doe not answer, they were better mist. The more any man hath, the more cause he hath to pray, Lord leade us not into temptation: for wee cannot so heartily thinke of our home above, whiles we are furnished with these earthly conten••ments below; but when God strips us of them, straitwayes our minde is homewards. Whiles Naomies husband and sonnes were alive, wee finde no motion of her re∣tiring

home to Judah; let her earthly stayes be remo∣ved, she thinkes presently of removing to her Courstry: a delicious life, when every thing about us is resplen∣dent and contentfull, makes us that we have no minde to goe to Heaven; wherefore as a loving mother, when shee would weane her childe from the dug, maketh it bitter with Wormewood or Aloes; so dealeth the Lord with us, he maketh this life bitter unto us by suffering our enemies to persecute and oppresse us; to the end wee may contemne the world, and transport our hopes from Earth to Heaven; he makes us weepe in this Vale of misery, that wee may the more eagerly long for that place of felicity, where all teares shall bee wip't from our eyes. Our wine (saith Gregory) hath some Gall put into it, that wee should not be so delighted with the way, as to forget wh••ther wee are going. And this is no small abatement to the bitternesse of adversities, that they teach us the way to Heaven: for the lesse comfort we finde on earth, the more we seeke above, and the more wee esteeme the best things: and wee are very ungratefull if we do not thanke him for that which so overcomes us, that it overcomes the love of the world in us.

Experience shewes, that in Countries where be the greatest plenty of fruits, they have the shortest lives, they doe so surfet on their aboundance. Sicily is so full of sweet flowers, if we beleeve Diodorus Siculus, that dogs cannot hunt there; and it is questionable whether the injoying of outward things, or the contemning of them be the greatest happinesse: for to be deprived of them is but to be deprived of a Dye, wherewith a man might either win or lose; yea, doth not a large portion of them many times prove to the Owner like a treacherout Dye indeed, which flatters an improvident Gantester

with his ow••e hand to thr••w away his wealth to ano∣ther? Or to yeeld it the uttermost, gold may make a man the richer, not the better; honour may make him the higher, not the happier: and all temporall delights are but as flowers, they onely have their moneth and are gone; this morning in the bosome, the next in the Besome.

The consideration whereof, made the very Heathen Philosophers hate this world, though they saw not where to finde a better. Yea, it made Themistocles so under∣value transitory thing•• in comparison of vertue, that see∣ing rich Brac••lots of previous stones, lie in his path, he ••ad his friend take them up, saying, Thou art not Themisto∣cles. And indeed in ••s Heaven onely that hath a founda∣tion, Earth hath none, God hath hanged it upon nothing: and the things therein are very nothing.

Nothing feeds pride nor keepes off repentance so much as, prosperous advantage. Tis a wonder to see a Favou∣rite study for ought but additions to his Greatnesse; God shall have much adoe to make him know himselfe. The cloath that hath many staines must passe through many ••arders: no lesse than an odious leaprosie will humble Naaman; wherefore by it the onely wise God thought meet to sawc•• the valour, dignity, renowne, victories, of that famous Generall of the Syrians. If I could be so uncharitable as to wish an enemies soule lost, this were the onely way, let him live in the height of the worlds blandishments; for how can he love a second Mistresse that never saw but one beauty, and still continues deep∣ly inamoured on it? Why is the Lapwing made an Hieroglyphicke of infelicity? but because it hath a lit∣tle Corronet upon the head, and yet feeds upon the worst of excrements. The Peacock hath more painted Plumes, yet is the Eagle accounted the Queene of Birdes, be∣cause

she flyeth neerest he••ven. We often see, nothing carries us so far from God, as those favours he hath im∣ported to us. Tis the misery of the poore to be neglected of men; tis the misery of the rich to neglect their God: The B••dger being wounded with the prickles of the Hedghog his invited guest, whom at first hee welcomed and entertained in his Cabbi•• as an inward friend, man∣nerly desiring him to depart in kindnesse, as he came; could receive no other answer then that hee for his owne part found himselfe very well at ease, and they that were not, had reason to seeke out another seat that might like them better. It is but a fable, yet the morrall is true, perspicuous, profitable. Many shall one day repent that they were happy too soone. Many a man cryes out, O that I were so rich, so healthfull, so quiet, so happy, &c. Alas, though thou hadst thy wish for the present, thou shouldst (perhaps) be a loser in the sequoll. The Physi∣tian doth not heare his Patient in what he would, yet heareth him in taking occasion to doe another thing more conducible to his health. God loves to give us cooles and heats in our desires, and will so allay our joyes, that their fruition hurt us not: he knowes that as it is with the body touching meates, the greater plenty, the lesse dainty; and too long forbearance causes a Surfet, when wee come to full food: So it fares with the minde touching worldly contentments; therefore hee feeds us not with the dish, but with the spoone, and will have us neither cloyed nor famished. In this life, Mercy and mi∣sery, griefe and Grace, Good and bad, are blended one with the other; because if we should have nothing but comfort, Earth would be thought Heaven: besides, if Christ-tide lasted all the yeare, what would become of Lent? If every day were Good-friday, the world would be weary of F••sting. Secundus calls death a sleepe eter∣nall;

the wicked mans feare, the godly mans wish. Where the conscience is cleare, death is looked for without feare; yea, desired with delight, accepted with devotion: why, it is but the cessation of trouble, the extinction of sinne, the deliverance from enemies, a rescue from Satan, the quiet rest of the body, and infranchizement of the soule. The wo∣man great with childe, is ever musing upon the time of her delivery: and hath not hee the like cause, when Death is his Bridge from woe to glory? Though it bee the wicked mans shipwrack, tis the good mans putting into harbour: And hereupon finding himselfe hated, persecuted, afflicted, and tormented, by enemies of all sorts, he can as willingly leave the world, as others can for∣goe the Court: yea, as willingly dye as dine; yea, no woman with childe did ever more exactly count her time. No Jew did evermore earnestly wish for the Jubily, No servant so desires the end of his yeares, No stranger so longs to be at home: as he expects the pro∣mise of Christs comming. It is the strength of his hope, the sweet object of his faith, in the midst of all sor∣rowes the comfort of his heart; the heart of all his com∣forts, the incouragement of his wearied spirits, the common clasule, the continuall period and shutting up of his prayers, come Lord Jesus, come quickly.

Whereas the worlds favourites goe as unwillingly from hence, as boyes from the midst of a game. Neither hath the rich man so much advantage of the poore in injoying, as the poore hath of the rich, in leaving. True, rich men may also learne this slight: for the way to grieve lesse, is to love lesse. And indeed, what shouldst thou doe in case thou seest that the world runs not on thy side, but give over the world, and be on Gods side? Let us care little for the world, that cares so little for us; let us crosse saile, and turne another way; let us goe forth therefore

out of the Campe, bearing his reproach; for we have no con∣tinuing Citie, but we seeke one to come, Heb. 13. 13, 14.

CHAP. VIII.

That it keepes them alwayes prepared to the spi∣rituall combate.

5. FIfthly, the Lord permitteth them often to afflict and assaile us, to the end we may be al∣wayes prepared for tribulation 〈◊〉〈◊〉 as wise Mariners in a calme, make all their tacklings sure and strong, that they may be provided against the next storme, which they cannot looke to be long with∣out. Or as experienced Souldiers in time of peace, pre∣pare against the day of battell; and so much the ra∣ther, when they looke every day for the approach of the enemy. They (saith Socrates) that set sayle into a calme Sea in a faire quiet weather, have notwithstand∣ing all instruments and materials ready, which may be of use in a tempest: so he that enjoyes a prosperous and happy estate, if wise, doth even in that time prepare for the harder and more crosse occurrents: and so much the rather, because a great calme presageth a sudden storme. The people of L••yish being rich and wanting nothing, grew carelesse and secure; and being secure, and mistrusting nothing, they were smoate with the edge of the sword, and had their Citie burnt, Judg. 18. The way to be safe is never to be secure. The walls of a Citie that are not repaired in peace, will hardly bee mended in a

siege. Alexander having set his Army in battell array, and finding a Souldier then mending his Armes, casheered him; saying, that was a time of dealing blowes, not of preparing weapons.

Wee are oft times se•• upon, to the end that wee may continually buckle unto us the whole Armour of God, pre∣scribed by Paul, Ephes. 6. 13. to 19. That we may be alwayes ready for the battell by walking circumspectly, not as fooles, but as wise. Ephes. 5. 15. Therefore redee∣ming the time, because the dayes are evill. Vers. 16. For as those that have no enemies to incounter them, cast their Armour aside and let it rust, because they are secure from danger; but when their enemies are at hand, and sound the Alarum, they both wake and sleepe in their ar∣mour, because they would be ready for the assault. So if we were not often in skirmish with our enemies, we should lay aside our spirituall armour; but when wee have continuall use of it, wee still keepe it fast buckled unto us; that being armed at all points, wee may be able to make resistance, that wee be not surprized at unawares.

Neither would it be good for us at present, if wee had not these enemies to stand in awe and feare of; but much more inconvenient in divers resp••cts: as wise Scipi•• (that mirrour of wisedome) told some, who with no small joy avouched that the common-wealth of Rome was now in safe estate, seeing they had van∣quished the Carthaginians, and conquered the inhabi∣tants of Pontus. Neither would he for that only rea∣son have Carthage destroyed, because it should hinder Rome from sleeping. Yea, God himselfe would have the Hittites, Gargesites, Amorites, Canaanites, Peresites, Hivites, and Jebusites, (strong and warlike Nations,) to be in the midst of Israel, least Israel should sleepe in

sinne, and want matter for exercise, fight, and con∣quest. Here may be felicity with security; never with safety. The time when the envious man did sowe his seed, was whilst men were in bed. No servants more order∣ly use their M••sters tallent, than those that ever feare their Masters sudden returne. No Housholder more safe, then he who at every watch suspects the Theeves entring. Sampson could not be bound, till he was first got asleepe: Wouldst thou not be overcome, be not se∣oure. Fly from the workes of darkenesse at a great distance, and consider as well the bitternesse of what will follow, as the sweetnes of a momentany pleasure: not un∣like a great personage of this Land, who said to his La∣dy (offering him a bribe in behalfe of a suppliant) gentle Eve I will none of your Apple: Yea, in vigi∣lancy and watchfulnes, imitate the Nightingale, which sleepes with her breast upon a thorne for feare of the Serpent, which continually studies her ruine. Wee would not willingly a Tempest should take us with∣out our Cloakes. Seneca reports of Caesar, that hee did quickly sheath the sword, but hee never laid it off, The sight of a weapon discourageth a Theefe. While wee keepe our Javelins in our hands, we escape many assaults. So that a Christians resolution should bee like King Alfreds,

Si modò victor er as, ad crastina bell•• pavebas, Si modo victus er as, ad ••rastina bella parabas. If we conquer to day, let us feare the skirmish to morrow. If we be overcome to day, let us hope to get the victo∣ry to morrow.

An assaulted City must keepe a carefull watch, or it will not long hold out▪ yea, the provident Fen∣man

mends his bank••s in Summer, least his ground be drowned in Winter. And we must so take our leaves of all afflictions, that we reserve a lodging for them, and expect their returne. And so much the rather, because what hath been long expected falleth the easier: and evils precogitated, strike but weakly.

CHAP. IX.

How it discovers whether we be true beleevers or Hypocrites.

6. SIxthly, that we may experimentally know our selves, and be knowne of others whet••er we be true beleevers or Hypocrites.

First our selves, divers play Alexander on the stage, but few or none in the field. Many can suffer Martyrdome in speculation, who being put to it cannot concoct a foule word. We are all valiant soul∣diers, till we come to ••ight: excellent Philosophers, till we come to dispute: Good Christians, till wee come to master our owne ••usts: but it is opposition that gives the tryall, when Corruptions fight against the graces, and cause Argente to seeme more bright in a sable field. Many while wealth lasts are very honest men and square dealers, at least seeme so; yea, they will maintaine that all hardnesse is to be indured ra∣ther than Conscience violated, or God offended: but ••all they into poverty, and then that they may main∣taine

themselves, they will lye, deceive, steale, proste∣tute their Chastity, sell their consciences, and what not. Even Hazael before hee met with an opportunity, could say, What? is thy servant a dogge? and Balaam could bragge, Though thou wouldst give me thine house full of gold I would not, &c. Yet when it came to the tryall he did as bad, for little or nothing: but a man is in deed what he is in tryall. If with the Pomecitron, Limon, and Oreng-tree, wee are alwayes greene and alwayes fruitfull, Summer and Winter: if our soules shall like of Christ for a suitor when wee finde no other Joynture but the Crosse; we are sure wee are Christians.

2. That others may know us. A souldier is best knowne in the front of a Battle, a Pilate in a storme, a nimble active man in a Race, and a Champion in the lists; How well the strings of an instrument are tu∣ned and set, is best knowne when they are touched by the hand of a skilfull musition. There must be dif∣ferences among you (saith Saint P••ul) that the appro∣ved may be knowne, 1 Cor. 11. 19. For as Thrashing separates the straw, and Wynowing the chaffe from the Corne; So persecution seperates the hypocrite from the company of beleevers, Luke 22. 31. When a s••rving∣man followes two men w••lling together, wee cannot tell which is his m••ste•• till they part: so when the Gospell and outward prosperity goe together, it is hard to judge which is most respected. Our Churches are full (blessed be God) but come we not to please others as the Poet made his Playes, or as Simon Magus was christned for company; or is it not more for feare of the Law, than for love of the Gospell? It is a great questi∣on, untill persecution arising because of the Word, puts it out of question; but then is that of Claudius Tauri∣nensis

more then verified, they worship the dead Saints in a cold profession, while they w••orry the living in a cruell per∣secution: so that if the Bramble had beene the King of Trees, the Vine could not have met with worse usage.

Wee all call our selves Christians: why? it is an honourable thing to be so accounted: but who are such, is knowne onely where the power of godlinesse is in contempt. Where (as S. Austen speaks) a Christian in name will scoffe at a Christian indeed: for Christ, (saith Nazianzen) is stoned by many that are called Christians, th••ugh no otherwise then the Heathen Images are cal∣led Gods, as Justine Martyr notes, or as another hath it, many superstitiously adore the Crucifix that are ene∣mies to the Crosse of Christ.

That Childe (saith old Simem, meaning Christ) is appointed for a signe to be spoken against, that the thoughts of many hearts may bee opened, Luke 2. 34, 35. O how wicked men manifest their hatred and enmity against God and his people so soone as Persecution ariseth, because of the Word! Yea, it would put a wise man into an ex∣tasie to thinke how prophane men in such times will rayle upon those, whom one day they will wish they had imitated; as Justine Martyr speakes.

But its well enough, for by this meanes both the malice of Sathan and the world are better knowne and avoyded. Demetrius the Silversmith resisted Paul, per∣haps not so much for great Diana's sake, as the little Silver shrines by which his gaine came in. The carnall Cape••n••ytes followed Christ while he fed them, Joh. 6. 26. Judas can be content to beare the crosse, so he may beare the bagge: but Job will trust in God though he kill him. Job 13. 15. and David in deepest distresse, or desertion will hang on still, Psal. 43. last. Now who

will not say give me the Bird that will s••ng in winter, and seeke to my window in the hardest frost.

There is no tryall of friendship but in adversity: hee that is not ashamed of my bonds, not d••unted with my checks, not alienated with my disgrace, is a friend for me: one dram of that mans love, is worth a world of incon∣stant formallity. But that friend is false he••rted, who ob∣serveth me onely for his owne ends; like those the Phi∣losopher speaks of, who were not his friends, but friends to his wealth: or like him in Clements, not his, but ••is riches kinsman. For these Waspes that make such Mu∣sicke about the Gally pot, shew it was but the boney▪ h••y came for. And even the most hoggish Gadereans, will worship Christ during the spring-tides of Gods favours, not when they enjoy the light of his countenance, but when his steps drop fatnesse, and their Corne and Wine increaseth.

But alas, they are but bad workes that need rewards to crane them up withall; for neither paine nor losse, much lesse the censure of lewd persons, will trouble a well planted minde.

An Hypocrite like a fresh water souldier, may be Sea∣sicke in a calme, but the sincere Christians stomacke in∣dures all weathers: great changes never change him: Nei∣ther the Kings favours, or honours, nor the Lyons den, could make Daniell lose one dram of his integrity. Nei∣ther the preposterous affection of the Lycaonians, when they would deifie Paul and Barnabas, nor their devillish rage, when they goe about to stone them, could procure either to yeeld one haires breadth; and so of all the Martyrs that noble Army, whom neither the threatnings of fire, nor the faire and large promises of their cunning and cruell adversaries could cause them to shrinke from Christ.

Affliction tryeth whether a man hath grace in his heart or no; Set an empty Pitcher (the resemblance of a wicked man) to the fire, it crackes presently; whereas the fall (which resembles the Childe of God) will abide boyling; Gold imbroydered upon Silke, if cast into the fire, loseth his fashion, but not his weight; Copper lo∣seth his fashion and weight also: Persecution is the sword whereby our Salomon will try which is the true naturall Mother, which the pretended. Afflictions are the waters where our Gideon will try whether we are fit Souldiers to fight the Battell of Faith. A faithfull Wise (said Bradford) is never tryed so to be, untill she be assaulted: nor a faithfull Christian so approved, till pro••ed by affliction. Peace and prosperity hides many a false heart, as the snow drift covers an heape of dung: but when affliction like Simmians ••••ror••, pierceth through the soule, then the thoughts of many hearts are discove∣red: then it appeares plainly, that the love of Gods children was not meritricious, nor their obedience merce∣nary.

Many a man will doe f••r another, that will not suffer for him: slight siusse will shrinke when it comes to wet∣ting: counterfeit c••yne will prove d••osse when it shall be rub'd on the test, or cast into the c••usible. Behold (saith the Angell to the Church of Smyrna) it shall come to passe that the Devill shall cast some of you into Prison, that you may bee tryed, Revel. 2. 10. Strong drinke tr••••th the braine, and hard meat the stomacke. Gold and Silver are tryed in the fire, men in the f••rn••ce of adversity; As the f••rn••ce proveth the Potters Vessell, so doe temptations try mens thoughts; Eccles. 27. 5.

None but a regenerate heart can chuse rather to suffer affliction with the people of God, then to enjoy the plea∣sures of sin. An easie imp••rtunity will perswade Orpah

to returne from a Mother in law to a Mother in nature; from a roylesome journey, to rest; from strangers, to her kindred; from a hopelesse condition, to likelyhoods of con∣tentment: A little intreaty will serve to move nature to be good to it selfe; but to persist in actions of good∣nesse, though tyranny, torment, death and hell stood in our way; this is that conquest which shall be crowned with glory. Nature is like Glasse, bright, but brittle; The resolved Christian like Gold, which if we rub it, or beat it, or melt it, it will endure the teste, the touch, the ham∣mer, and still shine more orient; For Vertues like the Stars, shine brightest in the night, and fairest in the frost of Affliction.

But this is not all: for affliction will try and make knowne the truth and measure of each grace in particu∣lar. A temptation is like a question that examines what is in a man: As Balaam was tryed and examined whe∣ther hee feared God, or loved 〈◊〉〈◊〉 world most? when Ba∣lack told him, am not I able indeed to promote thee to honour? And Joseph no lesse, when in the armes of his tempting Mistresse: but the one basely yeelds, and is casheered for an hypocrite, the other comes off with an holy scorne, and God seales him ch••ste, with a proba∣tus est.

2. Againe secondly, Affliction is a not••ble meanes, to try whether wee have faith or not; The house built upon the sand, carries as good a shew as the house built on the Rock; and in a clear sun-shine day glisters as gal∣lantly: but the windes, and tempests, when they are up, will quickly shew the differen••••. Nothing is more easie then to trust God, when our Barnes and Coffers are full; And to say, give us our daily bread, when wee have it in our Cubbards: But when we have nothing, when wee know not how nor whence to get any thing,

then to depend upon an invisible bounty, this is a true and noble act of faith.

Thirdly, what our wisedome and humillity is. Pla∣to being demanded how hee knew a wise man, an∣swered; * 1.3 When being rebuked hee would not bee an∣gry, and being praised hee would not be proud: Our disposition is never well knowne, untill it be crossed; nor did Proteus ever change shapes, till hee was straigtned and held fast. Magistracy and misery will soone shew what manner of men we be; either will declare us bet∣ter or worse then wee seemed. Indeed, Prosperity (saith one) best discovers vice, but Adversity doth best discover Vertue: but he that is not good in both estates, would not be excellent in either; hee who cannot beare honour with moderation, cannot beare contempt with patience: whereas a true Moses can be a moderate favourite at Court, and a well ••mtented sheepherd in the field can turne and apply himselfe to any condition, and there∣with be content, as S. Paul was; Phil. 4. 11.

5. Fifthly, what patience we have; The Sea when it is calme weather, is as still and quiet, as any river: but let the windes once arise, and you shall soone see a di••∣ference; then appeares nothing but raging, and foaming out myre, and dirt. And that we are indeed, which we are in temptation: for can we not abide a drawing pla∣stor to draine away corrupt bloud, and humours; much l••sse can we finde case in cutting ••ff joynts and members, and pulling out eyes, which Repentance must doe.

6. Sixthly, a man is made knowne whether hee be feeble or strong by the provocation of an enemy: even calme tempers when they have been stirred, have bewray∣ed impetuousnesse of passion. And indeed how shall a man shew his strength, unlesse some burthen be laid upon his backe. Now hee tha•• overcommeth his owne anger

(saith Chilo) overcommeth a strong enemy, but he that is overcome by it, is a whiteliver (saith Hermes) for wrath proceedeth from feeblenesse of courage, and lacke of dis∣cretion; As may appeare in that, Women are sooner an∣gry then men, the sicke sooner then the healthy, and Old men sooner then Young. Againe, its nothing to endure a small tryall or affliction, every Cock-boat can swim in a River, every Sculler sayle in a Calme, every man can hold up his head in ordinary Gusts; but when a blacke storme arises, a tenth wave flowes, deep calls unto deep; Nature yeelds, Spirit faints, Heart fayles; Whereas grace is never quite out of heart, yea, is confident when hopes are adjourned, and expectation is delayed.

7. Again seaventhly, how excellently was Jobs sin∣cerity made known by Sathans malice, when he brought sorth those Angelicall words; What? shall we receive good at the hand of God, and not receive evill? Jo•• 2. 10. When he stood like a Centre unmoved, while the circumference of his estate was drawne above, beneath, about him, when in prosperity he could say, if my mouth hath kist my hand; and in adversity, the Lord giveth, and the Lord taketh, blessed be the name of the Lord. Hee was not so like the wicked as they are like dogs that follow the meat, not the man.

8. Againe eighthly, God suffers us to suffer much, more especially to try our perseverance, which is a grace so good and acceptable, that without it there is nothing good, nor acceptable; The Spaniell which sawneth when he is beaten, will never forsake his Master; and Trees well rooted will beare all stormes; The three Children walked up and downe in the fiery flames praysing God; And a Blade well tryed deserves a treble price. How did the Church of Pergamus approve her selfe; Yea, how was she approved of God which hath the sword with two

edges; when she held out in her workes even where Sa∣than dwelt and kept his Throne; I know thy workes (saith God) and that thou keepest my Name, and hast not deny∣ed my faith, even in those dayes when Antipas my faith∣full Martyr was slaine among you, where Satan dwelleth; yea, where his Throne is, and where some maintaine the Doctrine of Balaam, and the Nicholaitans, and teach that men ought to eate things sacrificed to Idols, and to commit fornication, &c. Revel. 2. 13, 14.

But how can I lay downe my life for Christ? when I cannot for his sake, quietly disgest a few reproachfull speeches? he will scarce bare blowes for him; that will not quietly put up, and disgest ill words.

Finally: Affliction, and Persecution, is both a whet∣stone, and a touch-stone to each particular grace: It humbleth the spirits of the repentant, tryeth the faith and patience of the sincere Christian, but hardneth the hearts of the ungodly; for wicked men grow worse after afflictions, as water growes more cold after an heat; yea like some Beasts, they grow mad with baiting; if cros∣ses or losses rush in upon them, they fall to the lan∣guage of Jobs wife, Curse God and dye, or to that of the King of Israels Messenger, Why should I serve God any longer? 2 King. 6. 33.

CHAP. X.

That it prevents greater evills of Sinne and Punishment to come.

7. SEventhly, the Lord by this evill of Chastise∣ment for sinnes past, preventeth the evills of sin, and greater punishments for the time to come. The Lord (saith Elihu) correcteth man that he might turne away from his enterprize, and that he might keepe backe his soule from the Pit, and that his life should not perish by the sword, Job 33. 17, 18. This salt doth not onely preserve from Corruption, but also eate out Corruption. We are chastened of the Lord (saith the Holy Ghost) that we might not be condemned with the world, 〈◊〉〈◊〉 Cor. 11. 32. If we be not chastned here, we shall be condemned hereafter: Erring soules bee corrected that they may be converted, not confounded. If Paul had not beene buffetted by Sathan and wicked men, he had been exalted out of measure, 2 Cor. 12. 7. Pride is so dange∣rous a poyson, that of another poyson there was confe∣cted a counterpayson to preserve him from it: God would rather suffer this chosen Vessell to fall into some infirmity, then to be proud of his singular priviledges, Least I should be exalted above measure through the abun∣dance of Revelations; (there was the poyson of Pride insinuating it selfe) I had a Thorne in the flesh, the mes∣senger of Sathan to bu••••et me; There wa•• the Counter∣poyson or Antidote which did at once make him both sick and whole.

And this is no unusuall thing with God: who in mercy doth so use the matter, that he cures one sinne by another: how many proud men have beene healed, by the shame of their uncleannesse? how many furious men, by a rash bloudshed? and so in many other cases: one Devill being used for the ejection of another.

Yea, we gain strength by every new fall; for hence issues deeper humility, stronger hatred of sinne, fresh in∣dignation against our selves, more experience of the de∣ceitfulnesse of our hearts, renued resolutions untill sinne bee brought under, &c. 2 Cor. 7. 11. The Lord sets some messenger of Sathan and our lusts together by the eares, as the Aegyptians against the Aegyptians: that while two poysons wrestle, we may live. But my purpose is to speak of affliction, not sinne. Bodily sicknesse (saith S. Gregory) clenseth away sinnes committed, and curbeth, and hindereth those, that in health might have beene committed. The flesh indeed is nourished by softnes, but the spirit by hardnes: that is fed by delights, and plea∣sures, this groweth by bitternes. And hereupon when a Religious man (as Rufinus relates) prayed John the Ankorite, to free him of a certaine Ague; he answe∣red him, truly thou desirest to have a very necessary companion cast out of doores: for saith hee, as cloathes are washed with sope, so is the minde purified by diseases. And the same may be averred of all kindes of crosses: For is it not commonly seene, that the pleasures of the body are the poysons of the soule: heape riches and ••o∣nours upon an evill man: you doe but minister wine to him that hath a feaver, saith Aristotle: hony to one op∣pressed with choler, and meat to one troubled with morbus cealiacus, which increaseth the disease, saith Plutarch. For as Noah was drunk with his owne wine, so the cup of prosperity hath intoxicated many a soule: and

God hath no worse servants in our Land, than they that can live of their Lands, and care for no∣thing else.

Commonly, where is no want, is much wanton∣nesse. And as we grow rich in temporals, we grow poore in spirituals. Naball cannot abound, but hee must surfeit; Turtullus cannot be cloquent, but hee must turne the edge of his wit against the Gospell. Many cannot have beauty, but they must love their faces, more than their soules. Wee use Gods bles∣sings, as Jehu did Jehorams messengers: David, Goliahs sword: We turne them against their owner; and giver: and fight against Heaven with that health, wealth, wit, those friends, meanes, mercies that wee received thence, abusing peace to security, plenty to ease, promises to presumption, gifts to pride: for com∣monly, so much the more pr••••d, idle, secure, wanton, scornefull, impenitent: by how much the more we are inriched, advanced, and blessed. And it is just with God, to make us know what we had, by what we want; But I proceed:

The enjoyment of the Worlds peace might adde to my content, but it will indanger my soule; how oft doth the recovery of the body, state, or minde occasion a Relaps in the soule? Turne but the Candle, and that which keepes me in, puts me out; The youn∣ger brother shall not have all his portion least he run Ryot; All the life of Salomon was full of prosperity, and therefore we find, that Salamon did much for∣get God; but the whole life of David had many enemies and much adversity, and therefore we see by his pe∣nitentiall Psalmes, and others, that David did much remember God: And indeed, if God did not often vi∣sit us, we should serve him as the Women of Tartary

doe their husbands: who marry if they be absent but twenty dayes. But the fire of correction, eates out the rust of corruption. And as Vineger with its sha••pnesse, keepes flowers from corrupting: so their malice keeps our soules from festering; Bees are drowned in Honey, but live in Vineger. Now if sweet meates breed sur∣fets, it is good sometimes to taste of bitter, it is good somewhat to unloade when the Ship is in dan∣ger by too liberall a ballast. I will tell you a Para∣dox (I call it so because few will beleeve it, but it is true) many are able to say, they have learned to stand by falling, got strength by weaknesse. The burnt Child dreads the fire, and a broken bone well set, is faster ever after; Like Trees, we take deeper root by shaking; And like Torches we flame the brighter for bruizing and knocking, God suffered Sathan to spoile Job of his substance, rob him of his Children, punish him in his body; Yet marke but the Sequell well, and you shall find, that he was crost with a blessing. As the Physition in making of Triacle or Meth••i∣d••te for his Patient, useth Serpents, Adders, and such like poyson, that he may drive out one poyson with ano∣ther; Even so our spirituall Physition is pleased to use the malice of Sathan, and wicked men, when hee tempereth to us the Cup of affliction, that hereby he may expell one evill with another; Yea, two evils with one; namely, the evill of sinne, and the evill of punish∣ment, and that both temporall and eternall.

Perhaps this byting plaister burneth thee, but it healeth thee. He suffers us to be afflicted, because he will not suff••s us to be damned; such is the goodnesse of our heavenly Father to us, that even his anger pro∣ceeds from mercy; he scourgeth the flesh, that the spirit may be saved in the day of Jesus Christ, 1 Cor. 5. 5

Yea, Joseph was therefore abased in the dungeon, that his advancement might be the greater. It is true, in our thoughts we often speake for the flesh, as abra∣ham did for Ismael, O that Ismael might live in thy sight! No, God takes away Ismael and gives Isaac; he withdrawes the pleasure of the flesh, gives delight to the soule, crossing us in our wils, that he may ad∣vance our benefit. The Man sicke of a burning feaver cries to his Physitian for drinke; he pities him, but does not satisfie him; he gives him proper physicke, but not drinke. A man is sick of a Plurisie, the Physi∣tian lets him blood, he is content with it; the arme shall smart to ease the heart. The covetous man hath a plurisie of riches, God lets him blood by poverty; let him be patient, it is a course to save his soule.

But we are so sensuall, that no reason can prevaile: Wee are sorry to lose the proper cause of our sor∣row; we are like whi••ing Children, that will not stay untill their milke be cold, but must have it, though they be scalded with it. Yea, it fares with many, as with the mother of Nero: let them be damd, so they may be dubd. But our heavenly Father will doe us good, though we desire the contrary: Wherefore if he scourge us any way, so we bleed not; or till we bleed, so we faint not; or till we even faint, so we perish not; let us be comforted: for if the Lord prune his Vine, he meanes not to root it up; if he minister physicke to our soules, it is because hee would not have us dye in our sinnes; all is for salvation. What if N••ah were pent up in the Arke, so long as he was safe in it: what if it were his prison, so long as it was his Fort also against the waters?

I might illustrate the point, and make it plaine by sundry and divers comparisons. We know, one naile

drives out another; one heat another; one cold ano∣ther: yea, out of admirable experience I can witnesse it, that for most constitutions there is not such a re∣medy for a Cold in the head or extreame tendernesse, as a frequent bathing it (especially the temples) in cold water; I can justly say, I am twenty yeares the younger for it. Yea, one sorrow drives out another; one passion another; one rumour is expelled by another: and though for the most part, contraries are cured by contraries; yet not seldome will Physitians stop a Lask with a Purge; they will bleed a Patient in the Arme. to stop a worse bleeding at Nose. Againe, in some Patients they will procure a gentle Ague, that they may cure him of a more dangerous disease. Even so deales God with us: he often punisheth the worser part of man (saith Saint Hierome,) That is, the body, state, or name, that the better part (to wit) the soule, may be saved in the day of judgement. Neither are chastisements any whit lesse necessary for the soule, than medicines are for the body: many a man had been undon•• by prosperity, if they had not been undone by adversity; they had perished in their soules, if they had not perished in their bodyes, estates, or good names. It is probable, Na∣amans soule had never been cleansed, if his body had not beene leaprous; but his leaprous flesh brought him to a white and cleane spirit; and though affliction be hard of digestion to the naturall man; yet the sheepe of Christ know, that to feed upon this salt March is the onely preservative against the Rot: the experien∣ced Christian knowes, that it is good for the soule, that the body is sometime sick; and therefore to have his inward man cured, hee is content his outward man should bee diseased; and cares not so the sinnes of his soule may be lessened, though the soares of his flesh

be increased. It is better saith Saint Hierome, to have a sick stomack, than a grieved mind. Yea, hee desires with Saint Austin, that God will send him any plague, rather than the plague of the heart.

And why is it not so with thee? I hope thou de∣sirest thy soules safety above all; and thou knowest, the stomack that is purged must be content to part with some good nourishment, that it may deliver it selfe of more evill humours. Of what kinde soever thy sufferings bee, it is doubtlesse the fittest for thy soules recovery; or else God (the onely wise Physi∣tian) would not appoint it. Now who would not be willing to bleed, when by that meanes an inve∣terate sicknesse may be prevented? Yea, it is a happy blood-letting which saves the life, which makes Saint Austin say unto God; Let my body be crucified, or burnt, or doe with it what thou wilt, so thou save my soule. And another, let me swimme a River of boyling brimstone to live eternally ••appy; rather than dwell in a Paradise of pleasure to bee damned after death.

CHAP. XI.

That it makes them humble.

8. EIghtly, that ••e may have an humble con∣ceit of our selves, and wholly depend upon God. We received the sentence of death in our selves (saith the Apostle) because we should not trust in our selves, but in God, who raiseth us up from the dead, 2 Cor. 1. 9. When Babes are afraid,

they cast themselves into the armes and bosome of their mother. A Hen leading her Chickens into the Sunne, they fall a playing with the dust, she may clock them to her long enough, they will not come: But when they see the Kite, then they come without calling: And so it fares with Gods Children till affliction come. The Prodigall never thought of his Father, till hee wanted huskes; the Peroni•• never made out to Christ till all her money was gone. The Widow that is left a∣lone trusteth in God, saith the Apostle, 1 Tim. 5. 5. who while she had an husba••d, leaned too much up∣on him. The poore man depends not upon the reliefe of others, untill hee ••inds nothing at home. Till our meanes is spent, wee are apt to trust in uncertaine riches; but after, in the name of the Lord, Zeph. 3. 12. Asa bore himselfe bold upon his forces, as being five hundred and fourescore thousand strong: till hee was overmatcht with an Army of a thousand thousand Ethiopians: this made him cry, helpe us O Lord our God, for we rest on thee, 2 Chron. 14.

God crosseth many times our likelyest projects, and makes the sin••ws of the Arme of flesh to crack, that being unbottomed of the creature, wee may trust in the living God: who giveth us richly all things to enjoy, 1 Tim. 6. 17.

The people of Layish, because they wanted no∣thing, would have businesse with no man, Judg. 18. 7. Where is no want, is much wantonnesse: and to be rich in temporals, hastens poverty in spirituals. The Moone is never eclipsed, but in the full: but the fuller she is, still the more remote from the Sunne. I thought in my prosperity (saith David) I shall never be moved, But thou didst hide thy face and I was trou∣bled, Then turned I unto thee, &c. Psal. 30. 6, 7, 8.

It is high time to humble them, that doe not find them∣selves to stand in need of God.

When a stubborne Delinquent, being committed, was no whit mollified with his durance, but grew more perverse than he was before; one of the Sena∣tors said to the rest, Let us forget him a while, and then he will remember himselfe; Loving Spaniels, the more they are beaten, the more tractable, and gentle doe they appeare, and apply themselves more diligent∣ly to their masters call.

The Heart is so hot of it selfe, that if it had not the Lungs, as Fannes to blow wind upon it, and kind∣ly moysture to coole it, it would soone perish with the owne heat: and yet when that moysture growes too redundant, it againe drownes the Heart. Who so nourisheth his servant daintily from his chil••hood shall after find him stubborne. In prosperity, wee are apt to thinke our selves men good enough, wee see not our need of God: but let him send the Crosse, it confutes us presently: and shewes us our nothing∣nesse. Even Saint Paul was sick of this disease, hee began to be pu••t up, untill the messenger of Satan was sent to take him downe, 2 Cor. 12. 7. And Saint Peter, Mat. 26. 33. Though all men should forsake thee, yet I will never forsake thee, bravely promised: but Peter the same night swore I know not the man; cowardly answered. It is one thing to suffer in speculation, and another in practice.

It is a wonder to see, how the best men may bee mistaken in their owne powers: When our Saviour propounds to James and John, are yee able to drink of the Cup that I shall drinke of? and to be baptized with the baptisme that I shall be baptized with? out of an eager desire of the honour, they are apt to un∣dertake

the condition: and answer accordingly, we are able, Math. 20. 22. But alas poore men, no thankes to them that they were able to ruime away (as they did) when their master was apprehended. For God must give us his dayly bread to feed us, and his dayly breath to quicken us, or we quickely perish: yet how common is it for men to brag and crack of what they can doe: yea, one that hath but a wooden head and a leaden heart, how will he helpe it out with a brazen face, and a golden hand; for being as great in pride, as he is small in desert: hee will keepe adoe in an audacious masterlinesse, as if with Simon Magus hee would bare downe all with large proffers. But this cannot be so pleasing to nature, as it is hatefull to God. Neither can there be a worse signe, of ensuing evill, then for a man in a carnall presumption to vaunt of his owne abilities? how justly doth God suffer that man to be foyled; purposely that he may be ashamed of his owne vaine selfe-confidence.

When a great Prelate durst write, Ego et Rex me∣us: I and my King: the King subscribed in act; Ego & servus meus, I and my slave; and quickly tooke downe the maine Mast of his ambition: so will God doe by all proud men, and make them know, that all their worthinesse, is in a capable misery: which he can soon doe, for let him but make our purses light, our hearts will soone grow heavy: at least, let him with that, deprive us of his other blessings: we become as dust, coagulated, and kneaded into Earth by teares. And cer∣ta••nely, if God owne such a man, he will quicken his sight with this Copris: Yea, he will leave him to him∣selfe, and let hi•• fall into some foule sinne, as he did Peter: And Saint Austin is peremptory that it hath beene prositable for proud men, to fall into some grose

offence; for they have not lost so much by their fall, a•• they have got by being downe. It is better to be humble under sinne, than bee proud of grace. Of the two, to be a Pharisee, is worse then to be a Publican: to be proud of good endowments, is worse then to have neither pride, nor good endowments. Yea in this case, the party is not onely bettered, but others learne humility thereby: for who can doe other then yearne, and feare, to see so rich, and goodly a vessell split, as David, or Solomon was.

Againe, it makes us pittifull, and compassionate to others: They (saith Sophocles) are usually the most compassionate to others, who have suffered miseries them∣selves. And what saith that Tyrian Queene? evills have taught mee to bemoane, all that affliction makes to groane.

And lastly, the Devill hereby is cheated, who if hee cannot beat us downe to sinne, will blow us up with pride: he will undermine us, if he cannot overthrow us: like a most cunning wrestler, who if he cannot crush a man to the ground with plaine strength, he will lift him up, that he may give him the greater fall.

And nothing doth more advantage Satan then pride: for first, a man shall never be a proficient, that thinkes himselfe already sufficient. Secondly, when hee can poyson our good workes with Pharisaisme; he makes us by overvaluing them, to lose them.

Confidence in God, doth onely support us: without him we are like Vines unpropt, which on the Earth do crawle. And suppose a man is exempt from many vices, yet he is not beholding to himselfe for it: Lord, saith S. Austin, thou hast forgiven me those sinnes which I have done, and those sinnes which onely by thy grace I have not done: they were done in our inclination to them, and even that inclination needs Gods mercy, and that

mercy he calls pardon. If wee escape temptation, it is his mercy; if wee stand in temptation, it is his mercy; if our wills consent not, it is his mercy; if we consent, and the act be hindred, it is his mercy; if wee fall and rise againe by repentance, all is his mercy. Neither are we sufficient of our selves to thinke, much lesse to speake, least of all to doe that which is good: 2 Cor. 3. 5. Wee have no good, wee doe no good, but wee may; wee must thanke grace for it: which is all in all. Yee can beare no fruit (saith our Saviour) except yee abide in mee: John 15. 4. Yea more expresly, without me can yee doe nothing. Verse 5.

So that we cannot put too much trust in him, not too little in our selves. O God, let me ever be humbly deje∣cted in the sence of mine owne insufficiency: let me give all the glory to thee, and take nothing to my selfe, but my infirmities; least it fare with me, as it did with that Ar∣menian Tigranes by name: who being encamped upon a hill, with foure hundred thousand men, and discove∣ring the A••my of the Romans, being not above fourteene thousand ma••ching towards him: made himselfe merry with it, saying, yonder men are too many for an Ambas∣sage, and too few for a Fight: when before the Sun-set, hee ••o••nd them enough to give him the chase, with in∣finit••-slaughter. And Pride seldome speeds better, especi∣ally if Hezekiahs heart bee lift up, God will pull him downe againe.

By this time wee see, that there is danger in being without dangers: that selfe confidence is pride without wit: that the best mindes troubled, yeeld inconsiderate motions: that as water violently stirred sends up bubbles, so the vanities of our hearts, and our most secret and hid∣den corruptions (as dregs in a glasse) shew themselves when shaken by an injury, though they lay ••id before.

And so the pride of man is beaten downe, as Job speakes, Job 33. 17. The sharpe water of affliction quickens our spirituall sight. So proud are we by nature, that before we come to the tryall, we think that we can repell the strongest assault, and overcome all enemies by our own power; but when wee feele our selves vanquished and foyled by every small temptation, wee learne to have a more humble conceit of our owne ability, and to depend wholly on the Lord: as is set downe, Deut. 8. 2. & 13. 3. to the end. Wee esteeme our Inches, Elles, till by tryall of evills we finde the contrary; but then alas, how full of feeblenesse is our body, and our minde of impati∣ence? If but a Beesting our slesh, it swels; and if but a tooth ake, the Head and Heart complaine. How small trifles make us weary of our selves? What can wee doe without thee? Without thee, what can we suffer? If thou be not (O Lord) strong in our weaknesse, we cannot be so much as weake; wee cannot so much as be. Yea selfe∣conceit, and desire of glory, is the last garment that even good men lay aside: Pride is the inmost coat which we put on first, and which we put off last; but sore affliction will make us give all to Him, of whom whatsoever we have, we hold. And we cannot ascribe too little to our selves, nor too much to Him, to whom wee owe more than we can ascribe.

Are we then molested with this guest, and would we be rid of him, returne we when we smart, to him that smiteth us, and not thinke to gaine by standing out: The Bird in the gin, the Fish upon the booke, the faster she strives, the firmer shee sticks. The Childe under his Fathers rod, the more hee strugles, the more stripes hee gots.

God will not give his over, till he hath broken their ston••acks, and made them kisse that Rod which the wicked

bite: so adding impatience to their impen••tence, and pas∣sive disobedience to their active. And when he hath brought us to this, the greater submission, the more grace: if there be one hollow in the valley lower than another, thither the waters gather. And the more lowly we are in our owne eyes, the more lovely we are in Gods: the more despicable in our selves, the more acceptable in him. O that wee could be but as lowly as we are unworthy. If then I be not humbled enough, let me want the peace or pl••nty I have; and so order my condition and estate, that I may want any thing, save my selfe.

CHAP. XII.

How it makes them conformable unto Christ their Head.

9. NInthly, that wee may bee conformable to Christ our Head; and like our elder Bro∣ther, who was consecrated through afflictions, reviled, buffeted, spit upon, crucified, and what not? for the Scribes were against him, the Pha∣risees against him, the Rulers banded themselves against him, the Atheists against him, Herod and all the spitefull and envious Jewes against him: whose birth was meane, whose life was contemptible, and whose death was igno∣minious. Yea, his Pallace was a Stable; his Courtyers, Beasts; his Chayre of state, a Manger; his Royall roabes, a few ragges: No Bells ring, no Bonefires proclaime his birth through the populous streets; no great Ladyes came to visit his Mother. And answerable to his in∣gresse

into the world was his progresse in it; and his egresse out of it. And wee must suffer with him, that we may be also glorified with him, Rom. 8. 17. When the Jewes offered Jesus, Gall and Vinegar, he tasted it, but would not drinke; he left the rest for his Church, and they must pledge him. Whosoever (saith our Sa∣viour) beareth not his crosse and commeth after me, can∣not be my Disciple, Luke 14. 27. For hereunto are ye called, saith S. Peter, For Christ also suffered for us, lea∣ving us an example, that we should follow his steps, 1 Pet. 2. 21. Againe, The Disciple (saith Christ) is not above his Master; but whosoever will be a perfect Disciple shall be as his Master, Luke 6. 40. Yea, S. Paul made this the most certaine testimony and seale of his Adop∣tion here, and glory afterward; his words are these, having delivered, that the Spirit of God beareth witnesse with our spirit, that we are the children of God: and ha∣ving added, If wee be children, we are also heires, even the heires of God, and heires annexed with Christ: if so be that we suffer with him, that we may also be glorified with him; making suffering as a principall condition annex∣ed; which is as if hee had said, it is impossible wee should be glorified with him, except we first suffer with him, Rom. 8. 16, 17. Whereupon having in another place reckoned up all priviledges which might mini∣ster unto him occasion of boasting; he concludeth, that what things were gaine unto him, those he accounted losse for Christ, that hee might know the fellowship of his suf∣ferings, and be made conformable to his death, Phil. 3. 10.

So that as hee beare his crosse, before he ware his crowne, and began to us in the cup of his fathers displea∣sure: so we must pledge him our part, and fill up that which is behinde of his sufferings, Colos. 1. 24.

Whence the Church (which is mysticall Christ, 1 Cor. 12. 12.) is called Gods threshing flower, Isay 21. 10. A Brand taken out of the fire, Zach. 3. 2. compared to Noahs Arke, which was tossed too and fro upon the waves: to Moses Bush burning with fire, Exod. 3. 2. to the stones of the Temple, which were first hewne in the mountaine, before s••t in the building. And set forth by that white horse in the Revelation, that is ever fol∣lowed and chased by the Red: Apocalyps 6. 2. 4. by the sacrifices of the Law, which were to passe the fire ere accepted, Rom. 12. 1.

So that there is no heaven to be had without touch∣ing upon hell coasts: as the Calendar tells us, we come not to Ascension day, till the Passion weeke be past. Suf∣fering is the way to raigning: through many tribulati∣ons must wee enter into the Kingdome of Heaven, Acts 14. 22.

And indeed, who would not bee ambitious of the same entertainment, which Christ himselfe had: God∣frey of Boloigne refused to be crowned in Ierusalem with 2 Crowne of Gold, because Christ his master had in that place beene crowned with a crowne of Thornes. It was told a poore Martyr in Queene Maryes dayes for a great favour forsooth; that he should put his le••ge in the same hole of the Stocks that John Philpot had done before. And yet thy sufferings, as they are nothing to what thy sinnes have deserved, so they are nothing to what thy Saviour hath suffered: for he endured many a little death all his life long, for thy sake; and at length, that painfull and cursed death of the crosse. To say no∣thing of the soule of his sufferings, which his soule then suffered, when hee sweat clots of bloud in the Gar∣den.

Now why must we pledge our Saviour, and fill up

the measure of his sufferings: not that Christs suffe∣rings are incompleat, nor to satisfie Gods justice for sinne, for thats done already, once for all; by him who bare our sinnes in his body on the Tree•• the just suffe∣ring for the unjust, and indenting for our freedome; as the articles of agreement fitly, and fairely drawne out, by himself declare, John 3. 15. 16. & 18. 8. And Gods ac∣quittance, which wee have to shew under his owne ••and, Math. 3. 17.

Neither doth God afflict his Church for any delight he takes in their trouble: for hee afflicts not willingly, Lament. 3. 33. Jer. 31. 20. Isay 63. 9. Nor yet to shew his soveraignty, Isay 45. 9. Rom. 9. 20. 10 24.

Nor lastly, is it meerely for his owne glory, with∣out any other respect: but out of pure necessity, and abundant love to us; as the reasons both before and after shew.

Againe, by suffering wee become followers of our brethren, who went before us. Brethren (saith S. Paul) ye are become followers of the Churches of God, which in Jude•• are in Christ Jesus, because ye have also suffe∣red the same things of your owne Country-men, even as they have of the Jewes, 1 Thess. 2. 14. It was the lot of Christ, and must be of all his followers to doe good, and to suffer evill. Wherefore let us be exhorted in the words of S. Peter, to rejoyce in suffering, for∣asmuch as wee with all the Saints, are partakers of Christs sufferings, that when his glory shall appeare, we may be glad and rejoyce, 1 Pet. 4. 13.

And what greater promotion can flesh and bloud be capable of, then a conformity to the Lord of glory. Christ wore a Crowne of Thornes for me, and shall I grudge to ware this Paper cap for him, said John Husse, when they put a cap upon him, that had ugly

devills palnted on it, with the title of heresie. And what said a French Martyr when a Rope was put a∣bout his fellow, give me that Gold chaine, and dub me a Knight of that noble order.

CHAP. XIII.

That it increaseth their faith.

10. TEnthly, because the malice of our enemies serves to increase our faith for the time to come, when we consider how the Lord hath delivered us formerly. God hath deli∣vered me (saith Paul) out of the mouth of the Lyon, (meaning Nero) and hee will deliver me from every evill worke, and will preserve me unto his heavenly Kingdome, 2 Tim. 4. 17, 18. When Saul tels David, Thou art not able to goe against this great Philistine to fight with him, for thou art a Boy, and he is a man of war from his youth: what saith David? Thy servant kept his Fathers Sheepe, and there came a Lyon, and likewise a Beare, and tooke a Sheepe out of the flocke, and I went out after him and smote him, and tooke it out of his mouth, and when he rose against me, I caught him by the beard, and smote him, and slew him; so thy servant slew both the Lyon and the Beare. Therefore (marke the inference) this uncircumcised Philistine shall be as one of them; Yea, (saith he) the Lord that delivered me out of the paw of the Lyon, and out of the paw of the Beare, he will deliver me out of the hands of this Philistine, 1 Sam. 17. 33. to 37. Observe how confidently he speakes.

That tree is deepest rooted in the Earth, which is most shaken by the windes: and they weake usually, that are planted in pleasant valleyes: so the Tree of faith, the more it is shaken with the violent stormes of trouble, the faster it becomes rooted by pati〈…〉〈…〉. Alexander be∣ing trayned up in huge and mighty enterprizes, when he was to fight with men, and beasts, haughty enemies, and huge Elephants; said, Loe a danger somewhat equi∣valent to my minde. He can never be a good souldier, that hath not felt the toyle of a battell; Ease and plenty made Hanniball say, he brought men into Campani••; but carried women out againe. Yea, the more deliverances David had, the greater was his faith: for after the Lord had delivered him often out of extreame exigents; namely, from this great Goliah, the cruelty of Saul, the unnaturall insurrection of Absalom, and the unjust curses of Shemei, he was able to say, I trust in God, nei∣ther will I feare what flesh can doe unto me, Psal. 56. 4. And in Psal. 3. I will not be afraid for ten thousand of the people that should beset me round about, Vers. 6. And in Psal. 18. 29. By thee I have broken through an host, and in thy name I will leape over a wall. His experience had made it so easie to him, that it was no more than a skip or jumpe. We men indeed therfore shut our hands, because we have opened them, making our former kind∣nesses arguments of sparing afterwards: But contra∣rily, God therefore gives, because he hath given; ma∣king his f••rmer favours arguments for more. It is Da∣vids onely argument, Psal. 4. Have mercy upon me (saith hee) and heark••n unto my prayer: Why? Thou hast set me at liberty when I was in distresse, Vers. 1. I might likewise here shew from 2 Chron. 20. 29. Phil. 1. 12, 13, 14. how the delivering of some; increaseth the faith of others; but I passe that.

That we may live by faith, and not by sence, hee first strips us of all our earthly confidence, and then gives us victory, and not before; lest he should be a loser in our gaine, his helpe uses to shew it selfe in extremity: he that can prevent evils, conceales his aide till dangers be ripe, and then hee is as carefull as be∣fore hee seemed connivent. Daniel is not delivered at the beginning of his trouble, he must first be in the Lyons den, and then he finds it. Those three Servants, Dan. 3. 26. are not rescued at the Ovens mouth; in the Fornace they are. That is a gracious and well tryed faith, that can hold out with confidence to the last. Like Abraham who is said to hope, against hope, Rom. 4. 18. which with God is a thing much set by: Yea, such hee accounts his Champions, and Worthies. Whence it is, many are trayned up in trouble all their dayes, as it fared with David; for as a Bare came to David after a Lyon, and a Gyant after a Bare, and a King after a Gyant, and Philistines after a King, and all to make him more hardy and confident in his God; so when they that are intended for Christs Champions, have fought with the Divell, and their owne lusts: they shall fight with Envy; when they have fought with Envy, they shall fight with poverty; when they have fought with poverty, they shall fight with infamy; when they have fought with infamy, they shall ••ight with sicknesse; and after that with death. Like a La∣bourer that is never out of worke: and this not onely proves, but mightily improves their faith: And indeed, till we have beene delivered out of a lesser trouble, we cannot trust God in a greater. Resembling that peasant, who would trust God upon the Land, but not upon the Sea; where should be but an inch-••••rd be∣tweene him and death.

To heare a man in his best health and vigour, to talke of his confidence in God, and assurance of devine favour, cannot be much worth: but 〈◊〉〈◊〉 in extremities, we can beleeve above hope, against hope; our hope is so much more noble, as our difficulties are greater. For Jayr••s to beleeve, that his sick daughter should reco∣ver, was no hard taske: but Christ will scrue up his faith to beleeve she shall againe live, though he see with his eyes she is fully dead. When we are in heavy Agonies, and feele a very hell in our conscience, then to apprehend mercy; when with Jonas in the Whales belly we can call upon God in faith, and see one con∣trary in another; in the very depth of Hell, Heaven; in the very midst of Anger, Love: When with the woman of Canaan, Math. 15. we can pick comfort out of the reproachfull name of dogge, and when nothing but warre appeares in Gods face, then by faith to pearce through all the thicke cloudes, and behold the sweet sun-shine of Gods favour, and grace in Christ, Heb. 11. 1. we are beleevers indeed,

And he, saith Saint Bernard, is to be reputed con∣stant whose minde taketh fresh courage in the midst of extremities. Like the Palme tree, which groweth so much the higher and stronger, and more fruitfull; by how much the more weight it hath hanging upon it.

Not that the strongest faith is free from doubting, for let a man looke downe from the top of the strong∣est steeple, admit the Battlements bee brest high, and he is sure he cannot fall; yet a kinde of feare possesses him. And well is it for us, that our assu••••nce is mix∣ed with doubting: Since the one makes us live, as though there were no Gospell; the other, to dye as if there were no Law.

The Lyon seemes to leave her young ones, till they

have almost kil'd themselves with roaring and how∣ling, but at last gaspe shee relieves them, whereby they become the more couragious. When the Prophet could say, Out of the depths have I cryed unto thee (in∣stantly followes) and not till then, the Lord heard me: the Lord saw him sinking all the while, yet lets him alone till he was at the bottome. Every maine affliction is our Red-sea, which whiles it threats to swallow, preserves us: now when it comes to a dead lift (as we say) then to have a strong confidence in God is thankworthy. Hope in a state hopelesse, and love to God under signes of his displeasure, and heavenly mindednesse in the midst of worldly affaires and allure∣ments, drawing a contrary way; is the chiefe praise of faith: to love that God who crosseth us, to kisse that hand which strikes us; to trust in that power which kils us; this is the honourable proofe of a Christian, this argues faith indeed. What made our Saviour say to that Woman of Canaan, O Woman, great is thy faith: but this; when neither his silence, nor his flat denyall could silence her, Math. 15. It is not enough to say, God is good to Israel, when Israel is in peace and prosperity, and neither feeles nor wants any thing: but God will have us beleeve that hee is good, even when we feele the smart of the rod, and at the same time see our enemies (the wicked) prosper. It best pleaseth him when wee can say boldly with Job, Though he kill me yet will I trust in him. When our enemies are behind us, and the Red Sea before us, then confidently to trust upon God is much worth. When we are in the barren wildernesse almost famished, then to beleeve that God will provide Manna from Hea∣ven, and water out of the Rock, is glorious: when with the three Children wee see nothing before us but a

fiery Furnace; to beleeve that God will send his Au∣gell to be our deliverer, this is heroicall, Dan. 3. 28. And those which are acquainted with the procee∣dings of God, well know; that cherishing ever followes stripes, as Cordials doe vehement evacuations, and the cleere ••ight of the morning a darke night: yea, if we can looke beyond the cloud of our afflictions, and see the sun-shine of comfort on the other side of it: wee cannot be so discouraged with the presence of evill, as hartned with the issue. Cheere up then, thou drooping soule, and trust in God, what ever thy sufferings bee, God is no tyrant, to give thee more than thy loade; and admit he stay long, yet be thou fully assured he will come at length. In thee doe I trust (saith the Psal∣mist) all the day; He knew that if hee came not in the Morning, he would come at Noone; if hee came not at Noone, he would come at Night; At one 〈◊〉〈◊〉 of the day or other he will deliver mee: and then as the Calme is greater after the Tempest than it was before; so my joy shall bee sweeter afterwards than it was before; The remembrance of Babylon will make us sing more joyfully in Syon. If then I finde the Lords dealing with me to transcend my thoughts, my faith shall bee above my reason, and thinke, he will worke good out of it, though I yet conceive not how.

CHAP. XIV.

That it increaseth their joy and thankeful∣nesse.

11. BEcause our manifold sufferings and Gods often delivering us, doth increase our joy and thankefulnesse, yea make after-blessings more sweet; By this we have new Songs put into our mouthes, and new occasions offered to praise the Author of our deliverance. When the Lord brought againe the Captivity of Sion (saith David in the person of Israel) we were like them that dreame, meaning the happinesse seemed too good to be true) Then was our mouthes filled with laughter, (saith hee) and our tongues with joy, The Lord hath done great things for us whereof we rejoyce, Psal. 126. 1, 2, 3, 4. And how could their case be otherwise; when in that miserable exigent, Exod. 14. they saw the Pillar re∣move behind them, and the Sea remove before them, they looking for nothing but death? Is any one afflicted? I may say unto him as that harbinger an∣swered a Noble man complaining that he was lodged in so homely a Roome; you will take pleasure in it when you are out of it; For the more grievous our exigent, the more glorious our advancement. A desire accom∣plished delighteth the soule, Prov. 13. 19. Wee reade how that lamentable and sad decree of Ahasuerus

through the goodnesse of God was an occasion ex∣ceedingly to increase the Jewes joy and thankefulnesse, insomuch, that (as the Text saith) the dayes that were appointed for their death and ruine were turned into dayes of feasting and joy, and wherein they sent presents every man to his neighbour, and gifts to the poore, Esther 9. 17. 22, to 28. And this joy and thankefulnesse was so last∣ing, that the Jewes cease not to celebrate the same to this day. Gods dealing with us is often harsh in the beginning, hard in the proceeding, but the conclusi∣on is alwayes comfortable. The joy of Peter, and the rest of the Church was greater after he was delivered out of Prison by the Angell, Acts 12. And the joy of Judith and the rest of Bethulia when shee returned with Holefernes head, then if they never had beene in distresse, Judith 13. The Lord deprives us of good things for a time, because they never appeare in their full beauty, till they turne their backs and be going a∣way. Againe, hee deserres his ayde on purpose to in∣crease our desires before it comes; and our joy, and thankefulnesse, when it is come, to inflame our desires; for things easily come by, are little set by; to increase our j••y for that which hath beene long detained, is at last more sweetly obtained; What (thinke we) did hee that was borne blind thinke, when his Eyes were first given him; how did he wonder at Heaven and Earth, the strange and goodly varieties of all the Creatures, and cheerefulnesse of the light; every thing did not more please, than astonish him. Lastly our thankeful∣nesse, for suddenly gotten, suddenly forgotten; hardly gotten, hardly forgotten. Philoxenus was wont to say, it will tast sweeter, if it cost me sweetly. We love that dearely, that cost us deare. As mothers love their Chil∣dren, more tenderly than Fathers; because they stood

them in more. Abrahams Childe at hundred yeares of age was more welcome than if he had been given at thirty. And the same Isaac had not beene so precious to him if he had not beene as miraculously restored, as gi∣ven; his recovery from death made him more accepta∣ble: The benefit that comes soone and with ease is ea∣sily contemned, long and eager pursuite endeeres any favour: The wise men rejoyced exceedingly to finde the S••arre; The Woman to finde her peece of silver; The Virgin Mary to finde her and our JESUS: CHRIST alwayes returnes with increase of joy; Hee may ab∣sent himselfe for a time, but he intends it onely as a preparative, to make us rellish that sweet food the better; he may keepe us fasting, but it is on purpose, that our tryall may be perfect, our deliverance welcome, our recompence glorious. Yea, the delivering of some, increaseth the joy of others, and causeth them to praise God for, and rejoyce in their behalfe that are delive∣red, Acts 12. 14. We never know the worth of a be∣nefit so well as by the want of it, want teacheth us the worth of things most truly. Contraries are the best Commentaries upon each other, and there mutuall opposition, the best exposition. O how ••eet a thing is peace to them that have beene long troubled with warres and tedious contentions? The Thunder of the Cannon, is the best Rhetoricke to commend it to us. How sweet is liberty to one that hath beene long imm〈…〉〈…〉ed within a case of wals? A very Bird, never chants it so merryly, as when she is got loose into the open Ay••e, having beene long encaged. How deare a Jewell is health to him that tumbles in distempered bloud? For then only we begin to prize it, when we have lost it. Let a man but fast a meale or two, oh how sweete is browne bread, though it would not

downe before? Yea, when Darius in a flight had drunk puddle water, polluted with dead Carkasses, he confest never to have drunke any thing more pleasant; the rea∣son was, he alwayes before used to drinke ere he was a thirst. We are never so glad of our friends company, as when he returnes after long absence, or a tedious voyage. The nights darkenes maketh the light of the Sunne more desireable; and brings of it letters of recommendations. A calme is best welcome after a tempest, &c.

Yea, what serves others sorrowes for, but to encrease our joy, and thankefulnes; Thou hast eyes, aske the blind whether that be not a blessing: thou hast eares, aske the deafe whether that be not a great blessing: thou hast a tongue, what thinkes the dumbe of that: thou hast feet, hands, health, liberty, life, reason, &c. is all this nothing. Yea, others bleed, we sleepe; others beg, we abound; others starve, we surfet; others groape in the darke, our Sun still shines: and shall not we rejoyce and be thanke∣full. Blesse (saith our Saviour) when ye are cursed, and shall not we blesse, when thus blessed. Yet wo is me, we forfeit many of Gods favours, for not paying that easie Rent of thankefulnesse: like those Nine, Luke 17. 12. to 19. we are more apt to pray, then to give thankes: because we are more sensible of our owne wants, then of Gods glory. Wee can open our mouthes when wee want any thing, either to pray, or at least to murmur: and why should not our thankes-givings be as frequent as our blessings are. The Leppers voyce was not more loud in his sute, than in his thankes. It were happy for us Christians, if wee could but learne of this Samari∣tane.

And thus we see, that Good things then appeare of most worth, when they are knowne in their wants; When we have lost those invaluable comforts which we can∣not

well be without, the minde hath time to recount their severall worths; and the worths of blessings appeare not untill they are vanisht.

No wonder then that our estates and conditions are so variable, like the face of the Heavens, or the Sea; or like the weather about Michaelmas, which is now faire, and presently againe fowle; or rather the hard winter, which for one faire Sun-shine day, hath oftentimes ten foule. For God sees that it is very good for us; for as seeds that are deepest covered with snow in Winter, flou∣rish most in the Spring; or as the winde by beating down the flame, rayseth it higher, and hotter: and as when we would have some Fires flame the more, we sprinkle wa∣ter upon them; even so when the Lord would increase our joy and thankefulnesse, he allayeth it with the teares of affliction: misery sweetneth joy; yea, the sorrowes of this life shall (lik•• a darke vayle) give a lustre to the glory of the next, when the Lord shall turne this water of our earthly afflictions into that wine of gladnesse, wherewith our soules shall be satiate for ever. Wee deceive our selves to thinke on earth continued joyes would please; Plenty of the choycest dainties is no dainty. When Pearles grew common at Rome, they wore them on their shooes, and they had much adoe to save themselves out of the durt, as Tertullian speaks. Nothing would bee more tedious then to bee glutted with perpetuall Jollyties▪ were the body tyed to one dish alwayes, though of the most exquisite delicate that it could make choyce of; yet after a small time it would complain of loathing, and saciety, and so would the soule if it did ever epicure it selfe in joyes. I know not which is the more usefull: Joy I may chuse for pleasure, but Adversities are the best for profit; I should without them want much of the joy I have. Well

then, art thou vexed, persecuted, and afflicted by some cruell and malitious Saul? and is it grievous to thee for the present? Why, that which hath beene heard to suffer is sweet to remember, at last our Songs shall bee louder then our Cryes.

CHAP. XV.

How it increaseth their spirituall wisedome.

12 OUr sufferings make us teachable, and in∣crease in us spirituall wisedome. He deli∣vereth the poore in his affliction, and openeth their eare in trouble, Job. 36. 15. And again, He openeth the eares of men, even by their corrections, Job 33. 16. We are best instructed when we are most affli∣cted; Pauls blindnesse tooke away his blindnesse, and made him see more into the way of life, then could all his learning at the feet of Gamaliel. And what saith Naaman upon the cleansing of his Leprosie? Now I know there is no God in all the earth, but in Israel. O happy Syrian that was at once cured of his Leprosie, and his misprision of God. The Prodigall sonne regarded not his Fathers admonition, so long as he enjoyed pro∣sperity; when we smart not, we beleeve not, and God is not feared, till felt: but that which makes the body smart, makes the soule wise. It is good for me (saith Da∣vid) that I have beene afflicted: that I may learne thy Sta∣tutes. We grow wise by evills, whereas prosperity besotts∣us. Even to lose is some wayes profitable; it makes a man

wary. Yea, S. Basil calls want, and pennury, the inven∣ter of all Arts. And S. Austin the mistris of all Philo∣sophy. The best wisedome is dearest bought: Algerius the Martyr could say out of experience, he found more light in the dungeon, then without in all the world.

The Scottish King, prisoner in Mortimers hoale, learnt more of Christ, then in his pallace he could all his life. Luther could not understand some Psalmes, till he was in affliction: the Christs crosse is no letter, yet it taught him more learning then all the letters in the row. Yea, what will not affliction teach us, when even the savag∣est Beasts are made quiet and docible with abating their food, and rest, or by adding of stripes?

That Breefe-braynd fellow in Scaliger, had his eare boared with thunder: when nothing else would doe it. Yea (saith Molineus) Bonifacias his silly reasons for the Popes supremacy, did well enough, being propounded with a sword in the hand. Even as the Clay with water, and the Iron with fire, are made plyable and apt to receive impression from the workeman; even so when wee are soaked in the flouds of sorrow, and softned in the fire of affliction, we are aptest to receive the impression of Gods Law into our hearts, when hee speakes unto us by his Ministers; If the Lord breaks us in peaces with the Plow of his Justice, then let the Seedsmen (his Ministers) sow the seed of his Word; we shall receive it through the furro••••es of our eares, into the ground of our hearts, and grow up in wisedome, and saving knowledge. Or when the bard heart is grownd to powder betweene the upper and the n••ther milstone of the two Tables: it will see, and imbrace that counsell, which before it slighted. We heare, and reade much, of the corruption of our natures, odiousnesse of our sinnes, necessity of a Saviour, sweetnes of Gods love in Christ, &c. but wee never fully appre∣hend

these things, or taste how good the Lord is, till some sharpe affliction comes. A man knowes not where his house is ill covered, till winter: Crosses are like pinch∣ing frosts, that will search us; wee learne to know our selves by that we suffer.

Yea, Affliction so brings downe our stomacks, that we can see even matter of thankefulnes, where our for∣mer pride found matter of complayning. And that which formerly had no more taste, then the white of an egge, (viz. the glad tydings of the Gospell) is now such a spe∣ctacle of unspeakable mercy, as ravisheth our soules with admiration.

Many a good word is even spilt upon us, till God sets it on with his Rod: Naomy will not looke home-ward, nor wee heaven-ward, till the Almighty have dealt very bitterly with us. Zippora falls presently to cir∣cumcising her sonne, when shee sees her husbands life lyes upon it.

Were it not for temptations, we should be concealed from our selves: like t〈…〉〈…〉 〈…〉〈…〉nchanted Asse in Lucian, which returned to his proper shape againe, when he saw himselfe in a looking-glasse. So long as we prosper, like those wives in Jeremy, Chap. 44. 17, 18. we judge of things by their events, and raise our confidence according to the successe we have: and so blesse our selves, without being blest of God; like the Theefe that applauded himselfe for mercyfull, because he had never kild any; and yet rather then lose a Ring, he would cut off the travellers finger; but strong affections will give credit to weake reasons. O how blinde and partiall are wee, before affliction hath humbled us: even so stupid, that Narsisus like, we are inamoured of our owne shaddowes: bragging, we dis∣charge. 4 good conscience, when indeed we discharge it quite away: and this righteousnesse in opinion, is almost the

onely cause of all unrighteousnesse.

Before want came, poverty was more contemptible, then dishonesty: but now it is disgracefull to none, ex∣cept fooles and knaves. Then we could censure things indifferent, and passe by haynous crimes: now wee are able to distinguish them, and so judge righteous judge∣ment. Before trouble came, we were either ungroun∣ded in the principles of Religion, or unconscion••ble in the practise: and by vertue of our mother wit, could poste and passe sinne from our selves, unto some other; as Adam laid the fault upon Eve his wife, she upon the Serpent, and the Serpent upon God. Or excuse, or exte∣nuate it: which (saith Fabius) is to dubble it.

As for Originall corruption, that never troubled us, which now we bewayle as the mother, and nurse of all the rest: thinking it worthy our sighes, yea of our teares, and not without need: it being the great wheele in the Clock, that sets all the wheeles a moving: while it seemes to move slowest. Though not one of a hun∣dred taketh it sufficiently to heart: as not seeing the evill of it. But never did any truly and orderly repent, that began not here: esteeming it the most foule, and hatefull of all, as David, Psal. 51. 5. and Paul, crying out of it, as the most secret, deceitfull, powerfull evill, Rom. 7. 23, 24. And indeed, if wee clearly saw the foulenes, and deceitfulnes of it, wee would not suffer our eyes to sleepe, nor our eye-lids to slumber, untill a happy change had wrought these hearts of ours, which by nature are no better then so many styes of uncleane devills, to be habitations for the God of Jacob.

Apt wee were, to measure our owne good, by ano∣thers want of it, and to scoffe at others infirmities: but now other mens sinnes shall rather be the subject of our griefe, then of our discourse. Before feare of the law,

shame of men, and such like base ends, bare the greatest sway with us: yea, to please men, wee could be like certaine pictures, that represent to divers beholders, at divers stations, divers formes: but now it is enough to regulate our thoughts, words, and actions, that God seeth: and indeed where are braines, there needes no more. We reade that paphnutius converted Thais, and Ephron another famous strumpet, from uncleannesse, only with this argument; that God seeth all things, in the darke, when the dores are fast, the windowes shut, the curtens drawne.

Before too much devotion, was made an argument of too little discretion: and mischiefe called vertue, when it was happy in the successe: as with the Papists, the Ostentation of the prosperity of their estate, is the best demonstration of the sincerity of their Religion: yea, and thinke also they have clypt the wings of prosperity (as the Athenians did the wings of victory) that she can∣not fly away. Before, we thought drinking, and jovi∣all company, the best receit to drive away sadnesse: but now, nothing like living well, as an Heathen hath con∣fest. Once we thought Earth, Heaven; but now we apprehend the World, and glory thereof, to be (like a beautifull harlot) a Paradise to the eye, a Purgatory to the soule.

Yea, hee that before was indifferent in nothing but conscience, and no cause so bad, but hee would under∣take it for gaine, or glory, and thinke it well done. As Sathan prevailes chiefly by deception of our Rea∣son, whereby wee mistake vertue for vice, and vice for vertue; wherein hee imitates Hanniball, who ha∣ving overcome the Romans, put on their Armour, and so his souldiers being taken for Romans, won a City by that pollicy: and to this purpose, what stone so rough,

but he can smooth it: what stuffe so pittifull, but hee can set a glosse upon it: like a Beare, he can licke into fashion, the most mishapen and deformed lumpe: or like a dogge, heale any wound he can reach with his tongue: yea, what golden eloquence will he whisper in our eare; what brazen impudence? what subtill shifts? what quaint querks? what cunning conveyances? what jug∣ling, shuffling, and packing will he use, to make any sinne feazable? (like the Hare, which if she dare not trust to her speed, she will try the turne;) and so on the contra∣ry to discourage us in good; shewing each thing as it were in triangular glasses among the opticks, which will represent a way so fowle, so deepe, that 'tis impas∣sable; as if it were all covered with Tapestry. But as he pleades now with eloquence, so when he sees his time, hee will speake with Thunder. Even such a man I say now, hath his eyes opened to discerne good and evill, when God speaks, and when Satan; for Gods chastise∣ments are pills made of purpose, to cleare the sight: and vertue if it be clearely seene, moves great love and af∣fection, as Plato speaks. Yea, when to our cost, we can (Adam like) see good from evill clearely, the subtile Serpent can deceive no longer: whereas before, wee were easily deceived, and led away with the multitude into innumerable errours. Yea, if the fish did know of the hooke, or the bird did but see the net, though they have but the understanding of fishes, and birds; yet they would let the bait alone, fly over the net, and let the Fowler whistle to himselfe.

Thus Gods corrections, are our instructions; his lashes, our lessons; his scourges, our schoolemasters; his chastise∣ments, our advertisements. And commonly the soule waxeth, as the body wayneth, and is wisest to prescribe, when the bones and sinnewes are weakest to execute: nei∣ther

doe wee hereby become wise for our owne soules good only, but affliction makes us wise and able to doe others good also that are in any the like affliction. Blessed be God (saith S. Paul) which comforteth us in all our afflictions, that we may be able to comfort them which are in any affliction, by the comfort wherewith wee our selves are comforted of God, 2 Cor. 1. 4. Yea, the whole Church, and every particular member thereof have their wisedome and knowledge improved, even by their greatest enemies. If Arius and Sabellius had not vexed the Church, the deepe mysteries of the Trinity had not bee••e so accurately cleared by the Catholike Doctors. Subtill arguments well answered, breed a cleare con∣clusion; heresie makes men sharpen their wits the bet∣ter to confute it; as Worme-wood though it be bitter to the taste, yet it is good to cleere the eyes: yea further, the very stormes of persecution make us looke to our Tackling, Patience; and to our Anchor, Hope; and to our Helme, Faith; and to our Card, the Word of God; and to our Captaine, Christ: whereas security, like a calme, makes us forget both our danger and deliverer. Experience is the best informer, which makes Martin Luther say, When all is done, tribulation is the plainest and most sincere divinity. And another most emphati∣cally, (shewing that knowledge is in many respects cu∣mulative, as well as originall; like water, that besides his owne spring head, is fed with other springs and streames.) That Prayer, Reading, Meditation, and temp∣tations, make a Divine. So that to be altogether ex∣empt from misery, is a most miserable thing.

CHAP. XVI.

How it increaseth their patience.

13 BEcause the malice of our enemies makes for the increase of our patience, We rejoyce in tribulation, saith Paul, knowing that tribula∣tion bringeth forth patience, Rom. 5. 3. My brethren, saith S. James, count it exceeding joy when ye fall into divers temptations, knowing that the tryall of your faith bringeth forth patience, James 1. 2, 3. Thus the malice of our enemies doth both prove and improve our patience: see it exemplified in Job and David, whose practise doth most excellently confirme this point; you know Job was not so miserable in his af∣flictions, as happy in his patience, Job. 31. 35, 36, 37. And David after he had beene so many yeares trayned up in the Schoole of Affliction, and exercised with con∣tinuall sufferings from innumerable enemies of all sorts; became a wonder of patience to all succeeding Ages: as take but notice of his carriage towards Shimei, and you will say so; when this his impotent Subject cursed and cast stones at him, and all his Men of War, called him Murderer, wicked man, &c. he was so farre from revenging it, when hee might so easily, or suffering others, that you shall heare him make that an argu∣ment of his patience, which was the exercise of it: Behold, my sonne (saith he) which came forth of my bowels seeketh my life; how much more now may this Benjamite doe is,

2 Sam. 16. 11. The wickednesse of a•• Absalom may rob his Father of comfort, but shall helpe to adde to his Fathers goodnesse: it is the advantage of great crosses, that they swallow up the lesser. One mans sinne cannot be excused by anothers, the lesser by the greater: if Absalom be a Traytor, Shimei may not curse and rebell; but the passion conceived from the indignity of a stranger, may be abated by the harder measure of our owne.

Indeed in the provocation of Naball, he had his lesson to seeke: but even that slip, made him stand the fa∣ster afterward. And Saint Paul, being taken upon the suddaine, reviled Gods High-Priest: but he soone checkt himselfe for it, Acts 23. 3. 5. A weake heart faints with every addition of succeeding trouble, perhaps is like that mayde in Scaliger, who swooned at the sight of a Lil∣ly: but the strong, recollects it selfe, and is growne so skil∣full that it beares off one mischiefe with another. As in the Fable,

when the new and old Cart went together, the new made a creaking noyse under the loade, and wondred at the silence of the old; which answe∣red, I am accustomed to these burdens, therefore beare them, and am

quiet: So, what a degree of patience have some men attained unto? What a load of injuries can some Christians digest, that have beene frequent in sufferings, and long exercised in the Schoole of Afflicti∣on? Not that they beare them out of basenesse or cow∣ardlinesse, because they dare n••t revenge, but out of Christian fortitude, because they may not; they have so conquered themselves, that wrongs cannot conquer them. Nay, we reade of some Ethnicks that could say this of themselves. When Alcibiades told Socrates that he could not suffer the frowardnesse and scolding of Zan∣tippe as he did; Socrates answered, but I can; for I am accustomed to it. And we reade, that Aristides after his

exile, did not so much as note them that were the cause of his banishment, though he were now advanced above them. Yea Diogenes, rather then want exercise for his patience, would crave al〈…〉〈…〉es of dead mens statues; for being demanded why he did so, he answered, that I may learne to take denyals from others the more patient∣ly. Now if we can therefore suffer, because wee have suffered, we have well profited by our afflictions, other∣wise not.

To shew that there is nothing so hard and difficult, but may be attained to by use and custome: give mee leave to cleare it by some familiar instances. We know the custome of any hardship (whether it be labour, cold, or the like) makes it easie and familiar: you shall have a common Labourer worke all day, like a Horse, with∣out once sweating, or being weary: Let a Scholler or Gentleman, but dig one quarter of an houre, you must give him leave to take breath all the day after. The face that is ever open, yea, the eye that is twice as much open as shut, is able perpetually to endure the coldest winde can blow; when as the rest of the parts would complaine of the least blast that is cold. Let him that is next neighbour to the Belfrey tell me, whether ringing doth so molest his silent sleepe now, as formerly. Yea, the fall of the River Nilus which makes a new commer stop his eares; to the naturall inhabitants is not so much as heard. At Milton, neare Sittingborne in Kent, is (or lately was) one William Allen a Taylor, that eates be∣tweene thirty and forty graines of Opium every day, the tythe wherof would kill him that is not accustomed thereunto; neither can he sleepe (no not live) without it: he began but with one graine, and so increased the quantity, as the operation and quality of it decreased. But this is nothing, for you have slaves in the Turkish Gal∣lies,

that will eat neare an ounce at a time, as if it were bread. Neither, in my judgement, is it lesse rare for men to drinke a Pottle or a Gallon of the richest old Ca∣nary every day, as is usuall with some of our Sack∣drinkers, and Good-fellowes, without the least inflam∣mation; it hath no other operation in them then a cup of Six hath with me, or hath had with them in diebus illis.

To conclude, as that Girle which Aristotle writes of, being nursed with poyson in her infancy, lived with it after as wee doe with meate; and as that young woman at Cullen in Almayne, who was frequently seene picking spiders off the wall, and eating them, digested the same in∣to nourishment; as Albert an eye-witnesse affirmes: And as Mithridates by his accustomed eating of poyson, made his body unpoysonable: So the godly, notwithstan∣ding they are by nature as a wilde Asse Colt, as Zophar speakes, Job 11. 12. Yet by their frequent and accust••∣mary suffering of injuries, these wilde Asses are made tame, and the ablest to carry burthens of any creature: yea, though they were once as fierce and cruell as Wolves, Leopards, Lyons, and Beares; and as mischiev••us as Aspes, and Cockatrices; yet Christ will so change their natures, partly by his word, and partly by his rod of affliction, that they shall now be as apt to suffer evill as they have beene to offer it: What else meanes the Prophet, when he tells us that the Wolfe shall dwell with the Lambe, and the Leopard with the Kid, and the Lyon with the Calfe, so that a little childe shall lead them; that the Cow and the Beare, and the Lyon and the Bullock, shall eate straw together; that the sucking childe shall play upon the hole of the Aspe, and the wained childe shall put his hand upon the Cockatrice hole, Isay 11. 6. and so for∣ward.

And so you see that according to the ancient prover∣biall speech, Use makes perfectnesse; and that custome is not unfitly called a second, or new nature. Wouldst thou then attaine to an unconquerable patience, and be able to undergoe great tryals hereafter; accustome thy selfe to a silent suffering of thy present and smaller griefes, tongue provocations, and the like. If with Milo thou shalt but take up a Calfe, some small crosse, and in∣joyne thy selfe to carry the like every day a little; in pro∣cesse of time thou shalt be able to carry an Oxe, the strongest and biggest affliction can come. For nothing is miserable saith Seneca, which once Custome hath made naturall. Familiarity even with Lyons, taketh away the feare of them: and the being used to Tempests, giveth heart and courage to endure them: whereas any new disaster is tedious, and irkesome to the unexperienced: but hard occurrences fall heavy upon them, for that the yoake is most cuntbersome, to a tender necke.

CHAP. XVII. Reasons of Patience.

That the godly are patient in suffering of wrongs, because innocent.

NOw that some may be perswaded to make this use of their sufferings, and that we may also put to silence the ignorance of others; (foolish¦men who are mistaken in judging of this mat∣ter,

supposing it a base thing to suffer injuries unreven∣ged) see the Reasons which deservedly make Gods children so patiently to suffer wrongs that the men of the world never dreame of: And how through the stu∣dy of vertue and Christian prudence, they make the ser∣vile passions of their mindes (feare and anger) subject to the more worthy faculties of their soules, reason and understanding.

Wee beare their reproaches and persecutions pati∣ently,

Either in regard of

• Our Selves.
• Our Enemies.
• Our Selves and our Enemies.
• Our Enemies and Others.
• GOD.
• CHRIST, and the Saints.

In re∣gard of our selves,

• 1 Because We are innocent.
• 2 Because It is more laudible to forgive, then to revenge.
• 3 Because Suffering is the only way to pre∣vent suffering.
• 4 Because Our sins have deserv'd it, and a far greater affliction.
• 5 Because Our sufferings are counterpoysed and made sweet, with more than answerable blessings.
• 6 Because Our patience brings a reward with it.

First, they beare the slanders and reproaches of wicked men patiently, for that they are false, and so appertaine not unto them. Socrates being rayled upon, and called by one all to naught, tooke no notice of it, and being demanded a reason of his patience, said, it

concernes me not, for I am no such man. Diogenes was wont to say, when the people mockt him, They deride me, yet I am not derided; I am not the man they take me for. This reason is of more force from the mouth of an innocent Christian. If a rich man be called poore, or a sound Christian an hypocrite, he slights it, he laughs at it, because he knoweth the same to be false, and that his Accuser is mistaken; whereas if a Beggar be called bank∣rupt, or a dissembler, hypocrite; he will winch and kick, and bee most grievously offended at it. Yea, as soares, and ulcers, are grieved not only at a light touch, but even with feare and suspition of being touched: so will an ex∣ulcerate minde, saith Seneca. And as small letters offend bad eyes, so least appearances of contradiction, will grieve the ill affected eares of guilty persons, saith Plutarch; for let mens tongues like Bells, give but an indefinite, and not a significant sound, they imagine them to speak, and meane, whatsoever their guilty consciences frame, in the fancy, and whisper in the eare: which are those evill surmises of corrupt mindes, the Apostle taxeth: 1 Tim. 6. 4. When like Caius the humanist, one thinks every word spoken, tends to his disgrace; and is as unwilling to beare, as forbeare reproaches. But where the con∣science is cleare, the case is altered. Marius was never offended with any report that went of him, because if it were true, it would ••ound to his praise; if false, his life and manners should prove it contrary. And indeed, the best confutation of their slanders, is not by our great words, but by our good workes. Sophocles being accused by his owne children, that he grew Dotard, and spent their patrimonies idely; when hee was summoned, did not personally appeare before the Magistrates, but sent one of his new Tragedies to their perusall, which being read, made them confesse, This is not the worke

of a man that dotes. So against all clamours and swel∣ling opprobries, set but thine innocency and good life; thou needest do no more. That body which is in good health, is strong, and able to beare the great stormes and bitter cold of Winter, and likewise the excessive and intempe∣rate heat of the Summer: but with a crazie and distem∣pered body, it is far otherwise. Even so, a sound heart and cleere conscience will abide all tryals; in prosperity it will not be lifted up; in adversity, it will not be utter∣ly cast downe: whereas the corrupt heart, and festred con∣science, can endure nothing; even a word if it be plea∣sing, puffe•• him up with pride; if not, it swels him with passion. A guilty conscience, (like Glasse) will sweat with the least breath, and like a windy Instrument, bee put out of tune, with the very distemper of the aire: but when the soule is steeled with goodnesse, no assaults of evill can daunt it. No greater signe of innocency when we are accused, than mildnesse: as we see in Joseph, who being both accused and committed for forcing of his Mistresse, answered just nothing that we can reade of, Gen. 39. 17, 18. And Susanna, who being accused by the two Elders of an haynous crime, (which they alone were guilty of) never contended by laying the fault upon them, but appeales unto God whether shee were innocent or no. The History of Susanna, Vers. 42, 43. And Hannah, whose reply to Ely, when hee falsely accused her of drunkennesse, was no other, but Nay my Lord, count not thine Handmaid for a wicked wo∣man, 1 Sam. 1. 15, 16. Neither is there a greater Symptome of guiltinesse, than our breaking into choller, and being exasperated when we have any thing laid to our charge, witnesse Cain, Gen. 4. 9. That Hebrew which struck his fellow, Exod. 2. 13, 14. Saul, 1 Sam. 20. 32, 33. Abner, 2 Sam. 3. 8. Jeroboam, 1 King.

13. 4. Ahab, 1 Kings 22. 27. Amazia, 2 Chron. 25. 16. Uzziah, 2 Chron. 26. 19. Herod the Tetrarch, Luke 3. 19. 20. The men of Nazareth, Luke 4. 28, 29. The Pharisees, John 8. 47, 48. And the High Priest and Scribes, Luke 20. 19, 20.

Sinne and falshood, are like an impudent strumpet, but innocency and truth will vaile themselves, like a modest Virgin, 〈◊〉〈◊〉 Pet. 2. 18. The more false the mat∣ter, the greater noyse to uphold it; Paul is nothing so lowde as Tertullus: The weakest cause will be sure to forelay the shrewdest counsell, or the lowdest Advo∣cates: Errour hath alwayes most words; like a rotten house, that needs most props, and crutches to uphold it. Simple truth evermore requires least cost: like a beautifull face, that needs no painting; or a comely body, which any desent apparrell becomes. We play∣ster over rotten posts, and ragged wals; substantiall Buildings are able to grace themselves. So that as sparkes flying up, shew the house to bee on fire, and as corrupt spittle shewes exulcerate lungs, so a passio∣nate answer argues a guilty conscience. Why doth the Hare use so many doublings? but to frustrate the scent of the Hounds. And this is one reason why the for∣mer are compared to Sheep and Lambes (Emblems of innocency) which being harmed will not once bleate; and the latter unto Swine, which will roare and cry if they bee but toucht. But to leave these Swine and returne to the men wee were speaking of.

A good Conscience is not put out of countenance with the false accusations of slanderous tongues: it throweth them off, as Saint Paul did the Viper, unhurt. Innocence and patience are two Bucklers suf∣ficient to repulse and abate the violence of any such

charge; the Breast-plate of Righteousnesse, the bra∣zen wall of a good conscience feareth no such Canons. The Conscionable being railed upon, and reviled by a foule mouth, may reply as once a Steward did to his passionate Lord, when hee called him Kav••, &c. Your Honour may speake as you please, but I be∣leeve not a word that you say, for I know my selfe an honest man. Yea, suppose wee are circled round with reproaches, our consciences knowing us innocent, like a constant friend, takes us by the hand and cheeres us against all our miseries. A good spirit will bee as Simon to Christ, its Crosse bearer. A just man, saith Chrysostome, is imprognable, and cannot be overcome; take away his wealth, his good parts cannot be ta∣ken from him, and his treasure is above; cast him into prison and bonds, he doth the more freely enjoy the presence of his God; banish him his Countrey, hee hath his conversation in Heaven; kill his body, it shall rise againe: so he fights with a shadow that contends with an upright man.

Wherefore, let all who suffer in their good names, if conscious and guilty of an enemies imputations, repent and amend; if otherwise, contemne them, owne them not so much as once to take notice thereof: A wicked heart, is as a Barrell of powder to tempta∣tion, let thine bee as a River of water. Yea, seeing God esteems men as they are, and not as they have been; although formerly thou hast beene culpable, yet now thou mayest answer for thy selfe as Paul did for Onesimus, Though in times past I was unprofitable, yet now I am profitable: and oppose to them that sweet and divine sentence of sweet and holy Bernard, Tell me not Satan what I have beene, but what I am and will be. Or that of Beza in the like case. Whatso∣ever

I was, I am now in Christ a New Creature, and that is it which troubles thee, I might have so con∣tinued long enough ere thou wouldest have vexed at it, but now I see thou dost envy me the grace of my Saviour. Or that Apopthegme of Diogenes to a base fellow, that told him he had once beene a for∣ger of money, whose answer was, Tis true, such as thou art now, I was once; but such as I am now thou wilt never be. Yea, thou mayst say, by how much more I have formerly sinned, by so much more is Gods power and goodnesse now magnified. As Saint Au∣gustine hearing the Donatists revile him for the for∣mer wickednesse of his youth, answered, The more desperate my disease was, so much the more I admire the Physitian: Yea, thou mayst yet straine it a peg higher, and say, the greater my sinnes were, the grea∣ter is my honour: as the Divels which Mary Mag∣dalen once had, are mentioned for her glory. Thus if we cannot avoid ill tongues, let our care bee not to deserve them, and tis all one as if we avoyded them. For how little is that man hurt, whom malice con∣demnes on Earth, and God commends in Heaven, let the World accuse mee, so long as God acquits me, I care not.

CHAP. XVIII.

That it is more laudable to forgive, than revenge.

2. BEcause it is more generous and laudible to forgive, than revenge: certainely in taking revenge a man is but even with his enemy, but in passing it over he is superiour to him; for it is a Princes part to pardon; yea, qouth A∣lexander, There can be nothing more noble, than to doe well to those that deserve ill. And Saint Gregory, it is more honour to suffer injuries by silence, than to overcome them by answering againe. Princes use not to chide when Embassadours have offered them un∣decencies, but deny them audience; as if silence were the way royall to correct a wrong. And certainely he injoyes a brave composednesse, that seats himselfe above the flight of the injurious claw. Like the Em∣perour Augustus, who though of a most tenatious, and retentive memory, would forget wrongs, as soone as they were offered. Or Agathocles, Antigonus, and Caesar who being great Potentates, were as little moved at vulgar wrongs, as a Lyon at the barking of Curres; yea, the Orator gives it as a high praise to Caesar that he could forge•• nothing but wrongs, re∣member nothing but benefits; and who so truely noble as he that can doe ill and will not?

True, it is not rare to see, a great man vex him∣selfe at the neglect of a peasant: but this argnes a poore spirit: A true Lyon would passe it by, with an honourable scorne. You'l confesse then tis Princely to disdaine a wrong; and is that all? No, forgivenesse, saith Seneca, is a valiant kind of revenge: and none are so frequent in pardoning as the couragious. Hee that is modestly valiant, stirs not till he must needs, and then to purpose: Like the Flint, he hath fire in him, but it appeares not untill you force it from him: who more valiant than Joshua? and he held it the noblest victory to overcome evill with good: for the Gibeonites tooke not so much paines in comming to deceive him, as he in going to deliver them. And Cicero more com∣mends Caesar for overcomming his owne courage in pardoning Marcellus, than for the great victories he had against his other enemies. Yea, a dominion over ones selfe, is greater than the Grand Signiory of Turkie. For as the greatest knowledge, is truely to know thy selfe, so the greatest conquest, is to subdue thy selfe; he is a wise man that can avoid an evil, he is a patient man that can indure it, but hee is a va∣liant man that can conquer it. And indeed, for a man to overcome an enemy, and be overcome by his owne passions, is to conquer a petty Village with the losse of a large City. What saith a Father, miserable is that victory wherein thou overcommest thine enemy, and the Divell in the meane time overcoms thee: thou slayest his body, the Divell thy soule; now wee deeme him to have the honour of the warre, that hath the profit of it. But as an Emperour said of the meanes prescribed him to cure his Leprosie (which was the blood of Infants) I had rather be sicke still, than bee recovered by such a medicine; so wilt thou

in this case, if thou hast either Bowels, or braines. Yea, if the price or honour of the conquest is rated by the difficulty; than to suppresse anger in thy selfe, is to conquer with Hercules one of the Furies: To tame all passions is to leade Cerberus in chaines: and to indure afflictions and persecutions strongly and pa∣tiently, is with Atlas to beare the whole World on thy shoulders, as saith the Poet.

It is no shame to suffer ill, but to doe it; to bee evill, we are all naturally disposed, to be holy and good, is the difficulty. Yea, every Beast and Vermine can kill: It is true prowesse and honour to give life, and preserve it. Yea, a Beast being snarled at by a Cur, will passe by as scorning to take notice thereof. I, but is it wisedome so to doe? Yes, first, the ancient received opinion is, that the sinewes of wisedome, are slownesse of beleife, and distrust. Secondly, none more wise than Salomon, and he is of opinion; That it is the glory of a man to passe by an offence, Pro. 19. 11. We fooles think it ignominy and cowardise to put up the lye without a stab; a wrong without a challenge: but Salomon, to whose wisedome all wise men will subscribe, was of another judgement; and to this of Salomon, the wisest heathen have set their seale: Pit∣tacus the Philosopher holds, That pardon is better than revenge, inasmuch as the one is proper to the spirit, the other to a cruell Beast. But how Socrates whom the Oracle of Apollo pr••nounced the wisest man alive, and all the rest of Philosophers approved of it, both by judgement and practice▪ We shall have occasion to relate in the reasons insuing. No truer note of a wise man than this; he so loves as if hee were to be an enemy, and so hates as if he were to love againe. We know a sparke of fire falling upon

a solid body, presently goes out, which falling upon combustable matter, kindles and burnes: Now as with fire, the light stuffe and rubbish kindles sooner than the solid and more compact, so anger doth sooner in∣flame a f••ole than a man composed in his resolutions. This the Holy Ghost witnesseth, Eccles, 7. Bee not thou of a hasty spirit to be angry: for anger resteth in the bosome of fooles. Vers. 9. So much fury, so much folly; the more chafing, the lesse wisedome.

Some have no patience to beare bitter scoffes: their noses are too tender to indure this strong and bitter Wormewood of the braine. Others againe like tyled houses, can admit a falling sparke unwarmed; it may be coales of Juniper without any danger of burning: Now what makes the difference? the one hath a good head peece and is more solid, the other are co∣vered with such light dry straw that with the least touch they will kindle and flame about your troubled eares: and when the house is one fire, it is no dispu∣ting with how small a matter it came. I confesse I find some wise men extreamely passionate by nature, as there is no generall rule but admits of some excepti∣ons: Even God himselfe, had particular exceptions, from his generall Lawes, as the Cherubims over the Arke, was an instance against the second Comman∣dement: the Israelites robbing the Aegyptians, against the eight: the Priests breaking the Sabboth, Math. 12. 5. against the fourth, and Phimiras killing Zim∣ry, against the sixth, Numb. 25. 8. And these as they are more taken with a joy, so they taste a discontent more heavily. In whom Choler, like fire in stubble, is soone kindled, and soone out, for they are stung with a Nettle, and alayed with a Dock: being like Gun∣powder, to which you no sooner give fire, but they

And lastly, this of all others is the most divine and Christian-like revenge; witnesse our Saviour Christ, who by death, overcame death; as David cut off the head of Goliah, with his owne sword: and even then tryumphed over his enemies, when most they seemed to tryumph over him, Col. 2. 15. And the Martyrs who are said by the Holy Ghost to overcome the great Dragon, that old Serpent called the Devill and Satan, in that they loved not their lives unto the death, Revel. 12. 11. There conquering, was by dying, not by killing: and can the back of charity now bare no loade; are the sinewes of lov•• growne so feeble. And holy David, who when he had S••ul at his mer∣cy, in stead of cutting off his head, as his servants per∣swaded him, onely cut off the Lap of his Garment, and after, thought that too much also. And at ano∣ther time, when the Lord had closed him into his hands, finding him asleepe in the Fort, in stead of ta∣king away his life, as Abishai counselled him, hee tooke away his Speare, and in stead of taking away his blood from his heart, he takes a pot of water from his

head. That this kinde of revenge for a man to finde his enemy at an advantage, and let him depart free, is generous and noble, beyond the capacity of an or∣dinary man; you may heare Saul himselfe confesse, 1 Sam. 24. 17. to 23. Againe, when the King of Sy∣ria sent a mighty Host to take Elisha, and the Lord had smote them all with blindnesse, and shut them in∣to Samaria, what doth the Prophet? Slay them? no. Indeed the King of Israel would saine have had it so, his fingers itcht to be doing: but Elisha commanded bread and water to bee set before them, that they might eate and drinke, and goe to their Master, 2 King. 6. 22. So a Christian truely generous, will omit no opportunity of doing good, nor doe evill, though hee have opportunity: for to may, and will not, is the Chri∣stians lawde.

Which yet is not all, for besides that it is the most generous, noble, valiant, wise, divine, and Christian-like revenge, to passe by, and forgive injuries: our Saviour Christ, in whom is the fountaine of all wise∣dome, and knowledge, as all the sences are in the head, Zach. 4. 12. alowes none for magnanimous, but such as together with forgiving, Blesse those that curse them, and doe good to such as hurt them, Math. 5. 44. which is true generosity indeed. But how contrary is the opi∣nion of the World, to the judgement of God, and the wisest of men concerning vallour: for should the grea∣test, and gravest Bishop in the Land, Preach this; our impatient Gallants would not beleeve; but that it con∣sists in a brave revenge, and that an humble patience is an argument of basenesse, and that every wrong, or disgracefull word, is quarrell just enough to shed blood: and least there should want offences, or they give place ••nto wroth as the Apostle adviseth, Rom. 12. 19

they will strive for the way, or contend for the wall, even to the death: which proves them to be as wise as a wall, for they come short of the wisedome of Beasts: Pliny tells of two Goates, (Mutianus being an eye-wit∣nesse) which meeting on a straight, and narrow Bridge, that the one could not passe by the other, nor turne aside to returne back againe: neither made his way by over∣turning the other, but the one lay downe, that the other might goe over him. I pray God their too much turning to the right hand before man, cause them not to bee set at Christs left hand, with those Goates which are desti∣ned to everlasting fire. But certainly, if they amend not their course, God shall condemne them for invading his office; for vengeance is his, and that they call courage, he shall judge outrage.

Woe is me, into what unhappy times are we falne, and how hath the devill blinded and bewitcht our Gal∣lants; that the wretchedst, and basest cowardise, should ruffle it out in the garbe of valour: while the truly va∣liant passe for, and are reputed cowards. And how great is the corruption of mans heart, which is not ashamed of things shamefull; and yet ashamed of things, wherein they ought to glory. Is this courage, to kill one another for the wall, as though either of their honours were of more worth then both their soules. Yea, suppose they overcome, is not this power of theirs the greatest infir∣mity; for whether they thus dye, or kill, they have com∣mitted murther; if they kill, they have murthered ano∣ther; if they die, they have murthered themselves: Sur∣viving, there is the plague of conscience; dying, there is the plague of torments: if they both scape, yet it is home∣side, that they meant to kill. O that they would take notice of this, and lay it to heart.

But what's the reason of this their mistake; what

makes them judge Job a foole, and count David a cow∣ard, for their humble patience: this is the difference; there was the faith, and patience of the Saints; here is the infi∣delity, and impatience of sinners, whom the Devill hath bewitcht, to glory in their shame; or in plaine English, a reprobate judgement is the onely cause; for with them, every vertue is counted a vice, and every vice a vertue; as their owne words witnesse: in nicknaming each vice and grace with opposite titles. But as when it was objected to a Martyr, that his Christ was but a Carpen∣ters sonne; hee answered, yea, but such a Carpenter as built Heaven and Earth: so we grant wee are cowards, as they tearme us; but such cowards as are able to pre∣vaile with God, Gen. 32. 26. 28. Exod. 32. 10. And overcome the World, the Flesh, and the Devill, 1 John 5. 4. Galat. 5. 24. 1 John 2. 14. which is as much Valour and Victory as we care for.

CHAP. XIX

That suffering is the onely may to prevent suf∣fering.

3. BEcause suffering is the onely way to prevent suffering: Revenge being one of those reme∣dies, which, not seldome proves more grie∣vous than the disease it selfe? When once Zantippe, the wife of Socrates, in the open street pluckt his cloake from his backe; and some of his acquaintance counselled him to strike her: he answers, you say well; that while we are brawling and sighting together, every

one of you may clap us on the backe and cry, hoe, well said, to it Socrates: yea, well done Zantippe, the wisest of the twaine. When Aristippus was asked by one in dirision, where the great high friendship was be∣come, that formerly had bin between him and Estines? he answers, It is a sleepe, but I will goe and awaken it; and did so, least their enemies should make it a matter of rejoycing. When Philip of Macedon was told that the Grecians spake evill words of him, notwithstanding he did them much good, and was withall counselled to chastise them; hee answers, Your counsell is not good; for if they now speake evill of us, having done them good onely; what would they then, if wee should doe them any harme? And at another time, being counsel∣led either to banish or put to death one who had slan∣dered him; hee would doe neither of both, saying, It was not a sufficient cause to condemne him; and for ba∣nishing, it was better not to let him stirre out of Mace∣donia, where all men knew that he lyed; then to send him among strangers, who not knowing him, might admit his slanders for truth: better he speak where we are both knowne, then where we are both unknowne. And this made Chrysippus, when one complained to him, that his friend had reproached him privately: answer, Ah, but chide him not, for then he will doe as much in publike. Neglect will sooner kill an injury, than Re∣venge. These tongue-squibs or crackers of the braine will die alone, if we revive them not: the best way to have them forgotten by others, is first to forget them our selves. Yea, to contemne an enemy, is better than either to feare him, or answer him. When the Passenger gallops by, as if his fear made him speedy, the Cur followes him with open mouth and swiftnesse; let him turne to the brawling Cur, and he will be more fierce; but let him ride by in a con∣fident

neglect, and the Dog will never stir at him, or at least will soone give over and be quiet. To vex other men, is but to prompt them how they should againe vex us. Two earthen pots, floating on the water, with this Inscription, if we knock, we crack: was long agoe made the Emblem of England, and the Low-Countreys. When two friends fall out, if one be not the wiser, they turne love into anger and passion, passion into evill words, words into blowes; and when they are fighting, a third ad∣versary hath a faire advantage to insult over them both. As have you not somtimes seen two neighbours, like two Cocks of the Game peck out one anothers eyes, to make the Lawyers sport; it may be kill them: As while Judah was hot against Israel, and Israel hot against Judah, the King of Syria smote them both; at least Sathan that com∣mon and Arch enemy will have us at advantage. For as man delighteth when two Dogs, or two Cocks are a fighting, to encourage and prick them forward to the combate. Even so doth Sathan deale with us; contro∣versies, like a paire of Cudgels, are throwne in by the Devill, and taken up by male-contents, who baste one another while he stands by and laughs. And wee can∣not please the Devill better: for as the Master of the Pit oft sets two Cocks to fight together, unto the death of them both; and then after mutuall conquest, suppeth perchance with the sighters bodies: Even so, saith Gre∣gory doth the Devill deale with men. Hee is an enemy that watcheth his time, and while we wound one another, he wounds and wins all our sou••es. Thus, like the Frog and the Mouse in the Fable, while men fight eagerly for a toy, the Kite comes; that Prince and chiefe Fowle, that ruleth in the Aire, and snatcheth away both these great warriors; or like two Emmets in the Mole-bill of this earth, we sight for the mastery; in meane while comes the

Robin-red-breast and pickes both up, and so devoures them. But on the other side, by gentlenesse wee may as much pleasure our selves. It is said of Aristides, when he perceived the open scandall which was like to arise, by reason of the contention sprung up between him and Themistocles, that hee besought him mildly after this manner: Sir, wee both are no meane men in this Com∣mon-wealth; our dissention will prove no small offence unto others, nor disparagement to our selves; wherefore good Themistocles, let us be at one againe; and if wee will needs strive, let us strive who shall excell other in vertue and love. And we reade of Euclides, that when his Brother (in a variance betweene them) said, I would I might dye if I be not revenged of thee; hee answered againe, nay let me dye for it, if I perswade thee not o∣therwise before I have done: by which one word hee presently so wonne his brothers heart, that he changed his minde, and they parted friends. And this was Davids way of overcomming, 1 Sam. 24. Hee whose Harpe had wont to quiet Sauls frenzie, now by his kindnesse doth calme his fury, so that now he sheds teares instead of bloud: here was a victory gotten, and no blow stricken. The King of Israel set bread and water before the hoast of the King of Syria, when he might have slaine them, 2 Kings 6. 23. What did he lose by it, or had he cause to repent himselfe? No: hee did thereby so prevent succeeding quarrels, that as the Text saith, The bands of Aram came no more into the Land of Israel; so every wise Christian will doe good to them that doe hurt to him; yea, blesse and pray for them that curse him, as our Savi∣our adviseth: neither is hee a foole in it, for if grace comes, (and nothing will procure it sooner than pray∣ers and good examples) though before they were evill enemies; now they shall neither be evill, nor enemies.

It was a witty answer of Socrates, who replyed, when one askt him, why he tooke such a mans bitter rayling so patiently; It is enough for one to bee angry at a time. For if a wise man contend with a foolish man, saith Sa∣lomon, whether he bee angry, or laugh, there is no rest, Prov. 29. 9. Whereas gentle speech appeaseth wrath, and patience bridleth the secret pratlings of mockers, and blunt∣eth the point of their reproach. Had not Gideon, Judg. 8. learned to speake faire aswell as to smite, he had found worke enough from the swords of Josephs sonnes. but his good words are as victorious as his sword; his paci∣fication of friends, better then his execution of enemies, Vers. 2. 3.

As it is not good to slatter, or lye; no more is it in some cases to speake the truth: we know the Asse, and the Hownd in the Fable, were both kild by the Lyon: the one for his flattery in commending the sweetnesse of his breath, the other for his plaine dealing; when he af∣firmed, it had an ill savour: whereas the Fox by pre∣tending he could not smell, by reason of a cold he had got, saved his life.

Rage is not ingendred, but by the concurrence of cho∣lers, which are easily produced one of another; and borne at an instant. When the stone and the steele meets, the issue ingendred from thence, is fire: whereas the Sword of anger being struck upon the soft pillow of a milde spirit, is broken. The shot of the Cannon hurts not Wooll, and such like yeelding things; but that which is hard, stubborne and resisting. Hee is fuller of passion than reason, that will flame at every vaine tongues puffe. A man that studies revenge, keepes his owne wounds greene and open, which otherwise would beale and doe w••ll. Anger to the soule, is like a coale on the flesh, or garment; cast it off suddenly it doth little harme, but

let it lye, it frets deepe. Wherefore saith one, their ma∣lice shall sooner cease than my unchanged patience. A small injury shall goe as it comes; a great injury may dine or sup with me, but none at all shall lodge with me; for why should I vexe my selfe, because another hath vexed mee? That were to imitate the foole that would not come out of the Pownd, saying, they had put him in by Law, and he would come out againe by Law: or Ahab, who because hee could not have his will on Naboth, would be revenged on himselfe. As the mad man teares his owne haire, because hee cannot come at his enemies: or little children, who one while forbeare their meat, if you anger them; another time, if you chance to take away but one of their Gugawes, amongst many other toyes which they play withall, will throw away the rest, and then fall a puling and crying out-right. Or the Hedghog, which having laden himselfe with Nuts, and fruites, if but the least Filberd chance to fall off, as he is going to disburden them in his store-house, will ••ling downe all the rest, in a peevish humour, and beat the ground for anger; as Pliny writes. Or Dogs, which set upon the stone that hath hurt them with such irefull teeth, that they hurt themselves more than the thrower hurt them; and feele greater smart from themselves, than from their enemy: which makes Arche∣laus say, it is a great evill, not to be able to suffer evill. And a worthy Divine of ours, I will rather suffer a thousand wrongs than offer one; I will suffer an hundred rather than returne one; I will suffer many ere I will complaine of one; and indeavour to right it by conten∣ding: for, saith he, I have ever found, that to strive with my superiour, is furious; with my equals, doubt∣full; with my inferiour, for did and base; with any, full of unquietnesse. Satyrus, knowing himselfe cholerick,

and in that whirty of minde apt to transgresse, when he but suspected ill language from any, he would stop his eares with wax; lest the sense of it should cause his fierce blood to seeth in his distempered skin. And good reason; if not for wisedomes sake, yet for a mans owne bo¦dily healths sake: for the Emperour Nerva by passionate anger got a Feaver that kild him. And the Emperour Valentinianus dyed by an eruption of blood through an∣ger. And Vincest••us King of Bohemia, in his rage of choler against his Cup-bearer fell into a palsie that killed him. Againe, Caesar, although he could mode∣rate his passions having in that civill garboyle inter∣cepted a Packet of Letters written to Pompey, from his Favourites, brake them not open but burnt them immediately. And Pompey committed those Letters to the fire before he read them, wherein he expe∣cted to finde the cause of his griefe. Both upon wise and mature ground, that they might not play booty against themselves in furthering an enemies spite. And certainely if wee well consider it, wee shall meet with vexations enough that we cannot avoide if we would never so faine. We need not (like Cercion in Swidas) wrestle, or (with foolish Pannu••) goe to law with every man wee meet. And yet some (as if they did delight to vex their owne soules like the Ethiopians, who as Diodorus relates lame themselves, if their King be lame) will bee very inquisitive to know what such an one said of them in private: but had they as much wit as jealousie, they would argue thus with themselves; small injuries I would either not know, or not minde, or knowing them I would not know the Author; for by this I may mend my selfe and never malice the person.

I might goe on and shew you that Greece and A∣sia

wore set on fire for an Apple. That not a few have suffered a sword in their bowels, because they would not suffer the lye in their throats. As how few of these Salamanders who are never well, but when they are in the fire of contention, are long lived? The Raven, the Elephant, and the Hart, which have no gall. (Patient Christians) one of them outlive ma∣ny of the other. And lastly, I might shew that if wee suffer not here with patience, we shall suffer hereafter with griefe; for the wages of anger is judgement, e∣ven the judgement of hell fire, Math. 5. 22. But two and twenty yards is enough for a peece.

CHAP. XX.

That they beare injuries patiently, because their sinnes have deserved it, and a farre grea∣ter affliction.

4. HE suffers his enemies reproaches and per∣secutions patiently, because his sins have deserved it, and a farre greater affliction, David felt the spight of his enemies, but he acknowledgeth his sinne to be the cause, 2 Sam. 16. 11. and God the Author, Psalm. 39. 8. From which consideration hee drawes this inference, I should have beene dumb, and not have opened my mouth, because thou didst it, Vers. 9. and so goeth on; remove thy stroake from me, for I am consumed

by the blow of thine hand, Vers. 10. Whatsoever is the weapon, it is thy blow. Whence it hath always beene the manner of Gods people to looke up from the stone to the hand which threw it; and from the effect to the cause. What saith Joseph to his envious brethren that sold him into Aegypt; ye sent not me hither, but God, Gen. 45. 8. And Job being robbed by the Sabeans, they being set on by Satan, doth not say, the Devill tooke away, or the Sabeans tooke away, but the Lord hath taken away, Job 1. 21. And David speaking of his sonne Absaloms treason, I was dumbe and said nothing; why? because it was thy doing, Psalm. 39. 9. And what thinke you was the reason our Saviour Christ held his peace and answer∣ed nothing, as the Text saith, but suffered his ene∣mies, The Chiefe Priest, Scribes, and Pharisees, and Pilate, to revile him, and crucifie him; but to ap∣prove the equity and justice of God the Author there∣of? for although it were blasphemy to say hee was a sinner, yet taking upon him the sinnes of the whole World, he knew those sinnes had deserved as much, and therefore he is silent, Matth. 26. 62, 63. It is true, other reasons are given; as that hee answered nothing, because it was now his time to suffer, not to doe; his worke was now to be crucified, and not to be dignified; or as another, hee spake not a word to Herod, because Herod had taken away his voice in be∣heading John Baptist; but this without doubt was the maine reason. Even in like manner it is with the truely gracious; they being wronged doe not suf∣fer rage to transport them as it doth beasts, to set up∣on the stone or weapon that hath hurt them, like little Children, who if they fall will have the ground bea∣ten: their false griefe is satisfied with fained revenge.

But they looke higher, even to God that occasioned it. Or if they be angry, they turne their malice from the person which punisheth them, to the sinne by which and for which he came to have leave and power to pu∣nish them; and to themselves for committing such sins. The cause of their suffering doth more vex them, than the things which they suffer: and they grieve more for the displeasure of God, than for the strips of his dis∣pleasure. It is not the punishment, but the cause of it makes them sorrowfull: And indeed, to speake home to every mans conscience, why are we patient or im∣patient; it is worth the noting when sinne lyes light, then reproaches and contempt lye heavy; whereas if we truely feele the weight of sinne all indignities will be as nothing. Or thirdly, in case they doe returne an answer, it is after the manner of Epictetus, who would not deny the sinnes his enemy taxed him with; but reproves his ignorance rather, in that being unac∣quainted with the infinity of his crimes; he layes on∣ly two or three to his charge; whereas indeed he was guilty of a Million: or according to Philip of Ma∣cedon his example, who would not punish Nicanor, although he openly spake evill of him; saying, when he heard thereof, I suppose Nicanor is a good man, it were better to search whether the fault be in us or no: so no sooner shall an holy mans enemy ac∣cuse him of hypocrisie, pride, passion, covetousnesse, &c. but he will goe to God, and accuse himselfe, and com∣plaine, I am so indeed; yea, with Paul, I am the chiefe of all sinners, I am more vile than his tearmes can make me, and I much marvell my punishment is no greater than to heare a few ill and bitter words. And indeed one would thinke whatsoever is not paine nor sufferance, or admit it be paine and sufferance,

so long as it is not a curse, but a crosse, may well be borne without grumbling. What said that Gentleman in Athens to his friends, when Ashuerus came and tooke away halfe his Plate, as he was at dinner with them, they admiring that he was not a whit moved thereat? I thank God, quoth hee, that his Highnesse hath left me any thing.

Yea, suppose we lose all we have, our goods are furthest off us, and if but in these we smart, we must confesse to find favour.

Or admit they hurt our bodyes, or kill us, which they may soone doe if God but give leave; for our life (even the best of us) is but like a bubble, which Boyes blow up in the ayre, and presently againe blow into meere ayre. Caesar goes an Emperour to the Se∣nate, is brought a Corps home againe. What ever I say befals us, this would be our meditation; he that afflicted me for a time, could have hold me longer; he that touched me in part, could have stricken mee in whole: he that layd this upon my body, hath power to lay a greater Rod both upon my body and soule, without doing me the least wrong.

That all crosses, and curses, temporall, spirituall, and eternall, even from the paines of the damned, to the very Itch as Moses sets downe, Deut. 28. 27. are deserved, and come not upon us against equity, (e∣quity I say in respect of God, not in respect of men, they come from a just Author, though from an un∣just instrument.) And that Sinne is the ground of all our griefes, the source of all our sufferings, wickednesse the roote of our wretchednesse, that we are disciplind is from our defects, is a truth undenyable, appeares plainely: for first God affirmes it, Deut. 28. Isay 57. 17. Hosea 13. 9. Jer. 30. 15. & 4, 18.

Secondly, his servants confirme it, 1 Chron. 21. 17. Isay 64. 5. Dan. 9. 7, 8. &c. Lam. 1. 5. 8. & 3. 39. &c. Ezra. 9. 13. Luke 23. 41.

Thirdly, good reason makes for it; sinfull men smite not their dogs, much lesse their children without a cause, and shall we think the just God will smite with∣out just cause: his Judgements (saith a Father) are sometimes secret, alwayes just. No misery had ever affli∣cted us, if sinne had not first infected us.

Whats the reason we all dye, it could not be in ju∣stice if wee had not all sinned: and so of all other e∣vills, even sicknesse originally proceeds from sinne, and all weaknesse from wickednesse: one man languisheth of a Consumption, another labours of a Feaver, a third is rackt with the Gowt, a fourth swolne with the Dropsie, a fift hath his soule let out with a sword; every one hath a severall way to bring him to the common end, death: but sinne is the universall disease, Death passed upon all, for all have sinned, Rom. 5. 12. James 3. 2. Yea, as we brought a world of sinne, into the world with us; so since, ••ach man hath broken every one of Gods ten Lawes, ten thousand times, and ten thousand wayes: which is farre from a privative holinesse, in reforming that which is evill; and a positive holinesse in performing that which is good, Ephes. 4. 22, 23. and every sinne helpes: for as originall sinne is the originall cause of death, so actuall sinnes hasten it.

But to conclude in generall, that sinne is the cause we suffer, is not sufficient; for commonly no judgement comes from God, but some particular provocation of man went before it: the hand of Divine Justice sel∣dome makes us smart, without some eminent cause fore-going: therefore David seeing a famine in the Land, inquires for the particular provoking sin, 2 Sam.

21. 1. so when we suffer, our question should be what have wee done: yea, what have wee done in the same kinde; for oftentimes wee may reade our sinne in our punishment, as it fared with Adonibezeck, Judg. 1. 7. and many other mentioned in Scripture. Sodome was burnt with fire unnaturall, as they burned with lust un∣naturall. Absaloms chiefe pride lay in his haire, and that became his halter. Salomon dividing Gods King∣dome, had his owne Kingdome devided. David hath slaine Uriah with the sword, therefore the sword shall not depart from his house. Dives would not give La∣zarus a crum, Lazarus shall not bring Dives a drop. Ju∣das was the instrument of his Masters death, he shall be the instrument of his owne death. Proud Bajazet vowes to imprison Tamberlaine in an Iron Cage, and carry him about the world in triumph: But Tamberlaine ha∣ving conquered that bragging Turke, carried, and car∣ted him through all Asia: to be scorned of his owne people. For instance, is any one censured, reviled, and persecuted of lewde men, for being religious; let him reflect upon his life past, and happily their revilings, and persecutions, will bring to his remembrance, that he himselfe before his conversion, hath likewise censured, re∣viled, or persecuted others. It may be his naturall, spiri∣tuall or politicall parents, in some kinde or other: as who can plead innocency herein? And he that is not humbled for his sinne, is not yet justified from his sinne. Yea, so often as thou remembrest thy sinnes without griefe, so often thou repeatest those sinnes by not grieving. Dion of Syracuse being banished, came to Theodorus Court a suppliant, where not presently admitted, he turned to his companion with these words: I re∣member I did the like when I was in the like dignity: He called his deeds past to a new reckoning. So, when thou

receivest an injury, remember what injuries thou hast offered: look not to be exempt from the same wrongs which thou hast done; for he that doth wrong, may well receive it: we may well suffer patiently, when we know wee suffer justly. To looke for good, and to doe bad, is against the Law of Retaliation.

Or secondly, is any one wronged in his good name, without giving the least cause of scandall, either at present, or heretofore, which troubles him above mea∣sure: let him neverthelesse reflect upon himselfe, and perhaps he shall finde the cause lie lurking in his owne bosome: as thus it may be, thou hast not defamed thy neighbour; but hast thou not delighted to heare others speake evill of him? hast thou beene tender of his repu∣tation, and as much as thou couldest, vindicated his good name.

Or thirdly, doth not a proud heart make thee over apprehensive of the wrong; does not the injury seeme great to thee, because thou seemest great to thy selfe: if so, be but little and lowly in thine owne eyes, and the wrong will seeme lesse: for no man can sweetlier put up dis∣graces from others, than hee who hath first learned to despise himselfe. Yea, this Straw diadem hurts none, but the proud, and impatient: for suppose thou findest here but hard fare, and as ill drest; a poore, hungry, humble soule will downe with all well enough.

Or fourthly, hath not selfe-conceitednes broken thy credit; probably if thou wouldest thinke worse of thy selfe, thou shouldest be better thought of: But common∣ly all is well while we are well esteemed; yea, with many, their reputation is more cared for, than their God. Nei∣ther would he be censured for sinne, that fears not to be damned for it. If this hath beene thy case, hence-for∣ward let it trouble thee more to d•• a fault, then to heare

of it; and when thou art evill spoken of by another, call thy selfe to account before him: it may be thou de∣servest i••; be more sorry that it is true, then that it is knowne.

Or lastly, admit men charge thee wrongfully, and thou canst not finde out thy sin by thy punishment; yet know, that what thou sufferest is most just in respect of God, who is the Author; and who does not alwayes punish sinne in kinde: As for example, how many Murthers have beene punished in a mutenous word: the tongue in some rash language, hath scourged the iniquity of the hand. One hath done many robberies, scap't many searches, at last when all hath beene forgotten, he hath beene hanged for accessary to a Theft, he never knew. Suspected felony, hath often paid the price of an un∣knowne R••pe. And they that have gone away with un∣naturall filthinesse, have yet clipt off their dayes with their owne coyne: so that still Gods Judgements are just; even when m••ns may be unjust; which in all cases would be acknowledged, as the godly ever doe. Mauricius that good Emperour, when hee, his wife, and his five sonnes were taken, his wife and sonnes put to death, and himselfe waiting for the like fatall stroke, could con∣clude thus; Just art thou, O Lord, in all thy wayes, and holy in all thy workes, as it is in the Psalmes. And a Martyr, when hee was burning at a stake; Welcome flames, my sinne hath deserved more than here I can be able to suffer. And certainly they are angry with Hea∣ven for justice, that are angry with them for injustice. Wherefore if thou hast beene heretofore so simple as to returne like for like, hence-forward lay thy hand upon thy mouth, and say with Job, Once have I spoken, but I will answer no more; yea, twice, but I will proceed no further, Job 40. 4. 5. I will not so much consider how

unjust man is that gives the wrong, as how just God is that guideth it. And this would be our meditation in all other cases; namely, to thinke whose h••ud strikes, whether by a Plurisie, or a Feaver, or a Sword, or what ever the Instrument be; and to conclude, the blow is Gods, whatsoever, or whomsoever is used as the weapon: yea, it comes not without our desert, for God is just; nor shall be without our profit, for God is mercifull. And he that doth not argue thus, comes short of the very Heathen. For Socrates could tell the Athenians, when they condemned him to dye, that they could doe nothing but what the gods permitted, and nature had before or∣dained. And in common reason, can a Clock goe with∣out a weight to move it, or a Keeper to set it? no.

Now this being premised, namely, that wee endure nothing from our enemies; but that we have justly deser∣ved from God. Yea, that we are more beholding to our greatest enemies touching the knowledge of our selves, than the best friend we have; how should we not with David, refuse to revenge our selves, in case any wicked Shimei rayle, curse, or cast stones at us, have we never so much power and opportunity to do it? Yea, admit some Abishai would doe it for us, how should we not say, let him alone, suffer him to curse, for the Lord hath bidden him, 2 Sam. 16. 11.

Againe secondly, if wee make this use of our suffe∣rings, what more pretious than the reproaches of an enemy? for thereby we shall sooner and more plainly heare of our faults, than by a friend; although neither in a good manner, nor to a good end. Wee have great need (quoth Diogenes) of faithfull friends, or sharpe enemies: Every one hath use of a Monitor, but friends in this kind are so rare, that no wise man would wil∣lingly forgoe his enem•• at any rate. Wherefore sait••

one, he shall be no friend to me, that is a friend to my faults; and I am no friend to my selfe, if I thinke him my enemy that tells me of them.

CHAP. XXI.

They are patient because their sufferings are counterpoysed and made sweet with more than answerable blessings.

5. HE beareth the crosse patiently, because it is counterpoysed and made sweet with more than answerable blessings. Satan and the world may take many things from us, as they did from Job, viz. health, wealth, outward peace, friends, liberty, credit, &c. but they can never take God from us, who gives all: and at the same time supplyes the want of these, with comforts farre surpassing, and transcending them. And therefore in the midst of misery we say with Joh, blessed be the name of the Lord.

Quest. But with what comforts doth the Lord supply our losses.

Answer. The assurance of the pardon of sinne alone, is able to clear all stormes of the minde: it teacheth misery, as sicknesse, poverty, famine, imprisonment, in∣famy, &c. to laugh: not by reason of some imaginary ••picycles, but by naturall and palpable reasons. Yea, let death happen, it matters not: When a Malefactor hath s••ed out his pardon, let the Assizes come when they will, the sooner the better.

But to this is added, the peace of conscience, the mar∣row of all comforts, otherwise called the peace of God, which passeth all understanding, and surpasseth all com∣mending: and never did man finde pleasure upon earth, like the sweet testimony of an appeased conscience, recon∣ciled unto God, clensed by the bloud of the Lambe, and quieted by the presence of the Holy Ghost. Yea, hadst thou (who most dotest upon the world) but these com∣forts, thou wouldest not change them for all that Sa∣tan once offered to our Saviour; and is now accepted by many. O good life, (saith an Ancient Father) what a Joy art thou in time of distresse: And another, Sweet is the felicity of that man, whose workes are just, and whose desires are innocent: though hee be in Phaleris Bull. For these are priviledges which make Paul hap∣pier in his chaine of Iron, than Agrippa in his chaine of Gold; and Peter more merry under stripes, then Caiphas upon the Judgement-seat; and Steven the like: For though hee was under his persecutors for outward condi∣tion, yet he was farre above them for inward consolation. Neither had wealthy Cressus so much riches in his coffers, as poore Job had in his conscience. Yea, how can he be miserable that hath Christ, and all his merits made sure to him; that hath his name written in Heaven, yea, that is already in Heaven: for where our desires are, there our selves are. And the heavenly minded live not so much where they live, as where they love; that is to say, in Christ: surely his soule must bee brim full of brave thoughts, that is able to refresh himselfe with this Me∣ditation; God is my Father, the Church my Mother, Christ the Judge my elder Brother, and Advocate; the Holy Ghost my Comforter; the Angels mine attendance; all the Creatures mine for use; the stock of the Churches Prayers mine for benefit; the world mine Inne; Heaven my

home; God is alwayes with mee, before mee, within mee, overseeing me; I talke with him in Prayer, he with me in his word; &c. Sure if these be the accustomed meales of a good soule, it cannot chuse but keep naturall heat from decaying; and make it happy.

But behold yet a greater priviledge; These comforts doe not onely support and refresh us, and so supply our losses in common calamities: but even in the midst of ••ortures and torments, which otherwise were intollera∣ble: The naturall mans stomack cannot (of all enemies) indure hunger; yea a prison, where hee must alwayes lie under hatches, makes him all amort: but worthy Hawkes could clap his hands for joy in the midst of the flames: and another that I reade of say, my good friends, I now finde it true indeed, he that leaveth all to follow Christ, shall have in this world centuplum, a hun∣dred fold more; I have it in that centuplum, peace of conscience with me at parting. And Anaxarchus being laid along in a Trough of stone, and smitten with Iron sledges by the appointment of Nicocreon, the Tyrant of Cyprus, ceased not to cry out, strike, smite, and beate; it is not Anaxarchus, but his vayle you martyr so. And a childe in Josephus, being all rent to death with biting snippers at the commandment of Antiochus, could cry with a loud, assured, and undaunted voyce; Tyrant, thou los••st time, loe I am still at mine ease, what is that smarting paine; where are those torments, which whilome thou didst so threaten me withall? my con∣stancy more troubles thee, than thy cruelty me. And how many more of those Martyrs in Queene Maryes Raigne, were even ravished, before they could be per∣mitted to dye: so great, and so passing all expressing, is the peace and comfort of a good conscience.

Now as the Pri••sts of Mercury when they eate their

sigges, and honey, cryed out, O how sweet is Truth: so if the worst of a Beleevers life in this world be so sweet, how sweet shall his life be in Heaven: but Ile hold you no longer in this.

A man that hath his sinnes pardoned, is never com∣pleatly miserable, till conscience againe turnes his enemy: whereas on the contrary; take the most happy world∣ling that ever was, if hee have not his sinnes pardoned; he is compleatly wretched, (though he sees it not) sup∣pose him Emperour of the whole world; as Adam, when he was in Paradise, and Lord of all, what did it avayle him so long as hee had a tormenter within, a selfe-con∣demning conscience: which told him that God was his enemy, and knew no other then that hell should be his everlasting portion: certainly this like a dampe, could not chuse but put out all the lights of his pleasure; so that Paradise it selfe was not Paradise to him, which is the case of all wicked men, be they never so great, never so seemingly happy.

True, wicked men thinke the godly lesse merry, and more miserable than themselves: yea some, that mirth and mischiefe are onely sworne brothers; but this is a foundation lesse opinion. For first, no man is miserable, because another so thinkes him. Secondly, Gods word teacheth, and a good conscience findeth, that no man can be so joyfull as the faithfull. Indeed carnall men laugh more, but that laughter is onely the hypocrisie of mirth: they rejoyce in the face onely, and not in the heart, as the A∣postle witnesseth; 2 Cor. 5. 12. or as another hath it,

Where O God there wants thy grace, Mirth is onely in the face.

Yea, their owne consciences bare mee witnesse, as that Spanish Judge well considered: who when a murther was committed in a tumultuous crowde of people, bared

all their bos••mes, and feeling upon their brest••, disco∣vered the guilty Author by the panting of his heart▪ And Tully who makes it an argument of Roscius A∣merinus Innocency, that he killed not his Father: be∣cause hee so secu••ely slept. Yea, as in prophane joy, even in laughter the heart is sorrowfull; so in godly sorrow, even in weeping the heart is light and cheere∣full. The teares of those that pray, are sweeter than the joyes of the Theater, saith Saint Augustin: For our cheeks may runne downe with teares, and yet our mouthes sing forth prayses; the face may be pale, yet the heart may be quiet; and cheerefull: so Saint Paul as sorrowing, and yet alwayes rejoycing, 2 Cor. 6. 10. Neither can it be solid comfort, except it hath his issue from a good conscience. Indeed we therefore are not merry enough, because we are not Christians enough.

Now if all our sufferings are thus counterpoysed, and exceeded with blessings, have we any cause to be angry and impatient. What saith Job? Shall we re∣ceive good at the hands of God, and not evill? Hee was content to eate the crust with the c〈…〉〈…〉mme. In∣deed his wife (like the wicked) would onely have faire weather; all peac•• and plenty, no touch of trou∣ble: but it is not so with the godly, who have learnt better things. Who will not suffer a few stripes from a Father, by whom he receiveth so much good, even all that he hath? Diogenes would have no nay, but Antisthenes must entertaine him his Scholler, inso∣much that Aptisthenes to have him gone was fore'r to cudgell him, yet all would not doe: he stirres not, but takes the bl••wes very patiently; saying, Vse mee how you will, so I may be your Scholler and heare your dayly discourses I care not. Much more may a

Christian say unto God, Let me in joy the sweet fr••i∣tion of thy presence, speake thou peace unto my con∣science, and say unto my soule, I am thy salvation, and then afflict me how thou pleasest, I am content, yea, very willing to beare it: Yea, if we well con∣sider the commodity it brings, wee shall rather wish for affliction, than be displeased when it comes, Col. 1. 24. For it even bringeth with it the company of God himselfe, I will bee with you in tribulation saith God to the disconsolate soule, Psal. 91. 15. When Sidrack, Mishack, and Abednego, were cast into the siery fornace, there was presently a fourth came to bear them company, and that was God himselfe, Dan. 3. 23, to 27. And his presence makes any condition comfortable; were a man even in Hell it selfe: yea, as when S. Paul was wrapt up to the third heaven, he was so ravished wi••h the joy ther••of, that he kn••w not whether he had his body about him or not, 2 Cor▪ 12. 2. Whet••er in the body or out of the body I cannot tell, God knoweth. So Gods presence so ravisheth the soule, that while a man suffers the greatest paine, hee knowes not whether he be in paine or no. Yea, God is not on••ly 〈◊〉〈◊〉 then to comfort them in all their tribulations, 2 ••••r. 〈◊〉〈◊〉. 〈◊〉〈◊〉. but in them: for at the same ••ime when the Di••c••pl•••• were persecuted, they are said to be filled with joy, and with the Holy Ghost, Acts 13. 52. And 〈◊〉〈◊〉 ••ur suffer∣ings in Ch••ist doe abound, so our consolation also aboun∣d••th through Christ, 2 Cor. 〈◊〉〈◊〉. 5, And las••ly b•• 〈◊〉〈◊〉 comsort us according to the dayes we are aff••ct••d, ••nd according to the yeares we have seene evill, Ps••l. 90▪ 15. So that a Christian gaines more by his ••o••••es, 〈◊〉〈◊〉 crosses, then the happyest worldling by ••ll 〈…〉〈…〉is 〈…〉〈…〉∣nities: as it was said of Demosthe••••s, tha•• ••ee got more by holding his peace, than o••••er Lawyers did by their pleading.

And if so, our sufferings require patience with thank∣fulnesse, as it fared with Job.

Ob. But what ever others find, thy sufferings are not thus counterpoysed and sweetned?

An. What's the reason; get but the light of grace to shine in thy heart, thy prison shall be an heaven, thy Keepers, Angels; thy Chaines thy glory, and thy deliveran••e, Salvation: grow but heavenly minded, and thou shalt be able to extract gaine out of losse, peace out of trouble, strength out of infi mity, out of Teares, joy; out of sinne, holinesse; ••ut of persecution, profit; out of affliction, comfort: For godlinesse in every sicknesse is a Physitian, in every contention an Advocate, in every doubt a Sch••oleman, in all heavinesse a Preacher, and a comforter unto whatsoever estate it comes, making the whole life as it were, a perpetuall h••l••luja••.

Besides we looke for a Crowne of glory, even that most excellent, and eternall weight of glory, to succeed this wreath of Thornes: but if we are never tryed in the field, never set foot to runne the race of pati∣ence, how can wee looke for a Garland? Ten re∣pulses did the Israelites suffer before they could get out of Aegypt, and twice ten more before they could get possession of the promised Land of Canaan. And as many did David indure before he was invested in the promised Kingdome: many lets came before the Temple was re-edified.

All men would come to Heaven, but they doe not like the way; they like well of A••rahams bosome, but not of D••ves doore. But God seeth it fit for us to taste of that Cup of which his Sonne dranke so deepe, that we should feele a little what sinne is, and what his love was; that we may learne patience in ad∣versity, as well as thank••fulnesse in prosperity; while

one s••ale is not alwayes in depression, nor the other lif∣ted ever high; while none is so miserable, but hee shall heare of another that would change calamities with him.

CHAP. XXII.

That they are patient, because patience brings a reward with it.

6. BEcause patience in suffering brings a reward with it, in reason a man would forgive his enemy even for his owne sake, were there no other motive to perswade him: for to let passe many things of no small moment, as that if we forgive not, we can doe no part of Gods wor∣ship that is pleasing to him: for we cannot pray aright, 1 Tim. 2. 8. Wee cannot communicate in the Sacra∣ment, but we make our selves guilty of Christs blood, 1 Cor. 11. 27. Mat. 5, 24. Wee cannot be good hea∣rers of the Word, James 1. 21. and that it maketh a man captive to Satan, Ephes. 4. 26, 27▪ and many the like: If ye forgive men their trespasses (saith our Saviour) your heavenly Father will also forgive you; but if you forgive not men their trespasses, neither will your heavenly Father forgive you your trespasses, Mat. 6. 14. 15. So he that will not be in charity shall never bee in Heaven: And why should I doe my selfe a shrewd turne, because another would. Yea, we desire

pardon, as we give pardon, and we would be loath to have our owne lips condemne us. When wee pray to God to forgive us our trespasses, as wee also forgive them that trespasse against us, and doe not resolve to forgive our brethren; wee doe in effect say, Lord condemne us, for we will be condemned: whereas he that doth good to his enemy, even in that act doth bet∣ter to himselfe. It is a singular sacrifice to God, and well pleasing to him to doe good against evill, and to succour our very enemy in his necessity, But we may perchance heape coales of fire upon the others head, Rom. 12. 20, though we must not doe it with an in∣tent to make his reckoning more, but our reckoning lesse,

Againe, Blessed is the man, saith Saint James, that indureth temptation (viz. with patience) for when he is tryed, he shall receive the Crowne of life, James 1. 12. And this made Moses not onely patient in his sufferings, but joyfull, esteeming the rebuke of Christ greater riches than all the treasures of Aegypt▪ For saith the Text, he had respect unto the recompence of the re∣ward, Heb. 11. 26. And well it might; for whereas the highest degree of suffering is not worthy of the least and lowest degree of this glory, Rom. 8. 18. Saint Paul witnesseth, that our light affliction which is but for a moment (if it be borne with patience) causeth unto us a farre most excellent and eternall weight of glo∣ry; while we looke not on the things that are seene, but on the things which are not seene, 2 Cor. 4. 17, 18. Where note the incomparablenesse and infinite dif∣ference between the work and the wages, light afflicti∣on receiving a weight of glory, and momentany afflicti∣on•• eternall glory; answerable to the reward of the wicked, whose empty delights live and dye in a mo∣ment;

but their insufferable punishment is intermin∣able and endlesse: their pleasure is short, their paine everlasting; our paine is short, our joy eternall. What will not men undergoe, so their pay may be answera∣ble? The old experienced Souldier feares not the raine and stormes above him, nor the numbers falling before him, nor the troopes of enemies against him, nor the shot of thundring Ordnance about him, but lookes to the honourable reward promised him. When Phi∣lip asked Democritus, if hee did not feare to lose his head, hee answered, No: for (quoth hee) If I dye, the Athenians will give mee a life immortall; meaning, he should be statuted in the treasury of e∣ternall fame: if the immortallity (as they thought) of their names, was such a strong reason to perswade them to patience, and all kind of worthinesse; what should the immortallity of the soule be to us? Alas, vertue were a poore thing, if fame onely should be all the Garland that did crowne her: but the Christi∣an knowes, that if every paine he suffers were a death, and every crosse an hell, he shall have amends enough. Why, said Ambrose on his death bed, we are hap∣py in this, we serve a good Master, that will not suffer us to be losers. Which made the Martyrs such Lambes in suffering, that their persecutors were more weary with striking, than they with suffering. And many of them as willing to dye, as dine. No matter (quoth one of them) what I suffer on earth, so I may be crowned in Heaven. I care not, quoth another, what becommeth of this fraile Barke my flesh, so I have the passenger, my soule, safely conducted. And another.

If at night thou grant me Lazarus boone, Let Dives dogs like all my sores at noone.

And a valiant Souldier going about a Christian at∣chievement; my comfort is, though I lose my life for Christs sake, yet I shall not lose my labour; yea, I can∣not endure enough to come to Heaven. Lastly, Igna∣tius going to his Martyrdome was so strongly ravished, with the Joyes of Heaven, that hee burst out into these words; nay, come fire, come beasts, come breaking of all my bones, rackings of my body, come all the tor∣ments of the Devill together upon me; come what can come in the whole earth, or in hell; so I may enjoy Jesus Christ in the end.

They were content to smart so they might gaine; and it was not long, but light, which was exacted of them, in respect of what was expected by them, and pro∣mised to them, 2 Cor. 4. 17. Neither did they thinke that God is bound to reward them any way for their sufferings; no, if he accepts me when I have given my body to bee burned (saith the beleever) I may account it a mercy.

Thus hope refresheth a Christian, as much as mi∣sery depresseth him; it makes him defie all that men ••o devils can doe, saying, take away my goods, my good name, my friends, my liberty, my life, and what else thou canst imagine: yet I am well enough, so long as thou canst not take away the reward of all, which is an hundred fold more even in this world, and in the world to come life everlasting, Mark. 10. 29, 30 as when a Courtyer gave it out, that Queene Mary (being displeased with the Citie) threatned to divert both Terme and Parliament to Oxford; an Alderman askt whither shee meant to turne the Channell of the Thames thither or no: if not, (saith he) by Gods grace wee shall doe well enough. For what are the things our enemies can take from us, in comparison of Christ,

the Ocean of our comfort; and Heaven the place of our rest: where is joy without heavinesse, or interruption; peace without perturbation; blessednesse without misery; light, without darkenesse; health, without sickenesse; beauty, without blemish; abundance, without want; ease, without labour; satiety, without loathing; liberty, with∣out restraint; security, without feare; glory, without ignominy; knowledge, without ignorance; eyes, without teares; hearts, without sorrow; soules, without sinne; where shall be no evill present, or good absent: for we shall have what we can desire, and we shall desire no∣thing but what is good. In fine, that I may darkely∣shaddow it out, sith the lively representation of it is meerely impossible; this life everlasting, is the perfecti∣on of all good things: for fulnesse is the perfection of measure, and everlastingnes the perfection of time, and infinitenes the perfection of number, and immutability the perfection of state, and immensity the perfection of place, and immortality the perfection of life, and God the perfection of all; who shall bee all in all to us: meate to our taste, beauty to our eyes, perfumes to our smell, musicke to our eares, and what shall I say more; but as the Psalmist saith, Glorious things are spoken of thee thou Citie of God: but alas, such is mans parvitie, that he is as far from comprehending it, as his armes be from compassing it; Heaven shall receive us, we cannot conceive Heaven. Doe you aske what Heaven is, saith one, when I meet you there I will tell you; for could this care heare it, or this tongue utter it, or this heart conceive it; it must needs follow, that they were translated already thither.

Now if this be so, how acceptable should death be, when in dying we sleepe, and in sleeping we rest from all the travels of a toylesome life: to live in joy and

rest for evermore. Let us then make that voluntary, which is necessary, and yeeld it to God as a gift, which wee stand bound to pay as a due debt: saith Chryso∣stome. Yea, how should we not with a great deale of comfort and security, passe through a Sea of troubles, that wee may come to that haven of eternall rest? How, should we not cheere up one another, as the mother of Melitho did her sonne, when shee saw his legges broken, and his body bruised, being ready to yeeld up his spirit in Martyrdome: saying, O my sonne, hold on yet but a little, and behold Christ standeth by, ready to bring helpe to thee in thy torments, and a large reward for thy sufferings. Or as Jewell did his friends in banishment; saying, This world will not last ever? And indeed we doe but stay the tyde, as a fish left upon the sands.

Ob. I but in the meane time my sufferings are in∣tollerable, saith the fainting soule.

Sol. It is no victory to conquer an easie and weake crosse; these maine evills have crownes answerable to their difficulty, Rev. 7. 14. No low attempt a star∣like glory brings; but so long as the hardnesse of the victory shall increase the glory of the triumph, indure it patiently, cheerefully.

2. Secondly, as patience in suffering brings an eter∣nall reward with it in Heaven, so it procureth a reward here also: suffer him to curse, saith David touching Sh••m••i, (here was patience for a King to suffer his impotent subject, even in the heat of bloud and midst of warre to speake swords, and cast stones at his Sove∣raigne, and that with a purpose to increase the rebel∣lion, and strengthen the adverse part;) but marke his reason: It may be the Lord will looke upon mine affli∣ction, and do me good: Why? even for his cursing this

day, 2 Sam. 16. 12. And well might he expect it, for hee knew this was Gods manner of dealing: as when he turned Balaams curse into a blessing upon the chil∣dren of Israel, Num. 23. And their malice who sold Joseph to his great advantage. Indeed these Shemeis and Balaams, whose hearts and tongues are so ready to curse and raile upon the people of God, are not sel∣dome the very meanes to procure a contrary blessing unto them; so that if there were no offence to God in it, nor hurt to themselves, we might wish and call for their contempt, cruelty, and curses, for so many curses, so many blessings.

I could adde many examples to the former, as how the malice of Haman turned to the good of the Jewes: the malice of Achitophel to the good of David, when his counsell was turned by God into foolishnesse: the malice of the Pharisees to him that was borne blinde, when Christ, upon their casting him out of the Syna∣gogue, admitted him into the Communion of Saints, John 9. 34. The malice of Herod to the Babes, whom he could never have pleasured so much with his kinde∣nesse, as he did with his cruelty; for where his impiety did abound, there Christs pittie did superabound; trans∣lating them from their earthly mothers armes, in this valley of teares, unto their heavenly Fathers boso〈…〉〈…〉e, in his Kingdome of glory. But more pertinent to the matter in hand is that of Aaron and Miriam to Mo∣ses, when they murmured against him, Numb. 12. where it is evident, that God had never so much mag∣nified him to them, but for their envy. And that of the Arians to Paph••••ti••s, when they put out one of his eyes for withstanding their Heresie: whom Consta••∣tine the Emperour, even for that very cause, had in such reverence and estimation, that hee would often

send for him to his Court, lovingly imbracing him, and greedily kissing the eye which had lost his owne sight, for maintaining that of the Catholike Doctrine: so that we cannot devise to pleasure Gods servants so much, as by despighting them.

And thus you see how patient suffering is rewarded both here and hereafter; that we lose what ever wee doe lose by our enemies, no otherwise then the husbandman loseth his seed: for whatever we part withall, is but as seed cast into the ground, which shall even in this life, according to our Saviours promise, returne unto us the increase of an hundred fold, and in the world to come, life everlasting, Marke 10. 29, 30. But admit patience should neither be rewarded here, nor hereafter; yet it is a sufficient reward to it selfe: for hope and patience are two soveraigne and universall remedies for all diseases. Patience is a counterpoyson or antipoyson for all griefe. It is like the Tree which Moses cast into the wate••s, Exod. 15. 25. for as that Tree made the waters sweet, so Patience sweetens affliction; it is as Larde to the leane meate of adversity. It makes the poore beggar rich, teacheth the bondman in a narrow prison to enjoy all liberty, and society; for the patient beleever, though he be alone, yet he never wants company; though his diet be pe〈…〉〈…〉y, his sawce is content: all his miseries cannot make him sicke: because they are disgested by patience. And indeed, it is not so much the greatnesse of their paine, as the smalnesse of their patience, that makes ma∣ny miserable; whence some have, and not unfitly re∣sembled our fancies, to those multiplying glasses, made at Venice, which being put to the eye, make twenty men in Armes shew like a terrible Army. And every man is truely calamitous, that supposeth himselfe so; as often∣times we die in conceit, before we be truly sicke; we give

the battell lost, when as yet we see not the enemy. Now crosses are either ponderous or light, as the Disciples, or Scholers esteeme them: every man is so wretched, as he beleeveth himselfe to be. The taste of goods or evills doth greatly depend on the opinion we have of them, and contentation, like an old mans spectacles; makes those characters easie and familiar, that otherwise would puzzle▪ him shrewdly. Afflictions are as wee use them; there is nothing grievous if the thoug••t make it not so: even paine it selfe (saith the Philosopher) is in our power, if not to be disanulled, yet at least to be diminished through patience: very Gally-slaves, setting light by their captivity, finde freedome in bondage. Pa∣tience is like a golden shield in the hand, to breake the stroke of every crosse, and save the heart though the body suffer. A sound spirit, saith Salomon, will beare his infirmity, Prov. 18. 14. Patience to the soule, is as the lid to the eye; for as the lid being shut, when occa∣sion requires, saves it exceedingly; so patience inter∣vening betweene the soule and that which it suffers, saves the heart whole, and cheeres the body againe. And therefore, if you marke it, when you can passe by an offence, and take it patiently and quietly, you have a kinde of peace and joy in your heart, as if you had got∣ten a victory, and the more your patience is, still the lesse your paine is; for as a light burthen at the armes end weigheth heavier by much, than a burthen of treble weight, if it be borne on the shoulders which are made to beare; so if a man set patience to beare his crosse, the weight is nothing to what it would be if that were wanting: In a word, Patience is so soveraigne a m〈…〉〈…〉di∣cine, that it cures and overcomes all: it keeps the heart from envy, the hand from revenge, the tongue from con∣tu〈…〉〈…〉ely, the whole body from smart; it overcomes our

enemies without weapons: finally, it is such a vertue, that it makes calamities no calamities.

But what needs all this, men commonly say in ne∣cessitated sufferings, what remedy but patience: there∣fore patience is a confessed remedy. Wherefore, saith one, being unable to direct events, I governe my selfe; and if they apply not themselves to mee, I apply my selfe to them; if I cannot fling what I would, yet I will some∣what mend it, by playing the cast as well as I can.

O that all implacable persons who double their suf∣ferings through long study of revenge, would learne this lesson, and beare what they must beare patiently: then would they finde that patience can no lesse miti∣gate evils, than impatience exasperates them. A profita∣ble prescription indeed (may some say) but of an hard execution! hard indeed to an impenitent sinner, that hath two burdens on his backe at once, (viz. his affli∣ction, and his sin, which addes weight to his affliction) to carry them so easily, as he that hath but one; name∣ly his affliction. Yea, it is altogether impossible to flesh and bloud; for our hearts are like the Isle Path∣mos, in which nothing will grow, but on earth which is brought from other places. If the will be ours, the good will is Gods: Wherefore if thou art onely be∣holding to nature, and hast nought but what thou broughtest into the world with thee, well mayest thou envie at it, but thou canst never imitate it; for to speake the truth, faith and patience are two miracles in a Christian. A Protestant Martyr being at the stake, in the midst of furious and outragious flames, cryed out, behold yee Papists, whom nothing will convince but Miracles; here see one indeed, for in this fire I feele no more paine, than if I were in a bed of Downe; yea it is to me like a bed of Roses: and Cassianus re∣porteth,

that when a Martyr was tormented by the Infidels, and asked by way of reproach what miracle his CHRIST had done; hee answered, hee hath done what you now behold; inabled me so to beare your contumelies, and undergoe all these tortures so patiently, that I am not once moved; and is not this a miracle worthy your taking notice of. Indeed, what have we by our second birth, which is not miraculous in comparison of our naturall condition? It was no lesse than a miracle for Zacheus, a man both rich and covetous, to give halfe his goods to the the poore, and make restitution with the residue, and all this in his health. It was a great miracle, that Joseph in the armes of his Mistresse should not burne with lust. It is a great miracle for a man to forsake Houses and Lands, and all that hee hath; yea, to hate Father and Mo∣ther, and Wife and Children, and his owne life to be Christs Disciple. It is a great miracle to rejoyce in tribulati∣on, and smile death in the face. It is a great miracle, that of fierce and cruell Wolves, Beares, Lyons, we should bee transformed into meeke Lambes, and harmelesse Doves: and all this by the foolishnesse of preaching Christ crucified. Indeed they were no miracles, if Na∣ture could produce the like effects: but she must not looke to stand in competition with grace. Saint Paul before his conversion, could doe as much as the prou∣dest naturall man of you all; his words are, If any other man thinketh that hee hath whereof he might trust in the flesh, much more I, Phil. 3. 4. Yet when he speaks of patience, and rejoycing in tribulation, hee sheweth, That it was because the love of God was shed abroad in his heart by the Holy Ghost, which was given unto him, Rom. 5. 5. of himselfe hee could doe nothing, though hee were able to doe all things through Christ

which strengthned him, Phil. 4. 13. Hast thou then a desire after this invincible patience? seek first to have the love of God shed abroad in thy heart by the Holy Ghost; which love of God, is like that Rod of Mirtle, which (as Pliny reports) makes the traveller that car∣ries it in his hand, never to be faint or weary. Wouldst thou have the love of God? aske it of him by prayer; who saith, if any of you lacke in this kinde, let him Aske of God that giveth to all men liberally, and up∣braideth not, and it shall bee given him, James 1. 5. Wouldst thou pray that thou mayst be heard, Aske in faith and waver not, for he that wavereth is like a wave of the Sea, tost of the winde, and carried away, Vers. 6. Wouldst thou have faith? bee diligent to heare the Word preached, for Faith comes by hearing, Rom. 10. 17. Unto him therefore that is able to doe exceeding abundantly above all that we can aske or thinke, I commend thee.

CHAP. XXIII.

Because our enemies are ignorant.

2. Reasons in regard of our enemies are three.

• 1 because They are ignorant.
• 2 because They are rather to be pitied, than maligned or reckoned of.
• 3 because Their expectation may not bee answered.

1. HE well considers the ignorance of his enemies, who being carnall, fleshly, unregenerate, cannot

discerne the spirituall objects at which they are offen∣ded. Father forgive them (saith our Saviour of his ene∣mies) for they know not what they doe, Luke 23. 34. Socrates being perswaded to revenge himselfe of a fellow that kicked him; answered, if an Asse had kickt me, should I have set my wit to his, and kicke him againe; or if a Mastife had bitten me, would you have me goe to Law with him? And when it was told him another time, that such an one spake evill of him, he replyed; alas the man hath not as yet learned to speak well, but I have learned to contemno what hee speakes. Diogenes being told that many despised him, answe∣red; It is the wise mans portion to suffer of fooles. A∣ristotle, being told that a simple fellow railed on him, was not once moved, but said, let him beate me also being absent, I care not; wee may well suffer their words, while God doth deliver us out of their hands: for if we goe on in a silent constancy, say our eares be beaten, yet our hearts shall be free. And this heroi∣call resolution had Saint Paul, that chosen Vessell; I passe very little to bee judged of you: (meaning blind sensualists) or of mans judgement, he that judgeth me is the Lord, 1 Cor. 4. 3, 4. and indeed, an ounce of credit with God is more worth than a tallent of mens prayses. I regard not (quoth Plato) what every one saith, but what he saith, that seeth all things; hee knew well enough that the fame which is derived from fooles and knaves, is infamy. Cato was much ashamed if at any time he had committed any thing dishonest; but else, what was reproved by opinion onely, never troubled him: yea, when a foole struck him in the Bath; and after, being sorry for it, cryed him mercy, he would not come so neare revenge, as to acknowledge he had beene wronged: Light injuries are made none

by a not regarding. The ignorant multitude among the Jewes said, that Saint John had a Devill; and that Christ was a Glutton, and a Wine bibber: But what saith hee by way of answer, wisedome is justified of her Chil∣dren, Matth. 11. 18, 19.

Let none object the Scribes and Pharisees joyning with them, who were great Schollers: for no man knowes so much, but it is through ignorance that he doth so ill. Neither doth our Saviour enquire, what the Pharisees, or Priests reputed him; but whom say men (meaning those who minded his Doctrine) that I the sonne of man am, Mat. 16. 13. But this point I have handled at large in another place; therefore to avoid a coincidence of discourse, I passe it.

If men shall hate and revile thee for thy goodnesse, it must needs ••ollow, that they are as foolish as they be ungodly: Now yee suffer fooles and Idiots to jest, and play upon you; yea, you take pleasure in it, so should yee suffer these fooles gladly, because yee are wise, as the Apo∣stle speaks: 2 Cor. 11. 19. And certainly if the whole world doe contemne a generous Christian, he will even contemne that contempt, and not thinke it worthy a roome in his very thoughts, that common receptacle or place of entertainment. Much more if a single per∣son, none of the wisest, will he heare with patience, and say with Tacitus, you are able to curse, and I to contemne: Tu linguae ego aurium sum Dominus, you are master of your tongue, and I of mine eares. What saith one advi∣sedly? when we are provoked to fight with women, the best way is to runne away. And indeed, he that lets loose his anger upon every occasion, is like him that lets goe his Hawke upon every bayte.

True, our Gallants that have more heart than braine, and more pride than either, thinke they play the men,

when they dare one another to fight: like boyes, who shall goe farthest into the durt; or vie to see who can drop most oathes, whereof the deepest is a winning Card in this their game of glory. But what saith Salomon, if a wise man contend with a foolish man, whether hee be angry, or laugh; there is no rest: Prov. 29. 9. Besides, we may apprehend it a wrong, when it is none, if wee take not heed: for those things passe many times for wrongs in our thoughts, which were never meant so by the heart of him that speaketh. Words doe sometimes fly from the tongue, that the heart did never hatch nor harbour; wherefore, unlesse we have proofes that car∣ry weight and conviction with them, let not our appre∣hension grow into a suspition of evill; else while wee thinke to revenge an injury, we may begin one; and after that, repent our misconceptions: And it is alwayes seene, that a good mans constructions are ever full of charity and favour; either this wrong was not done, or not with intent of wrong; or if that, upon misinformation; or if none of these, rashnesse the fault, or ignorance shall serve for an excuse. And indeed, in things that may have a double sense: it is good to thinke the better was intended; for so shall we both keep our friends, and quietnesse.

CHAP. XXIV.

Because they are rather to bee pittied than maligned, or reckoned of.

2. BEcause their adversaries are rather to be con∣temptuously pittied, than maligned or recko∣ned of; and that whether wee regard their present, or future estate. Concerning the pre∣sent; If a man distracted (and so are wicked men touch∣ing spirituall things) do raile on us, we are more sorry for him, than for our selves: Yea, who will take in evill part the reproaches and revilings of a man in his feaver: or who will be angry with a dogge for barking. (And such an one hath but the minde of a beast, in the forme of a man,) let us then doe the like, in a case not unlike: and not resemble Ctesipho the wrastler, who would not put up a blow at the beeles of an Asse, but like an Asse kickt her againe. When Jullan in a mock asked Maris, Bishop of Chalcedon, why his Galilean god could not helpe him to his sight; he replyed, I am con∣tentedly blinde, that I may not see such a Tyrant as thou art. Anger alone, were it alone in them, is certain∣ly a kinde of b••senesse and infirmity, as well appeares in the weakenesse of those Subjects in whom it raign∣eth, as Children, Women, Old folkes, Sicke folkes; yea, a ••oare disease of the minde. Socrates bidding good speed to a dogged fellow; who in requitall of his kinde salu∣tation, returned him a base answer; the rest of his Com∣pany

rayling on the fellow, were reprehended by So∣crates, in this manner: If any one (quoth he) should passe by us diseased in his body, or distracted in his minde, should we therefore he angry? or had we not more cause to bee filled with joy and thankefulnesse, that wee our selves are in better case. What need we returne rayling for rayling? All the harme that a common Slanderer can doe us with his foule mouth, is to shame himselfe. For his words are like dust, that men throw against the winde, which flyes backe into the throwers face, and makes him blinde: for as the blasphemer wounds him∣selfe, by wounding Christ: so the rayler shames himselfe, when he thinkes to shame another. Neither have they power to hurt us; strong malice in a weake breast, is but like a heavy house, built upon slender crutches.

True, they conceit of their slanders as the Pope of his censures, who if he put a Traytor into the Rubricke, he is presently a Saint in heaven; if he curse, or excommu∣nicate a Christian, he must needs be inroled in hell: but we know their words, meere Idols, which as the Apostle witnesseth, are nothing in the world; and therefore trouble not thy selfe about them. What need had David to loade himselfe with an unnessary weapon? one sword can serve both his enemy and him: Goliahs owne weapon shall serve to behead the Master: so this mans owne tongue shall serve to accuse himselfe, and acquit thee. Yea, as David had Goliah to beare his sword for him; so thy very enemy shall carry for thee both sword and shield, even sufficient for defence, as well as for offence.

Wherefore in these cases it hath beene usuall for Gods people, to behave themselves like dead Images, which though they be railed on, and reviled by their enemies, yet have eares, and heare not; mouthes, and speak

not; hands, and revenge not; neither have they breath in their nostrils, to make reply▪ Psal. 115. 5, 6, 7. If you will see it in an example, looke upon David; hee was as deafe and dumbe at reproach, as any stocke, or stone. They that seeke after my life (saith he) lay snares, and they that goe about to doe me evill, talke wicked things all the day, (sure it was their vocation to backebite and slander) but I was as deafe, and heard not; and at one dumbe, which doth not open his mouth. I was as a man that heareth not, and in whose mouth are no reproofes, Psal. 38. 12, 13. This innocent Dove was also as wise as a Serpent, in stopping his eares, and refusing to heare the voyce of these blasphemous Inchanters, charmed they never so wisely.

And as their words are to be contemned by us, so are their challenges to fight: when a young Gallant would needs picke a quarrell with an ancient tryed Souldier, whose valour had made him famous: it was generally held, that he might with credit refuse to fight with him, untill his worth should be knowne equivalent to his: saying, your ambition is to win honour upon me, where∣as I shall receive nothing but disgrace from you. The Goshawke scornes to fly at Sparrowes: Those noble Dogs which the King of Albany presented to Alexan∣der, out of an overflowing of courage, 〈…〉〈…〉temned to encounter with any Beasts, but Lyons, and Elephants: as for Stagges, wilde Boares, and Beares, they made so little account of, that seeing them, they would not so much as remove out of their places. And so the Re∣generate man, which fighteth daily with their King, Sa∣than: scornes to encounter with his servant, and slave the Car〈…〉〈…〉ll m••••. And this is so farre from detracting, that it addes to his honour, and shewes his courage, and fo••ti••••d••, to be right generous, and noble.

Againe secondly, the wager is unequall, to lay the life of a Christian, against the life of a Ruffion, (and the blind sword makes no difference of persons) the one sur∣passing the other, as much as Heaven, Earth; Angels, men; or men, beasts: even Aristippus being derided by a fearelesse souldier, for drooping in danger of ship〈…〉〈…〉acke, could answer, thou and I have not the like cause to be afraid: for thou shalt onely lose the life of an Asse, but I the life of a Philosopher. The consideration where∣of, made Alexander when hee was commanded by Philip his Father, to wrestle in the games of Olympia; answer, hee would, if there were any Kings present to strive with him, else not; which is our very case: and nothing is more worthy our pride, then (that which will make us most humble, if wee have it) that we are Christians. When an Embassadour told Henry the fourth, that Magnificent King of France, concerning the King of Spaines ample Dominions; First said hee, he is King of Spaine: is hee so, saith Henry? and I am King of France: but said the other, he is King of Por∣tugall; and I am King of France, saith Henry: Hee is King of Naples; and I am King of France: Hee is King of Sicily; and I am King of France: He is King of Nova Hispaniola; and I am King of France: He is King of the West Indies; and I, said Henry, am King of France: He thought the Kingdome of France onely, equivalent to all those Kingdomes. The application is easie, the practice usuall with so many, as know themselves heires appa∣rent, to an immortall Crowne of glory. And as touching their future estate, Fret not thy selfe (saith David) be∣cause of the wicked men, neither bee envious for the evill doers; for they shall soone be cut downe like grasse, and shall 〈◊〉〈◊〉 as the greene hearbe, Psal. 37. 1, 2. This doth excellently appeare in that remarkable example of Sa∣maria,

besieged by Benhadad, and his Host, 2 Kings 7. 6, 7. As also in Haman, who now begins to en∣vy, where halfe an howre since he had scorned: as what could so much vex that insulting Agagite, as to be made a Laqui to a dispised Jew: yea, not to mension that which followed, stay but one howre more, the basest slave of Persia will not change con∣ditions with this great favourite, though he might have his riches and former honour to boot.

I might instance the like of Pharoah, Exod. 15. ver. 9, 10, 19. Senacharib, Esa. 37. vers. 36, 37, 38. He∣rod, Acts. 12. vers. 22, 23. and many other, but expe∣rience shewes that no man can sit upon so high a Cogu••, but may with turning prove the lowest in the Wheele; and that pride cannot climbe so high, but justice will sit above her. And thus are they to be contemned and pittied while they live; and when they dye.

3. After death, the Lord knoweth how to deliver the godly out of temptation (saith Peter) and to re∣serve the unjust unto the day of judgement to be punish∣ed, 2 Pet. 2. 9. Alas, were thy Enemy sure to injoy more Kingdomes then ever the Devill shewed Christ: to bee more healthfull than Moses; to live longer than Methuselah: yet being out of Gods favour, this is the end; to have his Body lye hid in the si∣lent dust, and his Soule tormented in Hell fire. And upon this consideration, when Dionysius the Tyrant had plotted the death of his Master Plato, and was defeated by Platos escape out of his Dominions; when the Tyrant d••sired him in writing not to speak evill of him, the Philosopher replyed: That he had not so much idle time as once to thinke of him, know∣ing there was a just God would one day call him to a

reckoning. The Moone lookes never the paler when Wolves howle against it; neither is she the slower in her motion, howbeit some Sbeepheard or Lyon may watch them a good turne. Wherefore saith Saint Gregory, pray for thine enemies; yea, saith Saint Paul, be gentle toward all that doe thee evill, and instruct them with meeknesse, proving if God at any time will give them repentance that they may know the truth, and come to amendment of life, out of the snare of the De∣vill, of whom they are taken prisoners to doe his will, 2 Tim, 2. 25, 26. Which thing himselfe had former∣ly found of force, for with that contrary breath, I meane that one prayer which Saint Steven made at his death, he was of a foe made a friend, of a Saul a Paul, of a Persecutor a Preacher, of an imposter a Pastor, a Doctor of a sedncer, of a Pirat a Prelate, of a blasphemer a blesser, of a theefe a shepheard, and of a Wolfe a sheep of Christs fold.

4. And lastly, if we consider our owne future e∣state, we have no lesse cause to contemne their evill words; for it is not materiall to our well or ill being, what censures passe upon us; the tongues of the living availe nothing to the good or hurt of those that lye in their graves; they can neither diminish their joy, nor yet adde to their torment (if they find any,) their is no Common Law in the New Jerusalem; their truth will be received, ••hough either plaintiffe or defendant speakes it. Yea, there shall be a resur∣rection of our credits, as well as of our bodies. Nay, suppose they should turne their words into blowes, and (in stead of using their tongues) take up their swords and kill us, they shall rather pleasure than hurt us. When John Baptist was delivered from a double prison, of his owne, of Herods, and pl••ced in

the glorious liberty of the Sonnes of God, what did he lose by it? His head was taken off, that it might be crowned with glory; he had no ill bargaine of it, they did but hasten him to immortality: and the Churches day∣ly prayer is, Come Lord Jesus, come quickly. Yea, what said blessed Bradford? In Christs cause to suffer death, is the way to Heaven on horsebacke; which hath made some even slight the sentence of death, and make nothing of it. It is recorded of one Martyr, that hearing the sentence of his condemnation read, wher∣in was exprest many severall tortures, of starving, killing, boyling, burning, and the like, which he should suffer; he turnes to the people, and with a smiling countenance sayes; And all this is but one death: and each Christian may say (of what kinde soever his sufferings bee) The sooner I get home, the sooner I shall be at ease. Yea, what ever threatens to befall him, hee may answer it as once that noble Spartan, who being told of the death of his Children, answe∣red, I knew well they were all begot mortall. Se∣condly, that his goods were confiscate, I knew what was but for my use, was not mine. Thirdly, that his honour was gone, I knew no glory could be everlast∣ing on this miserable Earth. Fourthly, that his sen∣tence was to dye; that's nothing, Nature hath given like sentence both of my condemners and m••. Wicked men have the advantage of the way, but godly men of the end: Who feare not death, because they feared God in their life.

So we see the cudgell is not of use, when the Beast but onely barkes: nay tell me, how wouldst thou indure ••ounds for thy Saviour, that canst not in∣dure words for him? if when a man reviles thee thou art impatient, how wouldest thou afford thy

ashes to Christ, and write patience with thine owne blood?

CHAP. XXV.

That their expectation may not bee answe∣red.

3. BBcause he will not answer his enemies ex∣pectation; in which kinde he is revenged of his enemy, even while hee refuseth to re∣venge himselfe. For as there is no such griefe to a Jester or Jugler, as when he doth see that with all his jests, tricks, and fooleries, hee cannot move mirth, nor change the countenances of them that see and heare him; so there can be no greater vexation to a wicked and malicious enemy, than to see thee no whit grieved nor moved at his malice against thee; but that thou dost so beare his injuries, as if they were none at all. Yea, he which makes the tryall, shall find that his enemy is more vexed with his silence, than if he should returne like for like.

Dion of Alexandria was wont to take this revenge of his enemies; amongst whom there was one, who perceiving that by injuring and rev••ling of him he could not move him to impatience, whereby he might have more scope to raile; went and made away with himselfe, as Brusonius reports. And Mount 〈…〉〈…〉els us of a Citizen that having a Scould to his ••ife,

would play on his Drum when shee brawled, and rather seeme to be pleased with it, than angry; and this for the present did so mad her, that she was more vexed with her selfe, than with him: but when shee saw how it succeeded, and that this would not pre∣vaile, in the end it made her quite leave off the same, and prove a loving wife, that so shee might overcome him with kindnesse, and winne him to her ••ow, by bending as much the other way; that so, like a prudent Wife, she migh command her Husband by obeying. And whosoever makes the tryall, shall finde, that Christian patience, and magnanimious con∣tempt, will in time either draine the gall out of bitter spirits, or make it more overflow to their owne disgrace.

At least it will still the barking tongue, and that alone will be worth our labour.

Satan and his instruments cannot so vex us with sufferings, as we vex them with our patience. It hath been a torment to Tyrants, to see that they were no way able, either with threats or promises, kindnesse or cruelty, to make the Christians yeeld: but that they were as immoveable as a Rock; it being true of them which is but ••ained of Jupiter; namely, that neither Juno through her riches, nor Mercury through his e∣loquence, nor Venus through her beauty, nor Mars through his threats, nor all the rest of the gods, though they conspired together, could pull him out of Hea∣ven. Neither feared they to dye, knowing that death was but their passage to a state of immortality. But to goe on, you cannot anger a wicked man worse than to doe well, yea, he hates you more bitterly for this and the credit you gaine thereby, then if you had cheated him of his patrymony with you•• owne diseredit:

nor doe they more envy our grace, then they re∣joyce to see us sinne: For what makes God angry, makes them merry. And they so hunger and thirst af∣ter our diseredit, that should we through passion but overshoot our selves in returning like for like, or in doing more than befits us, they would feed them∣selves with the report of it: for like flesh-flyes our wounds are their chiefe nourishment, and nothing so glads their hearts, or opens their mouthes, with inso∣lency and triumph.

Besides what is scarce thought a fault in other men, is held in us a hai••ous crime: When they could not accuse Christ of sinne, they accused him for com∣panying with sinners, and doing good on the Sabboth∣day. When the Rulers and Governours could ••inde no fault in Daniel concerning the Kingdome, hee was so faithfull, they aleadged his praying to God, and brought that within compasse of a Premunire, Dan. 6. 4, 13.

The World is ever taxing the least fault (yea no fault, or rather the want of faults) in the best men, because one imaginary cloude in a just man, shall in their censure darken all the starres of his graces; yea, the smallest spot in his face, shall excuse all the sores and ulcers in their bodyes: so that by answe∣ring their expectation, or by returning like for like; we shall both wrong our selves, and pleasure them; which is like the setting of a mans owne house on fire through carelesnesse, in which case he not onely bares the losse, and scorches himselfe in it, but must give five pounds to the Sheriffe also, if it be in Lon∣don. So that the best answer is either silence, or laughter; or if neither of these will doe, a Cudgell. The best answer to words of scorne and petulancy,

saith learned Hooker, is Isaac's Apologie to his brother Ismael, the Apologie which patience and silence make, (no Apologie) and we have our Saviours president for it: for when false witnesses rose up and accused him falsely before the Priests, Scribes, and Elders, it is said, that Jesus hold his peace: that infinite wisdome knew well, how little satisfaction there would bee in an∣swers, where the Sentence was determined; where the Asker is unworthy, the Question captious, words bootlesse, the best answer is silence. Let our Answer then to their Reasons be, No; to their scoffes, nothing. And yet, when the sla••••ders which light on our persons, rebound to the discredit of our profession, it behoveth us not to bee silent in answering truly, when as our adversaries are eloquent in objecting falsely; an indignity which onely toucheth our private persons, may be dissembled; as Austin replyed to Petillian, Possumus esse in his eopiosi pariter, sed nolumus esse pariter vani. But in the other case, the retorting of a poysoned weapon into the ad∣versaries owne breast, is laudable.

It is the weaknesse of some good natures (the more is the pitty) to grieve and to be angry at wrongs re∣ceived, and thereby to give advantage to an enemy. But what would malice rather have, than the vexation of them whom it perse••utes? We cannot better please an adversary, than by burting our selves: and this is no other than to humour envie, to serve the turne of those that malig•••• us, and draw on that malice, whereof we are already weary: whereas carelesnesse puts ill will out of countenance, and makes it with-draw it selfe in a rage, as that which doth but shame the Authour, without hurt of the Patient. In a causelesse wrong, the best remedy is contempt of the Author.

CHAP. XXVI.

Because it is for our credit to be evill spoken of by them, and would be a disparagement to have their good word.

3. REasons joyntly respecting our selves and our enemies, are two.

• 1 Because it Were a disparagement to have their good word.
• 2 Because it Is the greatest praise to be dispraised of them.

THese two reasons being neere of kinne, in spea∣king of them, I will cast both into the simi∣litude of a Y, which is joyned together at one end, brancht in the middle. And first to joyne them both together.

The condemnation and approbation of wicked men, is equally profitable and acceptable to good men: for every word they speak of the conscionable, is a slander, whe∣ther it be good or evill: whether in praise or dispraise, his very name is desiled by comming into their mouthes; or if this doe not hold in all cases, yet (as a Reverend Divine saith) it is a praise to the god'y, to be dispraised of the wicked; and a dispraise to be praised of them: their dispraise is a mans honour, their praise his dishonour: so that when deboysed persons speake ill of a man, especi∣ally their Minister, the worse the better; for to be well spoken of by the vitious, and evill by the vertuous; to have

the praise of the good, and the dispraise of the bad, is all one in effect, as Salomon sheweth; They that forsake the Law (saith he) praise the wicked; but they that keep the Law, set themselves against them, Prov. 28. 4.

Thus much of both Reasons joyntly, now of each se∣verally; and first, That it is a disparagement to a godly man to be well spoken of by the wicked.

When it was told Antisthenes, that such an one who was a vitious person, spake good words of him, he answered, What evill have I done, that this man speakes well of mee? To be praised of evill men (saith Bion the Philosopher) is as evill, as to be praised for evill doing: For such, like Garlick, suck onely the ill va∣pours from all they come neere. Out of which consi∣deration, our Saviour Christ rejected the evill spirits testimony, which though it were truth, yet he would not suffer the Devill to say, Thou art the Christ the Sonne of God, or that Holy One; but rebuked him sharp∣ly, and injoyned him to hold his peace, Luke 4. 35. No he would not suffer the Devils at another time to say, That they knew him, Vers. 41. And good reason, for hee knew that the Devils commendations would prove the greatest slander of all. Neither would Saint Paul suffer that maid which had a spirit of Divination, to say, he was the Servant of the most High God, which shewed them the way of Salvation, Acts 16. 17, 18. well knowing that Sathan did it to this end, that by his testimony and approbation, he might cause them (which formerly beleeved his Doctrine) to suspect him for an Impostor and Deceiver, and that he did his miracles by the helpe of some Familiar spirit. And indeed, if the good report of wicked men, who are set on worke by Sathan, did not derogate from the godly, or from the glory of God, Sathan should be divided against him∣selfe;

and if Sathan be divided against himselfe, saith our Saviour, how shall his Kingdome stand? Now we know he seeketh to advance his Kingdome by all possible meanes, and consequently in this.

Wherefore if wee enjoy any wicked mans love, and have his good word, we may justly suspect our selves are faulty in one kinde or other; for 'tis sure he could not doe so, except he saw something in us like himselfe. If every thing were unlike him, how is it possible hee should love us? Difference breeds dis••••ion, and sweet congruity is the Mother of love. This made Aristotle, when a Rakeshame told him, he would rather be hanged by the necke, than be so bated of all men as he was, reply, And I would be hanged by the neck, ere I would bee beloved of all, as thou art; And Phocion, to aske, when the people praised him, what evill have I done? It was a just doubt in him, and not an unjust in any that are ver∣tuous like him; which occasioned one to say, their hatred I feare not, neither doe I regard their good will.

Secondly, a wicked mans tongue is so farre from be∣ing a slander, that it makes for our credit, to be evill spo∣ken of by them. To be evill spoken of by wicked men, saith Terence, is a glorious and laudable thing; and another, It is no small credit with the vile, to have a vile estimation. As a wicked mans glory is his shame, so the godly mans sh••me (for doing good) is his glory: and to be evill spo∣ken of for well-doing, is peculiar to good men; as Alexan∣der used to speake of Kings. Yea, saith Epictetus, It is the highest degree of reputation, for a man to ••eare evill when he doth well. And Job is of his judgement, which makes him say, If mine adversary should write a booke against me, would I not take it upon my shoulder, and bind it as a Crowne unto me? Yes, I would, &c. Job 31. ••5, 36, 37. And who having the use of Reason, (especially

sanctified) will not conclude, that Religion and Holi∣nesse must needs be an excellent thing, because it hath such enemies as wicked men, and wicked spirits? What saith that Ethnick in Seneca, in this behalfe: Men speake evill of mee, but evill men. It would grieve me•• if Marcus Cato, if wise Laelius, if the other Cato, or either of the Scipio••s, should speake so of me, but this as much com∣forts me: for to be disliked of evill men, is to be praised for goodnesse. Indeed, to heare that a good man speakes▪ evill of us, as its possible (though rare) from him to credit a false report, and so crediting it, to report it too goes to the very heart, and fetcheth from thence teares into the eyes; and into the mouth words of passion, and admiration: as when Caesar saw that Brutus was one of them that helped to stab him with bodkins in the Senate house, he cryed out, And art thou there my Son: but if a hundred other men doe the same, if wise, wee value it not. Why, O happy art thou, saith Pious Miran∣dula, who livest well amongst the bad; for thou shalt either win them, or silence them, or exasperate them▪ If thou win the••▪ thou shalt save their soules, and adde to thy own glory; If thou silence them, thou shalt diminish of their torment, and prevent the contagion of their sinne; If thou exasperate them thereby to hate and traduce thee for thy goodnesse, then most happy: for thou shalt not onely be rewarded according to the good which thou do'st, but much more according to the evill which thou sufferest. And S. Peter, If any man suffer as a Christian, (that is, for righteousnesse sake) let him not bee ashamed; but let him glorifie God in this behalfe, 1 Pet. 4. 15, 16. The reason is given by Saint A••stin, with whom this speech was frequent; They that backbite me, &c. doe against their wills increase my honour, both with God, and good men. Alas, the durty feet of such Adversaries, the more they tread and rub, the more

lustre they give the figure graven in gold; their cause∣lesse aspersions doe but rub our glory the brighter. And what else did Judas, touching Mary, when hee depra∣ved her in our Saviours presence, for powring that pretious oyntment on his feet? John 12. which was the onely cause, that in remembrance of her it should bee spoken to her praise, wheresoever the Gospell should bee preached throughout the whole world, Mar. 14. 9. O what a glorious renowne did the Traytors reproach occasion her? like as the treason of Pausanias, augmented the fame of Themistocles.

Yea, their evill report may possibly inrich a man; A friend of mine came to preferment by being reproached for his goodnesse, in the presence of a religious Gentle∣man.

And this is the hurt which lewde men doe to the godly, if they are godly wise that heare them; when they thinke to taxe, and traduce us; they doe in truth commend us, and we may say of their words, as he said of good fellowes, the better the worse, and the worse the better.

Indeed, swinish men may beleeve their mis-reports, because they are Judges; which for the most part will enquire no farther, but beleeve at first: but the wise know their tongues to be no slander; yea, they will ei∣ther smell out the Serpents enmity in the relator, or spy out in his lyes one lame leg or other; as lyes are rarely without. And indeed, if ill tongues could make men ill, good men were in a bad taking.

Now to make some use of this point: If the language of wicked men must be read like Hebrew, backward, and that all good men do so for the most part, it being a sure rule, that whosoever presently gives credit to accusations, is either wicked himselfe, or very childish in discretion;

then let us count their slanders, scoffes and reproaches the most noble and honourable badges and ensignes of honour and innocency that can be: And in case we are told that any such person doth raile on us, let our answer be, he is not esteemed, nor his words credited of the meanest beleever, which understands any thing of Sathans wiles.

Secondly, care not to have ill men speake well of thee, for if thou wert worse, thou shouldst heare better; if thou wouldest be as lewd as they are, thou shouldest never heare an ill word from them.

Thirdly, looke not to have every mans good word, since some are as deeply in love with vice, as others are with vertue: Besides, a man may as well draw all the aire into his mouth with a breath, and keep it: as pur∣chase every mans good word.

Indeed, if a man were able, and willing to be at the charge; he might stop their mouthes with money: for Philip of Macedon having given a great reward to one that spake evill of him, was after that highly praised by him, which made him conclude, that it lieth in our selves, and in our owne power, either to be well, or ill spoken of; but this is not a remedy of Gods prescribing: besides, a man had better endure the soare, than be at such cost for a plaister. And thus wee see, that a man of a good life needeth not feare any who hath an evill tongue, but ra∣ther rejoyce therein; for he shall be praised of Angels in Heaven, who hath, by renouncing the world, eschewed the praises of wicked men on earth.

CHAP. XXVII.

Because our enemies may learne, and be wonne by our example.

4. IN the fourth place, one reason why we beare injuries so patiently, is, That our enemies and others may learne and be wonne by our example, which oft prevailes more than precept: As how many Infidels were wonne to the Christian Faith, by seeing Christians endure the flames so patiently? when their enemies were fore't to confesse, slaine they are, but not conquered. Those whom precepts doe not so effectually move, we see them sometim••s induced by examples. Sozomen reports, that the devout life of a poore captive Christian woman, made a King, and all his family, imbrace the Faith of Jesus Christ. Eusebius from Clement reports, that when a wicked accuser had brought S. James to condemnation; seeing his Chri∣stian fortitude, he was touched in conscience, confessed himselfe a Christian, and so was taken to execution with him: Where, after confession, and forgivenesse, they kissed, and prayed for each other, and so were both beheaded together. In the Duell of Essendon, be∣tweene Canutus, and Edmond Ironside, for the prize of the Kingdome of England: after long and equall combate, finding each others worth and valour, they cast away their weapons, embraced and concluded a peace, putting on each others apparrell, and armes; as

a ceremony to expresse the atonement of their mindes, as if they made transaction of their persons one to the other; Canutus, being Edmond; and Edmond, Canu∣tus. Wherefore in all things (saith Paul to Titus) shew thy selfe an example of good workes, Tit. 2. 7. Vn∣der the generall of good workes is included Patience, as one maine speciall. The servant of the Lord must not strive (saith Paul to Timothy) but must be gentle to∣wards all men, suffering the evill men patiently, instru∣cting them with meeknesse that are contrary minded, pro∣ving if God at any time will give them repentance, that they may know the truth, 2 Tim. 2. 24, 25.

And it stands to good reason, for first every Chri∣stian is, or ought to be a crucified man.

Secondly, love is Christs badge, the nature whereof is to cover offences, with the mantle of peace.

And thirdly, Religion bindes us to doe good unto all, even our enemies; so resembling the Sunne, which is not scornfull, but lookes with the same face upon eve∣ry plot of earth; not onely the stately Pallaces and plea∣sant Gardens, are visited by his beames; but meane Cottages, but neglected Boggs, and Moates. And in∣deed, sincerity loves to be universall, like a light in the window, which not onely gives light to them that are in the house, but also to passengers in the street; well knowing that the whole earth, and every condition is equidistant from heaven: if God but vouchsafe to shew mercy, in which case who would not doe his utmost. Aristippus being demanded, why he tooke so patiently Dionysius spitting in his face, answered, the Fishermen to take a little Gudgeon, doe abide to be imbrued with slime and salt water; And should not I, a Philosopher, suffer my selfe to be sprinkled with a little spittle, for the taking of a great Whale?

The House of God, is not built up with blowes. A word seasonably given, after we have received an in∣jury, like a Rudder, sometimes steares a man quite into another course. The nature of many men is forward to ac∣cept of peace, if it be offered them; and negligent to sue for it otherwise: They can spend secret wishes upon that which shall cost them no endeavour; unlesse their ene∣my yeelds first, they are resolved to stand out: But if once their desire and expectation be answered, the least reflection of this warmth makes them yeelding and ply∣able: and that endeavour is spent to purpose, which ei∣ther makes a friend, or unmakes an enemy. We need not a more pregnant example than the Levites father in Law: I doe not see him make any meanes for reconcili∣ation: but when remission came home to his doore, no man could entertaine it more thankefully, seeing such a singular example of patience, and good condition in his Sonne. When Iron meets with Iron, there is a harsh and stubborne jarre; but let Wooll meet that ruffer mettle, this yeelding turnes resistance into embracing: Yea, a man shall be in more estimation with his enemy, (if inge∣nous) having vanquisht him this way; then if hee had never beene his enemy at all. Thy greatest enemy shall, if hee have any sparke of grace; yea, if hee have either bowels, or braines, confesse ingenuously to thee, (as Soul once to David) Thou art more righteous than I, for thou hast rendred me good, and I have rendred thee evill; as what heart of stone could have acknowledged lesse: Saul would have kil'd David, and could not; David could have kil'd Saul, and would not. Besides, the approbation of an enemy, (as one saith) is more than the testimony of a whole Parish; of friends, or neuters. And such a con∣quest is like that which Euagrius recordeth of the Ro∣mans, namely; That they got such a victory over Chos∣roes,

one of the Persian Kings, that this Cosroes made a Law, That never after any Kings of Persia should move warre against the Romans. Actions salved up with a free forgivenesse, are as not done: Yea, as a bone once broken, is stronger after well setting; so is love after such a reconcilement.

Whereas by returning a bitter answer, he makes his enemies case his owne: even as a mad dog biting another dog, maketh him that is bitten become mad too.

But this is not all, for happily it may (and not a little) further Gods glory, and make Satan a loser: as thus, let us shake off their slanders, as Paul did the Viper; and these Barbarians, which now con∣ceive so basely of Gods people, will change their mindes, and say we are petty gods; Yea, will they say, surely theirs is a good and holy, and operative Re∣ligion, that thus changes and transformes them into new Creatures. The hope whereof should make us thinke no indeavour too much. For if Zopyrus the Persian was content (and that voluntarily) to sustaine the cutting off his nose, eares, and lips, to further the enterprize of his Lord Darius against proud Babylon; what should a Christian bee willing to suffer, that the Lord of Heaven and Earths cause may bee fur∣thered against proud Lucifer, and all the powers of darknesse? But suppose thy pati••nt yeelding produ∣ceth no such effect, as may answer these or the like hopes, yet have patience still, and that for three reasons.

1. First, seeme you to forget him, and he will the sooner remember himselfe.

2. It oft fals out, that the end of passion is the be∣ginning of repentance. Therefore if not for his sake,

yet at least for thy owne sake be silent; and then in case thou hearest further of it from another, if ill, beware of him, but condemne him not, untill thou hea∣rest his owne Apologie, for

Who judgement gives, and will but one side heare. Though he judge right, is no good Justicer.

Or lastly, if not for his sake, nor thine owne, then for Gods sake have patience: and beare with him, be∣cause his maker beares with thee.

CHAP. XXVIII.

Because they will not take Gods Office out of his hand.

5. Reasons in regard of God are three.

• The 1 hath respect to his Office.
• The 2 hath respect to his Commandement.
• The 3 hath respect to his Glory.

Reason,

1. BEcause hee will not take Gods Office out of his hand, who saith, avenge not your selves, but give place unto wrath, for vengeance is mine, and I will repay it, Rom. 12. 19. Peter speak∣ing of our Saviour Christ, saith, When he was revi∣led, he reviled not againe; when he suffered, he threat∣ned

not, but com••itted it to him that judgeth righte∣ously. 1 Pet. 2. 23. And the Prophet David of him∣selfe, I returne not reviling for reviling, for on thee, O Lord, do I wait, thou wilt heare me, my Lord my God; meaning, if I call to thee for a just revenge, Psal. 38. 13, 14, 15. If the Lord see it meet that our wrongs should be revenged instantly, he will doe it himselfe; as hee revenged the Israelites upon the Aegyptians: and so that all standers by shall see their fault in their punishment, with admiration. Now I know, saith Jetbro, that the ••••rd is greater than all the gods, for ••s they have dealt proudly with them, so are they recompenced, Exod. 18. 11. And as once he revenged Davids cause upon Nabal, For about ten dayes after, the Lord smote Nabal that he dyed, saith the Text: and it followes, when David heard that Nabal was dead, hee said, Blessed be the Lord, that hath judged the cause of my rebuke at the hand of Nabal, and hath kept his servant from evill; for the Lord hath recompenced the wickednesse of Nabal upon his owne head, 1 Sam. 25. 38, 39. And that infinite wrong of railing Shimei, being left to the Lord, he did revenge it; in giving Shimei up to such a stupidity, that he ran himselfe wilfully upon his owne deserved and shamefull-death.

Or if God doe it not himselfe by some immediate judgement, nor by the hand of the Magistrate, yet he will see that some other shall doe it, though the wronged party be willing to put it up: as for ex∣ample, Samsons Father-in-Law for taking away his Wife, and shee for her falshood, though they were not punished by him that received the wrong, yet the Philistims burnt both her, and her Father, Judg. 15. Againe, though the Philistims were not punished by

the Timnite, or his daughter whom they burnt with fire; yet they were by Samson, who smote them ••ip and thigh with a mighty plague, Judg. 15. From which examples we may draw this argument, If the Lord thus revenge the cause of mens particular, and personall wrongs, much more will hee revenge his owne cause: for in this case I may say to every child of God which suffereth for Religions sake, as Jahaziel by the Spirit of God said unto all Judah the inhabi∣tants of Jerusalem, and King Jehosaphat; The bat∣tell is not yours, but Gods, wherefore you shall not need to fight in this battell, stand still, move not, and b••hold. the salvation of the Lord towards you, 2 Chron. 20. 15, 17. Yea, it stands upon Christs honour to main∣taine those that are in his worke. And Gods too, to defend such as suffer for his sake; and hee that tra∣duceth, or any way wrongs thee for thy goodnesse, his envy strikes at the Image of God in thee; because hee hath no other way to extend his malice to the Deity it selfe; as is apparent by these Scriptures which will be worth thy turning to: Psal. 44. 22. & 69. 7. & 83. 2. to 10. Prov. 19. 3. Rom. 1. 30. Math. 10. 22. & 25. 45. Luke 21. 17. Zach. 2. 8. 1 Sam. 17 45. Psal. 74. 22, 23. Acts 5. 39. Psal. 139. 20. Isay 54. 17. 1 Thess. 4. 8. John 15. 18. to 26. Numb. 16. 11. Saul, Saul, saith Christ, seeing him make havock of the Church, why persecutest thou mee; I am Jesus whom thou persecutest: Acts 9. 4, 5. and Jesus was then in Heaven. Cain imbrewes his hands in the blood of his owne 〈…〉〈…〉other, because he was better, and better accepted than himselfe: God takes upon him the quarrell, and indeed it was for his sake that Abell suffered.

Now if we may safely commit our cause, and our

selves to God in the greater matters: much more in petty things, as are evill words.

I but, saith the weake Christian, I am so wronged, reviled, and slandered, that it would make a man speak, like Aeagles that famous wrestler, that never spake be∣fore in his life. Answer, There is no such neces∣sity.

For first: Who ever was, that was not slande∣red?

Secondly: let him speake evill of thee, yet others shall not beleeve him; or if the evill and ignorant doe, yet report from wise and good men shall speak thee ver∣tuous.

Yea, Thirdly: though of some the slanderer bee beleeved for a while, yet at last thy actions will out∣weigh his words; and the disgrace shall rest with the intender of the ill. The constancy of a mans good be∣haviour vindicates him from ill report.

Fourthly, there's no cause of thy answering, inno∣cency needs not stand upon its owne justification; for God hath undertaken to vindicate it, either by friends, as when Jonathan and Michael, both son and daugh∣ter, opposed their own Father in his evil intents to take Davids part, and vindicate his reputation, 1 Sam. 19. 4. 5. 11. 12. or by enemies, as when Pilate pronounced him innocent, whom he condemned to die: which shewes that innocency cannot want abettors: and when Caiaphas was forc't to approve that Christ in the chaire, whom hee c••ndemned on the bench. And when Julian was compelled to cry out, O Galilean, t••ou hast over∣come. And when Balaam was forc't to blesse those for nothing, whom he was hired to curse. They that will speake the evill they should not, shall bee driven to speake the good they would not.

Or by strangers that stand by, as when young Da∣niell stept up to cleare Susanua, of that fowle asper∣tion.

Or lastly, by himselfe, as he often vindicated Mary; O holy Mary, I admire thy patient silence; thy Sister blames thee for thy piety; the Disciples (afterwards) blame thee for thy bounty, and cost; not a word falls from thy lips in a just vindication of thine honour, and innocency; but in an humble taciturnity, thou leavest thine answer to thy Saviour: How should we learne of thee, when we are complained, of for well doing; to seale up our lippes, and expect our righting from above. And how sure, how ready art thou O Saviour, to speake in the cause of the dumbe: Martha, Mar∣tha, thou art carefull, and troubled about many things; but one thing is needfull, and Mary hath chosen the better part. What needed Mary to speake for her selfe, when shee had such an Advocate; she gave Christ an un∣ction of thankefulnesse, hee gave her an unction of a good name; a thing better than oyntment, Eccles. 7. 1. Againe, the Leaper praiseth God, Christ praiseth the Leaper.

True, ill tongues will be walking, but we need not repine at their insolency; why should wee answer every dog that barkes, with barking againe.

But admit God should omit to revenge thy cause, yet, revenge not thy selfe in any case: for by revenging thine owne quarrell, thou makest thy selfe, both the Judge, the Witnesse, the Acouser, and the Executioner: onely use for thy rescue, Prayer to God, and say as Christ hath injoyned, lead me not into temptation, but deliver me from evill, Matth. 6. 13. and it sufficeth. Yet if thou wilt see what God hath done, and what hee can, and will doe, if there bee like need: heare what

Ruffinus and Socrates write of Theodosius, in his warres against Eugenius.

When this good Christian Emperour saw the huge multitude that was comming against him, and that in the sight of man there was apparent overthrow at hand, he gets him up into a place eminent, and in the fight of all the Army, falls downe prostrate upon the Earth, be∣seeching GOD, if ever he would looke upon a sinfull creature, to helpe him at this time of greatest need: whereupon there arose suddenly such a mighty wind, that it blew the Darts of the enemies back upon themselves, in such a wonderfull manner, that Eugenius with all his Host, was cleane discomfited; and seeing the power of Christ so fight for his people, was forced in effect to cry out, as the Aegyptians did, God is in the cloud, and he fighteth for them.

No forces are so strong as the spirituall; the prayers of an Eli••h, are more powerfull than all the armies of Flesh: which made the Queene mother of Scotland con∣fesse, that shee feared more the prayers, and fasting of M•• Knox, and his assistants; then an Army of twenty thousand men.

Thus God either preventeth our enemies, as here hee did; or delivereth his servants out of persecution, as he did Peter; or else if hee crowneth them with Martyr∣dome, as hee did Stephen; hee will in his Kingdome of Glory give them instead of this bitter, a better inheri∣tance; pro ver••t••te morientes, cum verit••te viven••es.

Wherefore in this and all other cases, cast thy bur∣then upon the LORD, and say with the Kingly Pro∣phet; I will lay me downe in peace, for it is thou Lord only that makest me dwell in safety, Psal. 4. 8.

CHAP. XXIX.

Because they have respect unto Gods Comman∣dement.

2. BEcause they have respect unto Gods Comman∣dement, who saith, By your patience possesse your soules, Luke 21. 19. Bee patient towards all men, 1 Thess. 5. 14. And Let your patient minde be known unto all men, Phil. 4. 5. More especially, Let not the Sunne goe downe upon your wroth, neither give place to the Devill, Ephes. 4. 26, 27. From whence ob∣serve this by the way; that he which lies downe in wroth, hath the Devill for his bedfellow.

See, saith Paul, that none recompence evill for evill unto any man, 1 Thess. 5. 15. And againe, Be not overcome with evill, but overcome evill with goodnesse, Rom. 12. 21. Yea, saith our Saviour, Love your enemies, doe well to them that hate you, blesse them that curse you, and pray for them which hurt you; Luke 6. 27, 28. And in case thine enemy hunger, instead of adding to his affliction, give him bread to eate; if hee thirst, give him water to drinke; or else thou breakest Gods Commandement touching pa∣tience: Prov. 25. 21. Rom. 12. 20. and consequently, art in the sight of God a transgressour of the whole Law; and standest guilty of the breach of every Commande∣ment. James 2. 10, 11. We know the frantick man, though hee be sober eleaven moneths of the yeare, yet if hee rage one, hee cannot avoid the imputation of madnesse.

Now as Gods Children should doe whatsoever he com∣mands cheerefully, and take whatsoever hee doth thanke∣fully: so God suffers such wrongs to be, that hee may exercise thy patience; and hee commands thee to forgive those wrongs, that thou mayest exercise thy charity, and approve thy sincerity: Many say, Lord, Lord, but if you love me, saith Christ, keepe my Commandements. It is an idle Ceremony to how at the name of Jesus, except wee have him in our hearts, and honour him with our lives. Phraates sent a Crowne as a present to Caesar, against whom he was up in Armes; but Caesar returned it back with this answer, let him returne to his obedience first, and then I'le accept of the Crowne, by way of recognizance. God admits none to Heaven (saith Justine Martyr) but such as can perswade him by their workes, that they have loved him.

And indeed, take a man that truly loves God, he will easily be friends, not easily provoked. True, take him unexpectedly, he may have his lesson to seeke, (even hee that was the meekest man upon Earth, threw downe that in a sudden indignation, which in cold bloud hee would have held faster then his life, Exod. 32. 19.) but when hee bethinkes himselfe what God requires, it is enough. When Teribazus a noble Persian was arrested, at first he drew his sword, and defended himselfe; but when they charged him in the Kings name, and enfor∣med him they came from his Majesty, he yeelded pre∣sently, and willingly.

If then wee will approve our selves true obedienci∣aries, let our revenge be like that of Elisha's to the A••ramites, in stead of smiting them, set bread and water before them: Or like that of Pericles, who as Plutarch reports, when one had spent the day in rayling upon him at his owne doore, least he should goe home in the

darke, caused his man to light him with a Torch. And to doe otherwise is Ammonite-like, to entreat those Embassadours ill, which are sent in kindnesse and love: for these afflictions are Gods Embassadours, and to handle them ruffely; yea, to repine or grudge against them, is to intreat them evill. And certainly, as David tooke it not well when the Ammonites ill intreated his Embassadours; so God will not take the like well from thee, 1 Chron. 19. But secondly, as the Law of God binds us to this, so doth the Law of Nature: What∣soever you would that men should doe unto you, even so do you unto them, Matth. 7. 12. Our Saviour doth not say, doe unto others, as others do unto you; but as you would have others doe unto you. Now if wee have wronged any man, we desire that he should forgive us, and therefore we must forgive him. Lex Talionis was never a good Christian Law. If I forgive not, I shall not be forgiven, Mar. 11. 26. So to say of our Ene∣mies, as Sampson once of the Philistims: even as they did unto me, so have I done unto them, is but an ill plea. For the Law of God, and the Law of Nature for∣bids it; and doth not the Law of Nations also? Yes, throughout the whole world, either they have no Law, or else a Law to prohibit men from revenging themselves. Oppression or injury may not be righted by violence, but by Law: (and to seek revenge by Law, when it is not ex∣pedient to passe it by, is lawfull) the redresse of evill by a person unwarranted, is evill.

O••. But thou wilt say, the Law doth not provide a just remedy in all cases of injury, especially in case of reproach and s••ander, which is now the Christians chiefe suffering; or if in part it doth, yet he that is just can∣not bee quit in one Terme, or two. Nay, if hee have right in a yeare, it is counted quick d••spatch; and he is

glad that hee met with such a speedy Lawyer.

Answer. If thou knowest the remedy to bee worse than the disease, I hope thou wilt leave it, and commit thy cause to God; who, (if thou wilt give him the like time) will cleare thy innocency, and cost thee nothing.

When wee have suffered some evill, the flesh, our owne wisedome, like the King of Israel, 2 Kings 6. 21. will bid us returne evill to the doer; but the Spirit or wisdome of God, like Elisha, opposeth, and bids us returne him good, notwithstanding his evill: But the flesh will reply, hee is not worthy to be forgiven; I, but saith the Spirit, Christ is worthy to be obeyed, who hath comman∣ded thee to forgive him. Now, whethers counsell wilt thou follow? It is not alwayes good to take our owne counsell; our owne wit often hunts us into the snares, that above all wee would shun. Wee oft use meanes of preservation, and they prove destroying ones. Againe, wee take courses to ruine us, and they prove meanes of safety. How many flying from danger, have met with death? And on the other side, found pro∣tection even in the very jawes of mischiefe, that God alone may have the glory. It fell out to be part of Mi∣thridates misery, that he had made himselfe unpoysona∣ble. All humane wisedome is defective; nor doth the Fooles Bolt ever misse: whatsoever man thinketh to doe in contrariety, is by God turned to be an helpe of hastning the end he hath appointed him. Wee are go∣verned by a power that wee cannot but obey, our mindes are wrought against our mindes to alter us. In briefe; man is oft his owne Traytor, and maddeth to undoe himselfe. Wherefore take the Spirits and the Words direction, Render good for evill, and not like for like, though it bee with an unwilling willingnesse: as the Merch 〈◊〉〈◊〉 casteth his goods over-board; and the

Patient suffers his arme or legge to bee cut off, and say with thy Saviour, Neverthelesse, not my will, but thy will be done.

But yet more to induce thee hereunto; consider in the last place, That to avenge thy selfe, is both to lose Gods protection, and to incurre his condemnation. Wee may be said to be out of his protection, when we are out of our way which hee hath set us; he hath promised to give his Angels charge over us, to keepe us in all our wayes, Psal. 91. 11. that is, in the wayes of obedience, or the wayes of his Commandements. But this is one of the Devils wayes, a way of sinne and disobedience; and there∣fore hath no promise or assurance of protection: wee may trust God, we may not tempt him: if we doe, what s••conds soever wee get, Christ will not be our second. Where is no commandement, there is no promise; if wee want his word, in vaine we looke for his ayde. When wee have meanes to keepe our selves, Gods omnipotency is for the present discharged. If Eutichus had falne downe out of a saucy malipartnesse, I doubt whether hee had beene restored by S. Paul, Acts 20. 9. Weftes and strayes, are properly due to the Lord of the soyle: and you know what the Devill said to our Saviour, Luke 4. 6. which in a restrained sence is true. And therefore when one in Gods steed rebuked Satan, tou∣ching a Virgin whom he possest at a Theater, saying, how durst thou be so bold, as to enter into my house: Satan answers, because I found her in my house: as Chrysostome delivers it. I am sure Din••h fell into foule hands, when her Fathers house could not hold her: and Sampson the like, when he went to Dali••ah; and Jo∣nah, when he went to Tarshish; and the seduced Pro∣phet, when he went beyond his Commission, set him by God: and many the like, who left the path of Gods

protection, where the Angels guard and watch, to walke in the Devills by-way of sinne and disobedience. The Chickens are safe under the wings of their mother, and we under the providence of our Father; so long as we hold the tenure of obedience, wee are the Lords subjects; and if we serve him, he will preserve us: neither need wee vex our selves with cares, as if wee lived at our owne cost, or trusted to our owne strength: but when a man is falne to the state of an Out-Law, or Rebell; the Law dispenseth with them that kill him; because the Prince hath excluded him from the benefit of his pro∣tection. Now this being our case, say there shall happen any thing amisse, through thy taking revenge, what mayest thou not expect to suffer, and in thy suffering, what comfort canst thou have? Whereas, if God bring us into crosses, hee will bee with us in those crosses, and at length bring us out of them more refined. You may observe, there is no such Coward, none so va∣li••nt as the beleever: without Gods warrant hee dares doe nothing; with it, my thing. Nothing without it, Those saith Basil (to a great man that perswaded him to yeeld) who are trained up in the Scriptures, will rather dye in an holy quarrell, than abate one syl∣lable of divine truth. When the Tormentors of Mar∣〈…〉〈…〉s Arethusius (which laid to his charge the pulling downe of an Idolatrous Temple) offered him his pardon, in case he would give so much as would build it up againe, he refused it; and being further urged to give but halfe, hee still refused it: at last, being told that if hee would give but a little towards it, they would release him; he refused to give them so much as an halfe penny: saying, no not an halfe penny; for it is as great wickednesse, faid he, to conferre one halfe penny, in case of impiety, as if a man should bestow the whole. A

good conscience being in the greatest torture, will not give one halfe penny to bee released, with hurt to his conscience: hee scans not the weight of the thing, but the authority of the Commander; and such have no good consciences, that dare gratefie Satan in committing the least sinne, or neglect God in the smallest precept. The conscionable Nazarite, Numb. 6. did not onely make scruple of guz••ing, and quassing whole Flagons of Wine, but of eating onely an huske, or a kernell of the grape: knowing the one was aswell forbidden as the other. Will any man eate poyson, because there is but a little of it. A small Bullet may kill a man, aswell as a great one. Goliah was as much hurt by Davids little stone, as Sampson by the weight of a whole house. And Ely dyed aswell by falling backe in his Chaire, as Jesabell by being throwne downe from an high win∣dow. And what saith our Saviour to the unjust Stew∣ard, hee that is faithfull in that which is least, is faithfull also in much; and he that is unjust in the least, is unjust also in much; Luke 16. 10. He that will cor∣rupt his conscience for a pound, what would hee doe for a thousand. If Judas will sell his Master for thirty pence, what would hee not have done for the Trea∣sury.

Alas, there are no sinnes small but comparitively, these things (speaking of Mint and Cummin) ought yee to have done saith our Saviour, and not have left the other undone, Luke 11. 4••. Wherefore it is with a good and tender conscience, as it is with the Apple of the Eye, for as the least haire or dust, grieves and offends that which the skin of the Eyelid could not once compl••ine of: so a good and tender consci∣ence is disquieted not onely with Beames but Moats, even such as the World accounts trifles: it straines not

onely at Cammels, but Gnats also.

A sincere heart is like a neate spruce man, that no sooner spies the least speck or spot on his garment, but he gets it washt or scrapt off: the common Christi∣an like a nasty sloven, which though hee be all foule and besmeared, can indure it well enough: yea, it of∣fends him, that another should bee more ne••te than himselfe. But such men should consider, that though they have large consciences, that can swallow downe any thing, yet the sincere and tender conscience is not so wide. A strait sho••e cannot indure the least pib∣ble stone, which would hardly be felt in a wider; nei∣ther will God allow those things in his Children which he permits in his enemies, no man but will permit that in another mans Wife or Child, which he would abhorre in his owne. A box of precious oyntment, may not have the least fly in it; nor a delicate Garden the least weed, though the Wildernesse bee overgrowne with them.

I know the blind World so blames the Religious, and their Religion also, for this nicenesse; that they thinke them hypocrites for it: but this was Jobs com∣fort in the aspersion of hypocrisie, my witnesse is in hea∣ven, and my record on high. And as touching o∣thers that are offended, their answer is, take thou O God (who needest not our sinne to further thy worke of grace) the charge of thy Glory, give us grace to take charge of thy Precepts. For sure we are, that what is absolutely evill, can by no circumstance be made good; poyson may be quallified and become medecinall: there is use to bee made of an enemy; sicknesse may turne to our better health, and death it selfe to the faith∣full, is but a doore to life, but sinne be it never so small, can never be made good.

Thus you have seen their feare, but looke also upon their courage, for they more feare the least sin, than the greatest torment.

All the feare of Satan and his instruments, ariseth from the want of the due feare of God: but the more a man feares God, the lesse he feares every thing else. Feare God, honour the King, 1 Pet. 2. 14, 1••7. Hee that feares God, doth but honour the King, hee need not feare him, Rom. 13. 3. the Law hath not power to smite the vertuous.

True, many have an opinion not wise, that Pie••y, and Religion abates fortitude, and makes vallour Fe∣minine: but it is a foundation-lesse conceit. The true beleever feares nothing but the displeasure of the high••st, and runs away from nothing but sin.

Indeed he is not like our hot-spurs, that will sight in no cause but a bad; that feare where they should not feare, and feare not where they should feare; that feare the blasts of mens breath, and not the fire of Gods wrath; that feare more to have the World call them Cowards for refusing; then God to judge them rebels for undertaking: that tremble at the thought of a Prison, and yet not feare Hell fire: That can governe Townes and Cities, and let a silly woman o∣ver-rule them at home; it may bee a servant or a Child, as Themistocles Sunne did in G••eece: What I will, said hee, my Mother will have done, and what my Mother will have my Father doeth. That will undertake a long journey by Sea in a wherry, as the desperate Marriner hoyseth saile in a storme, and sayes none of his Ancestors were drowned: That will rush fearelesly into infected houses, and say the Plague never seaseth on valiant blood, it kils none but co∣wards: That langushing of some sicknesse, will strive

to drinke it away, and so make hast to dispatch both Body and Soule at once: that will runne on high bat∣tlements, gallop downe steep hils, ride-over narrow Bridges, walke on weake Ice, and never thinke what if I fall, but what if I passe over and fall not.

No, he is not thus fearelesse, for this is presumption, and desperate madnesse, not that courage and fortitude which ariseth from faith, and the true feare of God; but from blindnesse and invincible ignorance of their owne estate: as what thinke you? would any man put his life to a venter, if he knew that when hee dyed he should presently drop into hell? I thinke not. But let the beleeving Christian (who knowes hee hath a place reserved for him in Heaven) have a war∣rant from Gods Word, you cannot name the service, or danger that he will stick at. Nor can he lightly faile of successe. It is observed that Trajan was never vanquished, because he never undertooke warre with∣out just cause. In fine, as he is most fearefull to offend, so hee is most couragious in a good cause; as abundance of examples witnesse, whereof I'le but instance two, for the time would be too short to tell of Abra∣ham, and Moses, and Caleb, and David, and Gideon, and Barack, and Sampson, and J••ph••ha, and many others; of whom the Holy Ghost gives this generall testimony, that by faith, of weake they were made strong, waxed valiant in Battell, turned to slight the Armies of the Aliants, subdued Kingdomes, stopt the mouthes of Lyons, quenched the violence of the fire, &c. Heb. 11. 22. to 35. Nor will I pitch upon Joshua, whom neither Caesar, nor Pompey, nor Alexander the Great, nor William the Conquerour, nor any other ever came neare, either for valour or victories: but even

Jonathan before, and the Martyrs after Christ, shall make it good. As what thinke you of Jonathan, whom neither steepnesse of Rocks, nor multitude of ene∣mies, could discourage, or disswade from so unlikely an assault: Is it possible if the d••••ine power of faith, did not adde spirit, and courage, making men more than men, that two should dare to thinke of encountring so many thousands, and yet behold Jonathan and his Armour∣bearer put to flight, and terrified the hearts of all the Phi∣listims, being thirty thousand Charrets, sixe thousand Hose-men, and Foot-men like the sand of the Sea shore, 1 Sam. 14. 15. O divine power of faith, that in all attempts and difficulties makes us more than men, and regardes no more Armies of adversaries, than sworntes of flyes.

A naturall man in a project so unlikely, would have had many thoughts of discouragement, and strong reasons to disswade him, but his faith dissolves impedi∣ments, as the Sunne doth dewes; yea, he contemnes all feares, over-lookes all impossibilities, breakes through all difficulties with a resolute courage, and flyes over all carnall objections with celestiall wings; because the strength of his God, was the ground of his strength in God.

But secondly, to shew that their courage is no lesse passive, then active; looke upon that Noble Army of Martyrs, mentioned in Ecclesiasticall History, who went as willingly, and cheerefully to the stake, as our Gallants to a Play; and leapt into their beds of flames, as if they had beeue beds of Downes: yea, even weake women, and young striplings, when with one dash of a pen, they might have beene released. If any shall yet doubt which of the two (the Religious o•• Prophane) are most valiant and couragious; let them looke upon

the demeanor of the twelve spyes, Numbers the 13. and 14. Chapters; and observe the difference between the two faithfull, and true hearted, and the other ten: then will they conclude, that Piety and Religion doth not make men Cowards; or if it doe, that as there is no feast to the Churles, so there is no fight to the Cow∣ards. True, they are not soone, nor easily provoked; but all the better, the longer the cold fitt in an Ague, the stronger the hot fitt.

I know men of the Sword will be loth to allow of this Doctrine: but truth is truth, aswell when it is not acknowledged, as when it is: and experience tolls us, that he who feares not to doe evill, is alwayes afraid to suffer evill. Yea, the Word of God is expresse; that none can be truly valorous, but such as are truly religi∣ous. The wicked fly when none persueth, but the righ∣teous are as bold as a Lyon: Prov. 28. 1. The reason wheroof is, If they live, they know by whom they stand; if they dye, they know for whose sake they fall.

But what speake I of their not fearing death, when they shall not feare even the day of Judgement, 1 John 4. 17. Hast not thou O Saviour bidden us when the Elements shall bee dissolved, and the Heavens shall bee flaming about our eares, to lift up our heads with joy, be∣cause our redemption draweth nigh, Luke 21. 25. to 29. Wherefore saith the valiant beleever, come death, come fire, come whirlewind, they are worthy to bee welcome that shall carry us to immortality. Let Pa∣gans and Infidels feare death, saith Saint Cyprian, who never feared God in their life, but let Christians goe as travellers unto their native home; as Children unto their loving Father; willingly, joyfully. Let such feare to dye, as have no hope to live a better life; well may

the brute beasts feare death, whose end of life is the conclusion of their beeing: well may the Epicure trem∣ble at it, who with his life looketh to lose his felicity: well may ignorant and unrepentant sinners quake at it, whose death begins their damnation: well may all those make much of this life, who are not sure of a better; because they are conscious to themselves that this dying life will but bring them to a living death; they have all sowne in sin, and what can they looke to reape, but misery, and vanity; sin was their traffique, and griefe will be their gaine; detestable was their life, and damnable will be their decease.

But it is otherwise with the godly, they may bee killed, but cannot be hurt; for even death that fiend, is to them a friend, like the Red Sea to the Israelites, which put them over to the Land of Promise: while it drowned their enemies. It is to the faithfull as the Angels were to Lot, who snatcht him out of Sodome, while the rest were consumed with fire and brimstone. Every beleever is Christs betrothed Spouse, and death is but a messenger to bring her home to her husband: and what chaste or loving Spouse, will not earnestly desire the presence of her Bridegroome, as Saint Austin speakes. Yea, the day of death to them, is the day of their Coronation: and what Princely heire does not long for the day of his instalment, and rejoyce when it comes. Certainly it was the sweetest voyce that ever the Theefe heard in this life, when Christ said unto him, this day shalt thou be with me in Paradise, Luke 23. 43. In a word, as death to the wicked, puts an end to their short joyes, and begins their everlasting sorrowes: so to the Elect, it is the end of all sorrow, and the beginning of their everlasting joyes.

The end of their sorrow; for whereas complaint of

evils past, sence of present, and feare of future, have shared our lives amongst them; death is

1. A Supersedius for all diseases; the Resurrection knowes no imperfection.

2. It is a writ of ease, to free us from labour, and ser∣vitude; like Moses, that delivered Gods people out of bondage, and from brick-making in Aegypt.

3. Whereas our ingresse into the world, our pro∣gresse in it, our egresse out of it, is nothing but sorrow, (for we are borne crying, live grumbling, and die sigth∣ing) death is a medicine, which drives away all these, for we shall rise triumphing.

4. It shall revive our reputations, and cleere our names from all Ignominie, and reproach; yea, the more contemptible here, the more glorious hereafter. Now a very duellist will goe into the field to seeke death, and finde honour.

5. Death to the godly is as a Gaole delivery, to let the Soule out of the Prison of the body, and set it free.

6. Death frees us from Sinne, an Inmate that (spite of our teeth) will Roust with us, so long as life affords it house-roome: for what is it to the faithfull, but the funerall of their vices, and the resurrection of their vertues.

And thus we see, that death to the Saints is not a penalty, but a remedy; that it acquits us of all our bonds, as sicknesse, labour, sorrow, disgrace, imprison∣ment, and (that which is worse than all) sin; that it is not so much the death of nature, as of corruption, and calamity. But this is not half the good it doth us; for it delivers us up, and let us into such Joyes, as eye hath not seene, nor eare heard, neither hath entred into the heart of man to conceive: 1 Cor. 2. 9. Yea, a man may

as well with a coale, paint out the Sunne in all his splendor, as with his pen, or tongue expresse; or with his heart (were it as deepe as the Sea) conceive, the fulnesse of those joyes, and sweetnesse of those plea∣sures, which the Saints shall enjoy at Gods right hand for evermore: Psal. 16. 11. In thy presence is the ful∣nesse of joy, and at thy right hand are pleasures for ever∣more. For quality, they are pleasures; for quantity, ful∣nesse; for dignity, at Gods right hand; for eternity, for evermore: and millions of yeares multiplyed by millions, make not up a minute to this eternity.

Our dissolution is nothing else but aeterni natalis; the birth-day of eternity, (as Seneca calls it, more truly than he was aware) for when we are borne, we are mortall; but when we are dead, we are immortall: yea, even their mortall wounds make the sufferers im∣mortall; and presently transport us from the contem∣plation of felitity, unto the fruition. Whereas if the corne of our bodies be not cast into the earth by death, we can have none of this increase: which is the rea∣son, first, that we celebrate the memory of the Saints, not upon their birth-dayes, but upon their death-dayes; to shew how the day of our death, is better than the day of our birth: And secondly, that many Holy men have wisht for death; as Jeremy, Job, Paul, &c. As who can either marvaile, or blame the desire of advantage: for the weary traveller to long for rest, the prisoner for liberty, the banished for home; it is so naturall, that the contrary disposition were monstrous.

And indeed it is our ignorance, and infidelity; at least our impreparation, that makes death seeme other than advantage. And looke to it, for he hardly mournes for the s••••nes of the time, who longes not to be freed from the time of sinne: he but little loves his Saviour,

who is not willing to goe unto him: and is too fond of himselfe, that would not goe out of himselfe to God.

True, he that beleeveth will not make haste; Isay 28. 16. that is, he will not goe out by a back doore; seeke redresse by unlawfull meanes, for though here he hath his paine, and in Heaven hee lookes for his payment, yet hee will not make more haste than good speed. Though he desires to be dissolved, and to be with Christ, which is best of all: Phil. 1. 23, 24. Yet he is content to live, yea, hee lives patiently, though hee dyes joyfully: In his wisedome hee could chuse the gaine of death, but in his obedience he refuseth not the service of life: and it is to be feared, that God will refuse that soule, which leaves the body before him∣selfe calls for it: as Seneca speaks like a Divine.

Now, what are we to learne from this double lesson, but a twofold instruction; Is a calling a good warrant, and can it not want danger to goe unsent; is death to the godly no other then the Brazen Serpent to the Israe∣lites; which was so farre from hurting them, that con∣trarily it healed them. And wouldst thou not feare death; (for to labour not to dye is labour in vaine, and Kings in this, are Subjects.)

First, looke through death at glory, as let but the un∣folded heavens give way to Stevens eyes, to behold Christ in the glory of his Father: how willing is he to ascend by that stony passage, Acts 7. 56. 59.

Secondly, feare to commit the least sinne, which is forbidden by so great a God, and suffered for, by so loving a Saviour.

Now God hath so farre forth forbidden revenge, that he hath forbidd••n all kinde of hatred, and malice; for the Law in every Commandement is spirituall,

and bindes the heart aswell as the ••and; and to thy power thou hast slaine him, whom thou batest: he is alive, and yet thou hast kil'd him, saith S. Augustine: and therefore these two, hatred, and inurther, are cou∣pled together as yoake-fellowes, in that long Teame of the fleshes beastly workes, which draw men to perdition: Rom. 1. 29. Gal. 5. 21. and wherein doe they differ, but as the Father and the Sanne, or as Devill and evill, onely in a letter. Yea, saith Christ, in the places be∣fore coated, Love your enemies, doe well to them that hate you, overcome evill with good, &c. Luke 6. 27. Rom. 12. 21. Be so farre from snatching Gods weapon out of his hand, that you rather master unkindnesse, with kindnesse.

And as this is Gods word, so hearing what the word speakes, is an eare-marke of Christs sheepe, as witnesseth the chiefe sheepheard; John 8. Hee that is of God, beareth Gods word: and he is of an uncircum∣cised eare, and one of the Devils Goates, that wants this marke: for he heareth it not, because he is not of God. Vers. 47. Wherefore lay it to heart, lose not the pri∣viledge of Gods protection, by an unwarrantable right∣ing of thy selfe: Doe not like the Foole, that leapt in∣to the water, for feare of being drowned in the Boat. But above all feares, feare him which after he hath kil'd, hath power to cast into hell: Luke 1▪ 2. 5. compare the pre∣sent with the future, the action with the reward; thinke thou seest beyond pleasing thy appetite, and doing thine owne will, sinne against God: beyond that, death; beyond death, judgement; beyond judgement, bell; beyond that, no limits of time, or torments; but all easelesse, and endlesse. Thou cryest, God me mercifull to me; but be thou also mercifull to thy selfe: Feare God, feare sinne, and feare nothing; for sinne is the sting of

all troubles: pull out the sting, and deride the malice of the Serpent. Yea, have but Gods warrant for what thou goest about, and then let death happen, it shall not happen amisse; for the assurance of Gods call and protection, when a mans actions are warranted by the Word, will even take away the very feare of death: for death (as a Father well notes) hath nothing terrible, but what our life hath made so. He that hath lived well, is seldome unwilling to dye; life or death is alike welcome unto him; for hee knowes, whiles hee is here, God will protect him; and when hee goes hence, God will receive him. I have so behaved my selfe (saith Saint Ambrose to the Nobles of Millaine) that I am not ashamed to live; neither having so good a Lord, am I affraid to dye. And old Hilarion, these seaventy yeares and up∣wards, thou hast served the Lord; therefore now goe forth my soule with joy, &c. Whereas he that hath lived wickedly, had rather lose any thing, even his soule, than his life: whereby hee tels us, though his tongue expresse it not, that hee expects a worse estate hereafter. How oft doth guiltinesse make one avoid, what another would wish in this case? Yea, death was much facili∣tated by the vertues of a well-led life, even in the Heathen. Phocion being condemned to dye, and the e••o∣cutioner refusing to doe his office, unlesse he had twelve Drachmes paid him in hand; Phocion borrowed it of a friend, and gave it him: ne mor a fieret morti. Againe, Cato was so resolute, that he told Caesar, hee fea∣red his pardon, more than the paine he threatned him with. And Aristippus, as I take it, (though I may be mistaken) told the Saylers (that wondred why he was not, as well as they, afraid in a storme) that the oddes was much; for they feared the torments due to a wicked life, and he expected the reward of a good one. Its a

sollid and sweet reason, being rightly applyed. Vice drawes death with a horrid looke, with a whippe, and stames, and terrors, but so doth not vertue. Whence it was that death was ugly and fearefull unto Cicero; wished for, and desired of Cato, and indifferent to Socrates.

Objection. But a violent and painefull death, is by farre more terrible and intollerable then a Natu∣rall.

Answer. Seldome have the Martyrs found it so, but often the contrary: which made them kisse the wheele that must kill them, and thinke the stayres of the scaffold of their Martyrdome, but so many de∣grees of their ascent to glory. Besides Elias his fiery Chariot, or they which stoned Steven, tooke no more from them, than an ordinary sicknesse did from Lazarus; and let death any way crumble the Body to dust, the Resurrection shall restore it whole againe. Indeed if wee live (and God by some lingring sick∣nesse, shall in mercy stay, till we make us ready) we shall doe well, but if we dye as the Martyrs did, halfe burnt, and halfe blowne up, we shall doe better. And thus much to prove that the godly indure reproaches and persecutions patiently, because God hath commanded them so to doe.

CHAP. XXX.

That they are patient in suffering of wrongs, for Gods glory.

3. THe Children of God are patient in suffering wrongs, for Gods glory; left Philosophy should seeme more operative in her Dis∣ciples, than Divinity in hers; lest nature and insidelity should boast it selfe against Christianity. It is a saying of Sen••••a, He that is not able to set light by a sottish injury, is no Disciple of Phylosophy. And the examples before rehearsed shew, that Socrates, Plato, Aristippus, Aristotle, Diogenes, Epictetus, Phi∣lip of Macedon, Dion of Alexandria, Agathocles, Antigonus, and Caesar, were indued with rare and admirable patience; whereunto I will adde foure o∣ther examples: Philip of Macedon asking the Em∣bassadours of Athens how he might most pleasure them; received this answer, It were the greatest pleasure to Athens that could be, if you would hang your selfe; yet was not moved a jot, for all his might was answerable to his patience: why? hee cared not so much to revenge the evill, as to requite the good.

Polamon was not so much as appalled at the byting of a Dog that tooke away the brawne or calfe of his leg; nor Harpalus to see two of his Sonnes laid ready

drest in a silver Charger, when Astiages had bid him to Supper. And lastly, when it was told Anaxago∣ras (from the State) that he was condemned to dye, and that his Children were already executed, hee was able to make this answer, As touching, said he, my condemnation, nature hath given like sentence both of my condemners and me; and as touching my chil∣dren, I knew before that I had begot mortall creatures. But what of all this? Let every naturall man know, that a continued patience may be different from what is goodnesse: for as Austin well, there is no true ver∣tue, where there is no true Religion; neither is it a naturall meeknesse which proceeds from a good con∣stitution, nor a morrall meekenesse which proceeds from good education, and breeding; but spirituall meek∣nesse which is a fruit of the spirit, Galat. 5. 22. to 25. That is the subject of our discourse and will carry a∣way the blessing.

But to give them the utmost advantage, let the vertues of all these Philosophers bee extracted into one Essence, and that spirit powred into one man (as Zeuxis pourtraying Juno, chose the ••ive Daughters of Croton, out of all the Agrigentine Virgins, that from there severall perfections, he might compose one ex∣cellent, and most beautifull picture:) Yet this Phi∣losopher must bee acknowledged to fall short of a compleat Christian guided by the Spirit of God. Or if you will gather out of Histories the magnanimity of Hector, of Alexander, of Caesar, of Scipio, and of S••aevola, put them to the rest; yet for patience and constancy, they come not neare that one president laid downe in the example of that holy man Job, and other servants of God in succeeding ages; and that in five maine particulars.

1 One notable difference betweene the patience of a Philosopher and a Christian, is, They lacked a pure heart, truly sanctified by the Holy Ghost, which is the Fountaine of all well doing. Now if the Fountaine be corrupt, the str••ames cannot be pure; but the best of them w••re but in the state of nature unregene∣rate, and consequently unreconciled to God in Christ, and so enemies to him, Rom. 5. 10. And our persons must first be justified, and accepted of God, before our actions can please him: as of necessity the Tree must be good, before it can bare good fruit. Yea, saith our Saviour, as the Branch cannot bare fruit of it selfe, except it abide in the Vine, no more can yee, except you abide in me, John 15. 4. Christian vertues are not naturall; a man is no more borne with Grace in his Soule, than with Apparrell on his Back.

Againe, the best of our Workes are imperfect, and mingled with corruptions; and therefore cannot a∣bide the examination of Gods exact justice; till they be covered with Christs righteousnesse, and their cor∣ruption washed away with his most precious blood. Neyther can those workes please God, which are done without him: for as it will be no excuse before God, when the matter of the worke is ill, to plea••e the goodnesse of the heart: So, neither when the heart is nought, to pleade that the matter of the worke is good; as many notable examples prove, namely the Jewes urging God with their fasting, Isay 58. and yet sent away empty. And those reprobates, Matth. 7. who alleadge there Preaching in Christs name, casting our Devils, &c. but receiving that fearefull answer, depart from me yee workers of ini∣quity, I know you not. As also Caine, whose outward

workes in sacrificing, were the same with his brothers; and yet Saint John sayes, Gains workes were evill, and his brothers good: which may se••ve to comfort poore Publicans, and confound all proud Pharisees, as Saint Austin observes: qui viret in soliis venit a radi∣cibus humor.

2. As the Christian beares injuries patiently, so hee doth it and all other performances in knowledge of, and in obedience to Gods word and Commandement; which obedience also proceeds from a true love of God, and an humble heart: thinking when hee hath done that, he falls farre short of performing his duty. Where∣as they had neither knowledge in, nor love to, nor the least respect of God, or his word, in their bearing inju∣ries: and therefore as God said once to the Jewes in matter of Fasting, have yee fasted to me; so hee will say to them in the matter of suffering, have yee suffe∣red in love and obedience to me, and my word? no: but in love to your owne credit, and other the like carnall re∣spects. And indeed, how can they expect a reward from God, when they have done him no service: If in bearing with, or serving of men, we serve our selves, and seeke our selves rather than God: when wee come for our reward, Gods answer will be, let him reward you whom yee have served; thou servedst thy selfe, there∣fore reward thy selfe, if thou wilt; for I never reward any service but mine owne. As, why will Christ at the later day remember, and reward the duties of love, and liberality done to men: but because they were done for his sake, and as to himselfe, Matth. 25. 40. Yee have done them unto me, there is the cause of the re∣ward. Whence it is, Saint Paul willeth Christian ser∣vants, yoaked with cruell Heathnish misters, to hee obedient unto them, as unto Christ; serving the Lord,

and not men: Colos. 3. Vers. 22, 23, 24.

3. What ever they did, or suffered, was either to purchase fame to themselves, or to merit reward by it; their aime and end was not Gods glory, but their owne honour and glory, and vertues are to be judged, not by their actions, but by their ends. Yea, they called ver∣tue, Bonum Theatrale: as if a man would not be ver∣tuous if hee had not spectators to take notice of him: but it is false, for vertue will be as cleere in solitudine, as in Theatro; though not so conspicuous: onely it may grow more strong by the observation, and ap∣plause of others; as an heat that is doubled by the re∣flection.

But, O the difference betweene these naturall, and meere morall men, and a true Christian: the Christian loves goodnesse for it selfe, and would be holy, were there no heaven to reward it; he does all, and suffers all, out of sincere affection, and a zeale of Gods glory, and the Churches good: Math. 5. 16. to the end his name may bee magnified, and others wonne and edisied. 1 Pet. 2. 12. as most fit it is, that the profit being mans, the honour should be Gods. And this his sincerity the rather appeares, in that he holds out, maugre all opposition, disgrace, persecution, &c. Whereas the other like winde-mills, would not turne about to doe any good service, but for the winde of mens praises.

Now it is one method to practise swimming with Bladders, and another to practise dauncing with heavy shoes. Wee read of some that in the Monastery could fast whole dayes together with ease, but in the dezart, they could not hold out untill noone; but their bellyes would be craving presently.

4. The one doth it in faith, which onely crownes good actions; for whatsoever is not done in faith, is sin:

Rom. 14. 23. and therefore cannot please God, Heb. 11. 6. the reason is this, If our best actions be not the fruites of a lively faith, they spring from Ignorance and I•• fide∣lity; as hearbes may doe from a dunghill. And its evi∣dent they have not faith; for how should they beleeve in him, of whom they have not heard. Rom. 10. 14.

And it were well if all that are meere civill and mo∣rall men would looke to the Rock, where-out their workes are hewen; and to the Pit, where-out they were digged: for God looketh at no action further, then it is the worke of his spirit, but the spirit is nowhere but in the sonnes of God: Galat. 4. 6. and no sonnes but by faith in Christ: Gal. 3. 26. So that obedience without faith, is but as the shell without the kernell, the huske without the corne, the carkasse without the soule, which the Lord abhorres, as the sacrifice of Fooles, Isay 66. 3. Whence it is, that all the vertues of the Heathen are called by Divines splendida peccata; shining or gliste∣ring sinnes, sinnes as it were in a silken Robe.

5. The summe of all Morall Philosophy is included in these two words, sustaine, and abstaine, and a wicked man may restraine evill as doe the godly; but here is the difference, the one keepes in corruption, the other kils corruption.

6. The Philosopher, and so all civill and morall men, can forbeare; the Christian forgive; they pardon their enemies, we love ours; pray for them, and returne good for evill. And if not, we no whit savour of Heaven: For if you love them which love you, (saith our Savi∣our) what thankes shall you have, for even the sinners doe the same? (such as see not beyond the clouds of humane reason) But I say unto you which heare, Love your enemies, blesse them that curse you, doe good to them that hate you, and pray for them which hurt you, and per∣secute

you▪ Matth. 5. 44. Luke 6. 27. 32, 33. shewing, that if wee will ever hope for good our selves, wee must returne good for evill unto others. In which words you may note a tripple injunctio••, one to the heart, the treasury of love; another to the tongu••, loves interpreter; the third and principall to the hand, which is loves Factor, or A〈…〉〈…〉oner. Wherein our Saviour seemes to set man like a Clock, whose master wheele must not onely goe right within, nor the bell alone sound true above; but the ••and also point straight without: as for the motion and setting of the wheele within, he saith to the heart, love your enemies, for the stroke and sounding of the Bell above, hee saith to the tongue, blesse them that curse you; and for the pointing of the hand, or Index without, he saith to the hand, doe good to them that hurt you.

Now, well may natura••l men sayle with the winde of their naturall passions, and corrupt affections, in rendering evill for evill; but Christ the Master, and Pylot of his Ship, the Church; hath charged all pas∣sengers bound for Heaven, the Haven of their hope, and Harbour of their rest; like Pauls Mar••iners, Acts 27. to sayle with a contrary winde and weather, of doing good for evill: and like the Disciples on the Lake of Genazareth, Rowe through the raging waves of their enemies reproaches, with a contrary breath, not rendring rebuke for rebuke; but contrariwise, to blesse: 1 Peter 3. 9. And the better to teach us this lesson, he practi∣sed it himselfe; adding example to precept: for his word and his worke, like mercy and truth, met together; his precept and his pract••se, like righteousnesse and peace, kissed each other: for when they in devillish malice sought nothing but his condemnation, he in great love went about the worke of their salvation: when they

shed his bloud to quench their malice, hee sweat water and bloud to wash their soules. Yea, when the Jewes were crucifying of him, he at the same time (though the torments of his passion were int〈…〉〈…〉able, incompa∣rable, unconceiveable) solliciteth God for their pardon, Luke 23. 34. Now his prayer could not but be effica∣tious, and a pardon for such murth••rers was no meane good turne. And this likewise is the practise of the Saints, who strive to imitate their Master in all things which he did, as man: S. Steven, at the instant while his enemies were stoning of him, kneeled downe and prayed, Lord lay not this sinne to their charge, Acts 7. 60. Where is one thing very remarkable; he stood when he prayed for himselfe, but kneeled when he prayed for hi•• ene∣mies; herby shewing the greatnesse of their impiety, which easily could not be forgiven; as also the greatnesse of his piety. And indeed, as to render good for good, is the part of a man, and to render evill for evill, the part of a beast; and to render evill for good, the part of a de∣vill; so to render good for evill, is onely the part of a Saint: be mercifull, as your heavenly Father is mercifull. Luke 6. 36. It were easie to abound in examples of this kinde; how often did Moses returne good unto Pharaoh for his evill, in praying and prevailing with God for him, to the removall of nine severall plagues; notwithstanding his cruell oppression? And David, what could he have done for Saul, that he left undone; notwithstanding hee so cruelly persecuted him, and hunted after his life. And the like I might shew in that man of God to Jero••oam, and they that went to Heaven by the bloudy way of Martyrdome, who prayed for others, even their persecutors, and murtherers; an easier passage to Heaven: Yea, Gods people account it a sinne, to cease praying for their worst enemies, 1 Sam. 12. 23.

But what doe I tell them of these transcendent ex∣amples? when I never yet heard or read of that Phi∣losopher, which could parallel Doctor Cooper, Bishop of Lincolne, in an act of patient suffering; who, when his wife had burnt all his Notes, which he had beene eight yeares a gathering, least hee should kill himselfe with overmuch study, (for she had much adoe to get him to his meales) shewed not the least token of pas∣sion, but onely replyed, Indeed wife it was not well done; so falling to worke againe, was eight yeares more in gathering the same Notes, wherewith he composed his Dictionary: which example, I confesse, more ad∣mires me, than any that ever I heard of from a man, not extraordinarily and immediately inspired and as∣sisted by the Holy Ghost: and sure he that could indure this, could indure any thing, whether in body, goods, or good name: for of necessity there must bee in that man that can patiently beare such a losse, somewhat more than man. I know there are some men (or rather two legged Beasts) that esteeme no more of Bookes and Notes, than Esops Cocke did of the Pearle hee found; and these accordingly will say, this was nothing in comparison of what they suffer; as when once a Hot-spur was perswaded to be patient as Job was, he reply∣ed, What doe you tell me of Job? Job never had any suits in Chauncery.

Yea, indeed the meanest of Christs royall Band, for patience puts down all the generations of naturall men: as even their enemies will confesse. Consalvus a Spa∣nish Bishop, and Inquisitor; wondred, how the Pro∣testans had that Commandement, Thou shalt love thy neighbour as thy selfe, so indelibly Printed in their hearts, that no torture could blot it out, and make them con∣fesse, and betray one another. And indeed, how should it be otherwise: for

First, if Morall Principles cherished and strengthe∣ned by good education, will inable the soule against vi∣tious inclinations; so that though some influence of the heavens doe worke upon the aire, and the aire upon the spirits, and the spirits upon the humors; and these incline the temper, and that inclines the soule of a man, such and such wayes: Yet breeding in the re∣fineder sort of evill persons, will much prevaile, to draw them another way; what may wee thinke of grace, and faith, and Gods spirit, which are superna∣turall.

Secondly, every Christian suffering for Christs sake, and for righteousnesse sake, hath Gods mighty power to support him; and Christ to suffer with him, and beare a part in his misery: whereas the naturall man suffers all himselfe as a delinquent, or malefactor; whose guilty conscience addes weight to his punishment. A woman called F••licitas, (whom Saint Austin much praiseth) being brought to bed in the time of her imprisonment for the truth; and by reason of the great paines shee had in her labour, that she could not forbeare schre••ch∣ing: one of the Officers hearing her cry out, taunting∣ly, mockt her thus; Ah woman, if thou canst not beare these sorrowes without such crying••, how wilt thou endure, when thou shalt be burnt, or cut in peeces, or torne asunder; What thou now sufferest is but sport, but the Tragedy is to follow: whom shee answered; Now, said shee, I suffer for my selfe, and for sinne; but then Christ is to suffer in me, and I for him. And it fell out as she said, for when she was thrown to the wild beasts, she neither sent out screechings, nor so much as a sigh or groane; but entertained death with so merry, and cheerfull a countenance, as if she had beene invited to a Feast.

And thus you see in the first place, that Nature hath but a slow foot to follow Religion close at the heeles: that grace and faith transcends reason, as much as reason doth sense; that patience (rightly so called) is a Prerogative royall, peculiar to the Saints. It is well if Philosophy have so much wisedome, as to stand amazed at it.

2. That it is not true Christian patience, except it flow from a pious and good heart, sanctified by the Ho∣ly Ghost. 2 Be done in knowledge of, and obedience to Gods command. 3, That wee doe it in humility, and sincere love to God. 4, That it be done in faith. 5, That wee ayme at Gods glory, (not our owne) and the Churches good in our sufferings. 6, That we ••orgive, aswell as forbeare; yea, love, pray for, and returne good to our enemies for their evill: which being so, what hath the Swashbuckler to say for himselfe? And what will become of him, if he repent not; who can afford no time to argue, but to execute? Yea, what hath the more temperate worldling to say for himselfe, who hath some small peece of reason for his guide? arguing thus, I would rather make shew of my passions, than smoother them to my cost; which being vented and ex∣prest, become more languishing and weake: better it is to let its point worke outwardly, than bend it a∣gainst our selves; and in reason, Tallying of injuries is but justice. To which I answer, it is not reason, espe∣cially ••arnall reason, but Religion, which all this while hath beene disputed of, which is Divine and super∣naturall; and that teacheth how good must be returned for evill, and that we should rather invite our enemy to doe us more wrong, than not to suffer the former with patience; as our Saviours words doe imply: If (saith hee) they strike thee on the one cheeke, turne to him

the other also; If they sue thee at the Law, and take away thy Coate, let him have thy Cloake also, Mat. 5. 39, 40. He speakes comparatively as if he should say, rather suffer two wrongs, than doe one.

Indeed, the difficulty of the duty, the seeming danger and want of Faith in carnall men, weakneth the force of the strongest reasons; for no more, among Ru••••ins, but a word and a blow, among civill men a word and a writ can you expect. But as thrice No∣ble Nehemiah said to that false Belly-god betraying-Priest Shemaiah, should such a man as I flee: So the true Christian will encounter all discouragements and frightning Alarums thus; should such a man as I feare to doe that which my Master, King, and Captaine Christ Jesus hath commanded me, which is of more necessity than life it selfe.

Yea, seeing Heathens could goe so farre as to subdue their passions; for shame let so many of us, as would be accounted Christians goe further, even to the mortifying of ours: or if we goe not before Pub∣licans and Sinners, in the Kingdome of grace, Publi∣cans and Sinners shall goe before us into the King∣dome of Heaven. And seeing the duty of the Childe is the Fathers honour, let us that are Christians bee knowne from Worldlings by our practice: as once the Grecians were knowne from the Barbarians by their vertuous lives; as Quintus Curtius notes. Shall a wild Olive Tree, growing upon the barren mo〈…〉〈…〉s of Gilboa; and nature, where neither dew of the spi∣rit, nor rayne of grace faleth, bare such fruit; and shalt not thou a green Olive Tree in the house of God, planted beside the waters of comfort, bring forth this fruit of the spirit.

We see that civill honesty, severed f••••m tr••e piety,

humility, saving knowledge, sincere love to God, true obedience to his word, justifying faith, a zeale of Gods glory, and desire to edifie and win others, God ac∣cepts not, as proceeding from the love of our selves, and other carnall respects; namely, to obtaine praise or profit thereby. So that to suffer as the Heathen did, without observing other circumstances, is but to imitate that foolish Patient, who when the Phy∣sitian bade him take that prescript, eate up the paper. Wherefore doe not onely subdue thy passions, but sayle with that contrary breath of the Apostle, 1 Cor. 4. 12. We are reviled, and we blesse, and with that of Saint Steven, who rowed both against winde, and tyde, not onely through the raging waves of his e∣nemyes reproaches, but even in a storm•• of stones, be∣ing as earnest to save their soules, as they were to slay his body.

Meere Civill and morrall men have speculative know∣ledg, if thine be saving it will take away barre••nes, and make thee fruitfull in the workes of obedience; who planteth a Vineyard, and eateth not of the fruit there∣of; we expect this of the Earth that hath onely na∣ture, and shall not God expect it of us, who have sence to governe nature, Reason to governe sence, grace to governe reason, Jesus Christ to governe all.

The little World, Man, is so the compendium, and abridgement of all creatures, that whatsoever is imprinted with Capitall Letters in that large Vo∣lume, as in Folio, is sweetly and harmoniously con∣tracted in decimo sexto, in the breefe text of man, who includes all: Planets have being not life, Plants have life not sence, Beasts have sence not reason, Angels have being, life, reason, not sence, man hath

all, and containes in him more generality than the Angels, being with Planets, life with Plants, sence with Beasts, reason with Angels: But the beleever hath over and above Gods spirit, and faith, which are peculiar prerogatives belonging to the godly which no man (being a meere man) is capable of.

Here also, if it were as orderly as pertinent, I might take occasion to shew another peculiar and proper adjunct belonging to the patience of a Chri∣stian, which a Philosopher may sooner envy than imitate; yea, it must put him besides his reason, be∣fore hee can conceive it possible, namely, That a Christian rejoyceth in his sufferings: Wee rejoyce in tribulation (saith Saint Paul,) knowing that tribula∣tion bringeth forth patience, and patience experience, and experience hope, &c. Rom. 5. 3. Yea, hee goeth yet further and saith, I am filled with comfort, I am exceeding joyfull in all our tribulation, 2 Cor. 7. 4. Which is to over abound exceedingly with joy, such an e••uberation of joy, as brake forth into thankeful∣nesse; And Saint James the like saying, My bre∣thren, count it exceeding joy, when ye fall into divers temptations; knowing that the trying of your faith, bringeth forth patience, and let patience have her perfect worke, that ye may be perfect and intire, lacking nothing, James 1. 3, 4.

Gods people doe not onely acknowledge that they suffer justly from God, even when they suffer unjustly from men, as Josephs brethren did, who were no Spyes, nor eozoners as they were accused; yea, they had faithfully presented their Moneyes for their Wheat, neither had they stolne their Lords Cup: yet say they, justly is this evill come upon us, because we

have sinned against our brother, Genesis 42. 21. A•• a trespasse being committed, perhaps thirty or forty yeares agoe, and no punishment till now inflicted; behold thy Creditor is now come, and thou must pay the debt, hast thou any wrong done thee, I trow not. But this is not all (though nature will scarce acknow∣ledge so much) for wee must proceed, and not al∣wayes continue in the nethermost Forme, like drones: he is not uppermost in this Schoole of patience, who suf∣fereth things patiently, that must bee suffered: but hee who doth it willingly, cheerefully, and thanke∣fully.

Paulus Dioconus relates, how the Empresse Irene being deposed from ruling, by her owne servant; said, I thanke God, who of his free mercy advanced me an unworthy Orphane to the Empire, but now that he suffereth me to be cast downe; I ascribe it whol∣ly to my sinnes, blessed be his name for his mercy in the one, in the other for his justice. And Saint James being cut into peeces limbe by limbe, was heard to say, God bee thanked upon the cutting off of each member, or joynt. The very Heathen saith Saint Hierome, know that thankes are to bee given for benefits received, but Christians onely give thankes for calamities and miseries.

But because this path leads from the way of my intended discourse, and you affect not to have mee digresse: come wee to the sixteenth Rea∣son.

CHAP. XXXI.

T〈…〉〈…〉at they may follow Christs examples, and imitate the patience of the Saint in all Ages.

16. Reason,

6. IN the sixth and last place, they beare the slan∣ders and persecutions of wicked men patiently, that they may follow Christs example, and imi∣tate the patience of the Saints in all ages.

Christ also suffered for you (saith Saint Peter) leave∣ing you an example, that you should follow his steps, 1 Pet. 2. 21. And it is written of him, that When he was reviled, he reviled not againe, when he suffered he threat∣ned not, 1 Pet. 2. 23. He was called of his enemies, Conjurer, Samaritane, Wine-bibber, &c. was scoft at, scorned, scourged, Crucified, and what not: yea, he suf∣fered in every place, in every part.

First, In every place, hunger in the desart, resistance in the Temple, sorrow in the Garden, contumelyes in the Judgement Hall, Crucifying without the City, and so forth.

Secondly, in every part, his eyes run downe with teares, his temples with blood, his eares tingled with buffettings, glowed with reproaches; they afflicted his taste with Gall, spit in his face, pearst his head

with thornes, his hands with nayles, his side with a speare: his heart was full of sorrow, his soule of an∣guish, his whole body was sacrificed as an offering for sinne: and yet he suffered all for us; to the end he might leave us an example, that wee should follow his steps. Neither was it so much what he suffered, as with what affection, willingnesse, and patience he suf∣fered, that did Nobilitate the merrit of his suffer∣ings. As touching the first, why descended he to take our flesh? but that we might ascend to take his King∣dome; he descended to be crucified, that we might as∣cend to be glorified; he descended to Hell, that wee might ascend to heaven.

Touching the second, what King ever went so willingly to be Crowned, as he to be crucified; Who so gladly from execution, as hee to it: What man was ever so desirous to save his life, as Christ was to lose it; witnesse that speech, I have a Bap••isme to bee baptized with, and how am I pained till it be accom∣plished, Luke 12. 50. His minde was in paine, till his body and soule, came to it: And to him that dis∣swaded him from it, he used no other termes than avoid Satan.

And thirdly, with what patience he suffered all, let both Testaments determine; he was oppressed and af∣flicted, yet did he not open his mouth; he was brought as a Sheepe to the slaughter, and as a Sheepe before the Shearer is dumbe, so opened he not his mouth, Isaiah 53. 7. His behaviour was so mild and gentle, that all the malice of his enemies, could not wrest an angry word from him. Yea, when his owne Disciple was determined to betray him; I see not a frowne, I heare not a check from him againe: but what thou doest doe quickly. O the admirable mecknesse of this

Lamb of God: Why doe wee startle at our petty wrongs, and swell with anger, and breake into furi∣ous revenges, upon every occasion, when the pat∣terne of our patience lets not fall one harsh word, upon so foule and bloody a Traytor. When the Jews cryed out crucifie him, as before they cryed out, his blood be upon us and upon our Children, he out cryes, Father, pardon them; being beaten with Rods, crow∣ned with Thornes, pierced with nayles, nayled to the Crosse, bathed all his body over in blood, filled with reproaches, &c. in the very pangs of death; as un∣mindfull of all his great griefes, he prayeth for his persecutors, and that earnestly, Father forgive them, Pendebat, & tamen petebat, as Saint Augustine sweet∣ly: O patient and compassionate love. Ye wicked and foolish Jewes, you would be miserable, he will not let you: His eares had beene still more open to the voyce of griefe, then of malice; and so his lips also are open to the one, shut to the other.

Thus Christ upon the Crosse, as a Doctor in his chaire, read to us all a lecture of patience; for his actions are our instructions: and the same that Gide∣on spake to Israel, he speakes still to us: as ye see me doe, so doe you: And no man be he never so cun∣ning, or practised, can make a straight line, or per∣fect circle by steddinesse of hand, which may easily bee done by the helpe of a Rule of Compasse. Be∣sides, is Christ gone before us in the like sufferings, what greater incouragement, when wee reade that Caesars example (who not onely was in those battels, but went before them) yea, his very Eye made his Souldiers prodigall of their blood, When wee reade that young King Philip, being but catryed in his Cradle to the Warres, did greatly annimate the Soul∣diers.

Besides, what servant will wish to fare better than his Lord; is it meet that hee who is not onely thy Master, but thy Maker, should passe his time in continuali travell, and thou in continuall case.

When a lewd Malefactor being condemned to dye with just Phocion, rayled at the Judge, the Law, his Accusers, and looked on Death with terrour, and a∣mazednes; hee thus cheered him with encourage∣ment, Dost thou grudge to dye with Phocion: so say I to thee, Dost thou grudge to suffer with thy Saviour: O blessed Jesu! O thou Coeternall Sonne of thine Eternall Father, why should I thinke strange to bee scourged with tongue, or hand, when I see thee bleeding: what lashes can I feare, either from Heaven, or Earth, since thy scourges have beene borne for me; and have sancti∣fied them to me.

True, it is Satans policy to make men beleeve, that to doe, and suffer, as a Christian is so extreamely dif∣ficult for them, that it is altogether impossible; where in he deales like the inhospitable Salvages of some Coun∣tries, who make strange fires, and a shew of dismall ter∣rou••s upon the shores, to keepe passengers from land∣ing: But if Christ be gone before us in the like, and it is for his sake that we smart; then we may be sure to have him present with us (even within us by his spirit, 1 Peter 4. 12, 13, 14.) to assist us, and prevent our enemies: and is not be able enough to vindicate all our wrongs.

Learne we therefore from him, to suffer

• ...Innocently.
• ...Patiently.

Wilt thou (saith one) looke to raigne, and not expect to suffe••? Why, Christ himselfe went not up to his glory, untill first hee suffered paine: Or wilt thou (saith Saint Cyprian) be impatient, by seeking present

revenge upon thine enemies, when Christ himselfe is not yet revenged of his enemies? Doe thou beare with others, God beares with thee; is there a too much, which thou canst suffer for so patient a Lord? But to goe on; wilt thou follow Gods example? Then note, whereas Christ hath in many particulars commanded us to follow his example; yet in no place (saith Saint Chrysostome) he inferreth we should be like our Heavenly Father, but in do∣ing good to our enemies. And therein resemble we the whole three Persons in Trinity. God was only in the still winde; Christ is compared to a Lambe, the Holy Ghost to a Dove. Now if we will resemble these three Persons, we must be softly, Lombes, Doves; but if on the contrary wee be fierce, cruell, and take revenge, so using violence, we resemble rather the Devill, who is called a roaring Lyon; and the wicked, who are termed Dogs, Wolves, Tygers, &c.

3. To adde to the precept of God, and the practice of our Saviour, the example of Gods people; they are patient in suffering of injuries, that they might imitate the Saints in all ages. They were so, and wee are like∣wise commanded to follow their steps, as in all things which are good; so especially in this. Take my bre∣thren the Prophets (saith Saint James) for an example of suffering adversities, and of long patience. James 5. 10. Brethren, saith Saint Paul to the Thessalonians, Yee are become followers of the Churches of God, which in Judes are in Christ Jesus, because yee have also suffered the same things of your owne Countrey-men, even as they have of the Jewes, 1 Thess. 2. 14. And to the Philippians, Be yee followers of me, Brethren, and looke on them which walk so, as yee have us for an example, Phil. 3. 17. And see how hee followed his Masters example; for which amongst us so loves his Benefactors, as Saint Paul

loved his Malefactors? he would doe any thing (even be rased out of the booke of life) to save them that would doe any thing to kill him. Amongst many examples recorded for thy imitation, and mine; behold the pa∣tience of Job, James 5. 11. of Abraham, Gen. 20. 17, 18. of Isaas, Chap. 26. 15. of Joseph, Chap. 37. 32, 33. who notwithstanding his brethren hated him for his goodnesse, and could not speake peaceably unto him, conspired to kill him, stript him of his Coat, cast him into a pit, sold him for a slave, recompenst them good for evill; when he was armed with power to revenge: for when these his enemies did bunger, hee fed them; when they were thirsty, he gave them drinke; where∣as they stript him of his parti-coloured-coat, hee gave them all change of rayment; whereas they sold him for twenty peeces of money, hee would not sell them corne, but gave it them freely, and put their money againe into their sacks; whereas they cast him into a pit, without either bread or water, hee brought them into his owne lodging, and feasted them sumptuously with delicate fare; and gave them of the best Wine: Thus he gave them a good measure, pressed downe, and shaken together; yea, running over into their bosomes, of kindnesse for unkindnesse. And thus holy David trod in the steps of good Joseph, Psal. 38. 12. to 15. 1 Sam. 26. 20. For when Saul had bent his howe, and made ready the arrowes within his quiver, to shoote at this upright in heart, and sweet singer of Israel: Yea, when this Fowler hunted him like a Partridge to the mountaines; so that his soule was faine to aske for the wings of a Dove, that hee might fly away and bee at rest: Yet see when his mortall foe was delivered in∣to his hand in the Cave, he would not lay hands on his enemy, nor suffer his bloud-thirsty followers to

fall upon him, but onely to give him notice what hee could have done: cut off the lap of his garment, and rendered him good for evill; as Saul himselfe con∣fessed: 1 Sam. 24. 18. Yea againe, when hee found him asleepe in the field, he spared his life which was in his hand; and to give him a second warning, onely took away his pot of water, and his speare: 1 Sam. 26. And lastly of Steven, who when the Jewes were sto∣ning him to death, kneeled downe, and cryed with a loud voyce, Lord, lay not this sinne to their charge, Acts 7. 60. A true Scholler of CHRIST: for first, hee prayed for enemies; secondly, for mortall enemies that stoned him; thirdly, in hot bloud, at the time when they wronged him most; as being more sorry for their ryat, then for his owne ruine. Now what is it that wee suffer, being compared with their sufferings? even no∣thing in a manner: Yee have not (saith Saint Paul to the Hebrewes) yet resisted unto bloud: Wee have passed (saith the Prophet) through fire and water; not fire onely, as the three Children; nor water onely, as the Is∣raelites; but fire and water, all kinde of afflictions and adversities. For shame then let us passe through a little tongue-tryall, without the least answering, or repining.

Now all ye scoffers, behold the patience of the Saints, and stand amazed. That which you (not for want of ignorance) esteemed base, sottish, and unworthy, yee see hath 16. sollid Reasons, as so many pillars to support it; and these hewen out of the Rock of Gods Word. Yee see the Childe of God is above nature, while hee seemes below himselfe; the vilest creature knowes how to turne againe; but to command himselfe, not to resist being urged, is more than Heroicall. Here then is matter worth your emulation, worthy your imitation.

Againe, behold the reasons why God suffers you to deride, hate, and persecute his people, which are likewise declared to be 16. in number, and those no lesse weighty; of which three concerne his owne glory; thirteene our spi∣rituall and everlasting good, benefit, and advantage. Yea, reflect yet further you seed of the Serpent, and see * 1.4 the Originall, continuance, properties, causes, ends; and what will be the issue of your devillish enmity against the seed of the Woman? And then you will ac∣quit the religious with Christ, and his Apostles for well doing; or confesse that you condemne Christ and his Apostles with them: as Erasmus said in his owne de∣fence. But if of the two, you will choose to goe on and perish, your bloud be on your owne heads, and not on mine; I have discharged my duty.

CHAP. XXXII.

Rules to be observed touching thoughts, words, and deeds, when we are wronged.

I Must needs confesse (may some say) you have shewed sixteene solid and substantiall reasons of patience, sufficient to perswade any reasonable creature to imbrace it, at least in affection; but is it therefore in all cases necessary wee suffer injuries, without righting of our selves, or being angry.

No: he that makes himselfe▪ Sheepe, shall be eaten of the Wolfe. In some cases tolerations are more than unexpedient; they inspire the party with boldnesse, and

are as it were pullies to draw on more injuries, heare one wrong, and invite more; put up this abuse, and you shall have your belly full of them. Yea, he that suffers a lesser wrong, many times invites a greater; which he shall not be long without. As how doth Davids patience draw on the insolence of Shimei? Evill natures grow presumptuous upon forbearance. In good natures and dispositions, injury unanswered growes weary of it selfe, and dyes in a voluntary remorse; but in those dogged stomacks, which are onely capable of the restraints of feare: the silent digestion of a former wrong, provokes a second; neither will a Beefe-braine fellow be subdued with words. Wherefore mercy hath need to be guided with wisedome, least it prove cruell to it selfe.

Neither doth Religion call us to a weake simplicity, but allowes us as much of the Serpent as of the Dove. It is our duty indeed to be simple as Doves, in offending them; but wee are no lesse charged to be wise as Ser∣pents, in defending our selves: lawfull remedies have from God, both liberty in the use, and blessing in the successe; no man is bound to tender his throat to an un∣just stroake. Indeed, when the persecuted Christians complained against their adversaries, to Julian the Emperour, desiring justice; he answered them, as some of our s••offers may doe in the like case, It is your Ma∣sters commandement that you should beare all kinde of in∣juries with patience. But what did they answer? It is true, he commands us to beare all kindes of inju∣ries patiently, but not in all cases; besides, said they, we may beare them patiently, yet crave the Magi∣strates ayde for the repairing of our wrongs past, our present rescue, or for the preventing of what is like to ensue. But to make a full Answer to the Question pro∣pounded:

There are Rules to be observed,

• 1 touching our Thoughts.
• 2 touching our Words.
• 3 touching our Actions.

1. First, touching our Thoughts: Hee that decei∣veth me oft, though I must forgive him, yet Charity bindes me not, not to censure him for untrusty; and though Love doth not allow suspition, yet it doth not thrust out discretion; it judgeth not rashly, but it judg∣eth justly: it is not so sharpe sighted, as to see a moat where none is; nor so purblinde, but it can discerne a beame where it is; the same spirit that saith, Charity be∣leeveth all things, 1 Cor. 13. 7. saith also, that a foole beleeveth all things, Prov. 14. 15. and charity is no foole, as it is not easily suspitious, so neither lightly cre∣dulous. It is neither simple, nor subtill, as Bi••s spake wisely of her: or rather not onely simple as a Dove, to thinke no evill; but also wise as a Serpent, to dis∣cerne all things, and see what is evill.

2. For our tallying of words, as it argues little discretion in him that doth it, so it is of as little use, except the standers by want information of thy inno∣cency, and his guiltinesse which gives the occasion. Wherefore in hearing thy owne private and personall reproaches, the best answer is silence; but the wrongs and indignities offered to God, or contumelies that are cast upon us in the causes of Religion, or the Church, may safely bee repayed. If wee be meale-mouthed in Christ, and the Gospels cause, wee are not patient, but zeale-lesse. Yea, to hold a mans peace when Gods honour is in question, is to mistake the end of our Re∣demption; 1 Cor. 6. 20. What saith the Apostle? joyne with patience, godlinesse, 2 Pet. 1. 6. for else patience without godlinesse, while it receives injury of man, may doe more injury to God. Neither is there a better ar∣gument

of an upright heart, than to be more sensible of the indignities offered to God, then of our owne dangers. And certainly no ingenuous disposition can be so ten∣der of his owne disgrace, as the true Christian is at the reproach of his God; as we see in Moses, who, when Aaron and Miriam offered him a private injury, it is said, his meeknesse was such, that he gave them not a word, Numb. 12. But when the people had fallen to idolatry, and he heard them murmure against their Maker, hee spares neither Aaron, nor the people, but in a godly ••it of zeale takes on at them; yea, breakes the Tables in peeces, Exod. 32. A meeke Lambe in his owne cause, a fierce Lyon in Gods. Yea, it was al∣wayes his manner to plead the peoples cause to God, with prayers, and teares; but Gods cause against the people, with sword, and revenge. And thus it fared with David, who was a man deafe and dumb, and whol∣ly senselesse at Shemei•• private reproach; when he cursed him, cast stones at him, called him murtherer, and wicked man, 〈◊〉〈◊〉 Sam. 16. But not so at Goliahs publick re∣vilings of God, and his Church; no, not at Michols despising his holy zeale in the publike service of God, 2 Sam. 6. In these cases how full of life, and spirit, and holy impatiency did he shew himselfe to be? And our Saviour Christ, who suffered himselfe to bee spit upon, buffe••ed, crowned with Thornes, &c. without give∣ing an angry word s but when hee saw the Temple abused, hee burned in a zealous anger against them; tooke a s〈…〉〈…〉rge, and whipt the buyers and sellers ou••, saying, Yee have made my Fathers house a den of theeves: Matth. 21. 12, 13.

3. Touching our actions; whether it be in thine owne cause, or in the cause of God, and Religion, thou m••ist not be a revenger. All that private persons can

doe, is either to lift up their hands to Heaven for re∣dresse of sinne, or to lift up their tongues against the sinne, not their hands against the person. Who made thee a Judge, is a lawfull question, if it meet with a person unwarranted. True, Phin••as in the case of Zimry, and Cozby, lift up his hand, and thrust them both through with a Speare: And when Moses saw the Aegyptian smiting the Hebrew, hee smoate the Aegyptian: but they had peculiar warrants signed from Heaven, either by instinct, or speciall command; which we shall expect in vaine.

Well may we flee from danger, as Jacob fled from Esau, Moses from Pharoah, David from King Saul, Elias from Jesabel, Paul from the Damascens, and Christ himselfe from the Jewes: And expect to finde comfort in our flight, even a City of refuge; as Jacob found favour in Labans house, Moses a rich Father∣in-Law, Elias an Angel to feed him, Paul spirituall brethren to comfort him; besides the Holy Ghost the true Comforter. But the weapons of a Christian in adversity, ought onely to be patience, and prayer; f••r as Theodoret saith, if Muentius, and Maximinian in the heat of zeale, shall rayle on wicked Julian at a Feast; justly may their deaths be cast upon their petu∣lancy, but not upon their Religion. Yea, the Counsell of Eleberis decreed, that if any man did take upon him to breake downe the Heathens Idolls, and were slaine in the place: that hee should not bee reckoned among the Martyrs.

Indeed, God so loves this heat of zeale in all the carriages of his servants, that if it transport us too farre, hee pardoneth the errours of our fervency, rather than the indifferences of lukewarmenesse: as may be seene in that act of Moses, when being wroth

with the people about the malten Calfe, hee brake the Tables in peeces: Exod. 32. Neverthelesse, if we shall either out of superstition, or presumption, doe that we have neither calling, nor warrant for, out of the word; such our workes (be our intention what it will) are but the blinde whelpes of an ignorant zeale, and an un∣advized zeale (when knowledge is not made the Pilot of devotion) may bee more prejudiciall, than a cold r••misnesse, Swift horses without a skilfull waggon••••, and full sayles without a good Pilot, endanger more.

Objection. Every base nature will be ready to offer injuries, where they thinke they will not be repaid: he will many times beat a Coward, that would not dare to strike him, if he thought him valiant: as a Cur that goes through a Village, if hee clap his tayle betweene the legs, and runne away, every Cur will insult over him; but if he bristell up himselfe, and stand to it, give but a counter-snarle, there's not a Dog dares meddle with him.

Answer. Neverthelesse, avenge not thy selfe, but give place unto wrath; and that for conscience sake, Rom. 12. 19. If thou receivest wrong in thy person, goods, or good name, it is the Magistrates office to see thee righted; and For this cause yee pay also tribute. He is the Minister of God for thy wealth, to take venge∣ance on him that doth evill; and for the praise of them that doe well: neither doth hee beare the sword for nought, Rom. 13. 4, 5, 6. 1 Peter 2. 14. Now in this case, he that hath endammaged me much, (as you have some that will deprive men of their possessions, and then perswade them to be content) cannot plead breach of charity in my see••ing his Restitution: and because pa∣tience without discretion wrongs a good cause, I will so

mit wrongs, as I may not encourage others to offer them; and so retaine them, that I may not induce God to retaine mine to him. Have you not seene a Crow stand upon a Sheepes backe, pulling off wooll from her side: even creatures reasonlesse know well whom they may be bold with; that Crow durst not doe this to a Wolfe, or a Mastiffe: the knowne simplicity of this innocent beast, gives advantage to this presump∣tion; meeknesse of spirit commonly drawes on inju∣ries, and the cruelty of ill natures usually seekes out those, not who deserve worst, but who will beare most. Wherefore patience, and mildnesse of spirit is ill be∣stowed, where it exposes a man to wrong and insul∣tation: Sheepish dispositions are best to others, worst to themselves. I could be willing to take injuries, but I will not be guilty of provoking them by lenity; for harmelesnesse, let me goe for a Sheep; but whosoever will be tearing my fleece, let him looke to him∣selfe.

Diogenes the Stoicke, teaching his auditors how they should refraine anger, and being earnest in pres∣sing them to patience, a waggish boy spit in his face, to see whether he would practise that which he taught others: but Diogenes was not a whit moved at it; yet said withall, I feare I shall commit a greater fault in letting this boy goe unpunished, than in being angry. In some cases, for reason to take the rod out of the hands of wrath, and chastise, may be both law∣full and expedient. The same which Aristotle affir∣med in Philosophy, viz. That choller doth sometime serve as a whetstone to vertue, is made good Di∣vinity by Saint Paul, Be angry, but sinne not, Ephes. 4. 26. that is, be angry with sin onely.

For Cautions and Rules to be observed, when we

appeale to the Magistrate. 1. First, let it be in a matter of weight, and not for trifles.

True, thou canst not be more forward to cast away thy money, then some Lawyers are to catch it: but the Physition, and Lawyer, are for necessity, not for wan∣tonnesse. What said one to a Lawyer, offering to right his wrongs, and revenge him of his adversary, by Law: I am resolved rather to beare with patience an hayle∣shower of injuries, than seeke shelter at such a thicket; where the brambles shall pluck off my fleece, and doe me more hurt by scratching, than the storme would have done by hayling. I care not for that Physicke, where the remedy is worse than the disease.

2. Secondly, let it be in case of necessity; after we have assayed all good meanes of peace and agreement: using Law, as a Father doth the Rod, full sore against his will. As whatever our wrongs be, true wisedome of the spirit will send the Apostle lenity, as admonitions harbinger, with offers of peace, before she takes out prosses: 2 Tim. 2. 25.

3. Thirdly, let not our ayme and end be the hurt of our enemy: but, first, the glory of God; secondly, the reformation of the party himselfe, that so he which is overcome, may also overcome; and (if it may be) others by his example, whereby more than one Devill shall be subdued. And thirdly, to procure a further peace and quiet afterwards; as Princes make warre to avoid warre: yea, in case we see a storme inevita∣bly falling, 'tis good to meet it, and break the force. Fourthly, let us not be transported either with heat or hate, but begin and follow our suits without anger▪ or using the least bitternesse or extremity against the person of our adversary: as Tilters break their Speares on each others breasts; yet without wrath or imen∣tion

of hurt; or as Charles the French King made warre against Henry the seventh, King of England, rather with an Olive-branch, than a Lawrell-branch in his hand, more desiring peace than victory; not using bribery, or any other meanes to corrupt or hinder justice; but to seeke our owne right. Fifthly, and lastly, having used this ordinary meanes that the Lord hath given us for the righting of our selves, in case we finde no redresse, let us rest with quietnesse and meeknesse therein, without fretting, or desire to right our selves by private revenge; knowing assuredly, that the Lord hath thus ordered the whole matter, ei∣ther for our correction, or for the exercise of our pa∣tience and charity; or that he will take the matter in∣to his owne hand, and revenge our cause of such an enemy, farre more severely: or for that he meanes to deale farre better with us, if wee commit our cause to him, than either our selves, or any Magistrate could ha••e done.

To conclude this argument in a word. If thou goe to Law,

• Make Conscience thy Chauncery.
• Make Charity thy Judge.
• Make Patience thy Councellor.
• Make Truth thy At••urn••y.
• Make Peace thy Soliciton.

And so doing, thou shalt be sure to finde two friends in thy suit, that will more bestead thee, than any 〈◊〉〈◊〉 Judges; namely, God and thy Conscience. God, who being Chiefe Justice of the whole world, can doe for thee whatsoever he will, and will doe for thee whatsoever is best: thy Conscience, which is instead of a thousand good Witnesses, a thousand good Ad∣vocates, a thousand good Juries, a thousand Clarkes

of the Peace, and Guardians of the Peace to plead, procure, pronounce, record, and assure to thee that peace which passeth all understanding.

But I feare I have incited your impatiency by stan∣ding so long upon patience.

CHAP. XXXIII.

Vse and Application of the ••••rmer Reason.

1. Use.

THese latter Reasons being dispatcht, returne wee to make use of the former; for I may seeme to have left them, and be gone quite out of sight, though indeed it cannot pro∣perly bee called a digression: seeing the last point proved, was; That God suffers his children to be perse∣cuted and afflicted for the increase of their patience.

First, if God sends these afflictions, either for our Instruction, or Reformation, to scowre away the rust of corruption, or to try the truth of our sanctification, either for the increase of our patience, or the exercise of our faith, or the improvement of our zeale, or to provoke our importunity, or for the doubling of our Obligation: seeing true gold flyes not the touch-stone; let us examine whether we have thus husbanded our afflictions to his glory, and our owne spirituall and everlasting good. I know Gods fatherly chastise∣ments for the time, seeme grievous to the best of his

Children; Yea, at first they come upon us, like Samp∣s••••s Lyon, looke terrible in shew, as if they would devoure us; and as Children are affraid of their friends when they see them masked, so are we. But tell me, hath not this roaring Lyon prevailed against thy best part? hast thou kept thy head whole? I meane thy soule free? For as Fencers will seeme to fetch a blow at the legge, when they intended it at the head; so doth the Devill, though he strike at thy name, his ayme is to slay thy soule. Now instead of being overcome, dost thou overcome? Hath this Lyon yeelded thee any honey of Instruction, or Reformation? Hath thy sinne dyed with thy fame, or with thy health, or with thy peace, or with thy outward estate? D••est thou perceive the graces of Gods Spirit to come up, and flourish so much the more in the spring of thy recovery, by how much the more hard and bitter thy winter of adver∣sity hath beene? Then thou hast approved thy selfe Christs faithfull Souldier, and a Citize•• of that Ie∣rusalem, which is above: 〈…〉〈…〉a, I dare boldly say of thee, as Saint Paul of himselfe, That nothing shall be able to seperate thee from the love of God, which is in Christ Iesus our Lord, Rom. 8. 39. To ••in ••e this honey in the Lyon, more than makes amends for all former feare and griese: and in case any man, by his humili∣ation under the hand of God, is growne more faith∣full and conscion••ble; there is honey out of the Lyon: or is any man by his temptation or fall, become more circumspect after it? there also is honey out of the Lyon, &c. For there is no Sampson, to whom every Lyon doth not yeeld some honey; for as affliction san∣ctified, ever leaves some blessing behinde it, like the River Nilus, which by overflowing the Land of Aegypt, fattens, and ••ils it, with flowers, and fruits; so a sine

wit, and a Christian will, makes use of any thing: like the little Bee, which will not off the meanest flower, till she hath made somewhat of it. Even Sauls malice shall serve to enhaunce Davids zeale: and the likelihood of losing Isaac, shall both evidence and improve Abrahams love to God: or hath the Lord made Hannah barren, and doth her adversary vex her sore, yeare by yeare; and grievously upbraid her for it, so that she is troubled in her minde: why, even that shall make her pray, and weepe sore unto the Lord, and make vowes: yea, and when God gives Samuel to her, shee will give Samuel backe againe to God. Lastly, Saint Paul in this schoole of Affliction, will learne in what estate soever he is, prosperous, or adverse, there∣with to be content: Phil. 4. 11. And thou mayest foule∣ly suspect thy selfe, (if thou beest not the better) for thy being the worse. He is no true borne Christian, who is not the better for his evils, whatsoever they be; no price can buy of the true beleever the gaine of his sinnes. Yea, Sathan himselfe, in his exercise of Gods Chil∣dren, advantageth them. And looke 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 owne Band. A little faith, even so much as a graine of Mustard-seed, would be able to remove greater mountaines of feare and distrust out of thy soule, than these: for know this, that Good men are like Diamonds, which will shine in the durt: yea, they resemble Glow-wormes, which shine most in the darke; or Juniper, which smels sweetest in the fire; or Pummander, which becomes more fragrant by chafe∣ing; or Roses, which are sweeter in the Still, than on the stalke.

2. Use.

2. If the malice of our enemies, as it is husbanded to our thirst (by a divine and supreame providence) doth make so much for our advantage and benefit here, and hereaf••er; as namely, that it op••ns our eyes no lesse, than peace and prosperity had formerly s••ut them; that nothing doth so powerfully call home the conscience, as affliction; and that we need no other art of memory for sinne, 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 subject to diseases: if vigor of body, and infirmity of minde, doe for the most part lodge under one roofe, and that a wearish outside is a strong motive to morti∣fication: if God, the all-wise Physitian, knowes this the fittest medicine for our soules sicknesse, and that we cannot otherwise be cured; if our pride forceth God to doe by us, as Sertorius did by his Army, who percei∣ving 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 learne them moderation.

If this above all will make us pray unto him with heat and fervency; as whither should we flye but to our Joshua, when the powers of darkenesse, like mighty Aramites, have besieged us? If ever we will send up our prayers to him, it will be when we are beleager'd with evils.

If true and saving joy is only the daughter of sor∣row; if the security of any people is the cause of their corruption, as no sooner doth the Holy Ghost in sundry

places say, Israel had rest; but it is added, They com∣mitted wickednesse: Even as standing waters soone grow naysome, and Vines that grow out at large, be∣come wilde and fruitlesse in a small time; if it weanes us from the love of worldly things, and makes us no lesse inamored with heavenly: as Zeno, having but one Fly-boat left him, hearing newes that both it and all therein was cast away, said, O Fortune, thou hast done well to send me again to our Schoole of Philosophy: Where∣as if we finde but a little pleasure in our life, wee are ready to doate upon it. Every small contentment glewes our affections to that we like, neither can we so hear∣tily thinke of our home above, whilest we are furni∣shed with these worldly contentments: But when God strips us of them, straightwayes our minde is home-ward; if this world may be compared to Athens, of which a Philosopher said, that it was a pleasant City to travell through, but not safe to dwell in: if by smar∣ting in our bodyes, states, or names, we are saved from smarting in our soules. If it was good for Naaman, that he was a Leaper; good for David, that hee was in trouble; good for Bartimeus, that hee was blinde; if with that Athenian Captaine, we should have peri∣shed for ever, in case wee had not thus perished for a while; if our peace would have lost us, in case wee had not a little lost our peace: then refuse not the cha∣stening of the Lord, neither be grieved with his correction, as Solomon adviseth, Proverbs 3. 11. And so much the rather,

1. First, because our strugling may aggravate; can∣not redresse our miseries.

2. Secondly, because the Lord will bee sancti••ied either of us, or on us; one of the two as Saint Austin speakes.

3. Thirdly, because that is little which thou suf∣ferest, 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 whip∣ping. Besides, as David told Saul, he could as easily have cut his throat, as hee had his coat: or as Caesar boasted to Metellus, he could as soone make him hop headlesse, as bid it be done: so the Lord may expostu∣late with thee, and much more.

Wherefore be patient I say, but not without sence; 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 adoe: and lay it as little as may be to heart. For if you meane to be the Kings sonnes, you must bring him the fore-skins of a hundred Philistims: 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 Devill throw but one crosse to them, they will take their soules and throw them againe to him; for they pre∣sently break out, either into some cursed rage, or in∣to the rage of cursing, or into some cursed action.

A usuall thing, when men are crossed by the crea∣tures (I might say, their owne husbands or children) to fall a cursing, and blaespheming them, to whom we may say, as the Prophet did to Senacharib: 2 Kings 19. 22. Whom hast thou blasphemed, and against whom hast thou exalted thy selfe; even against the holy one of Is∣rael. Whom are you angry withall, doth the raine, and waters, or any other creature displease you: Alas, they are servants; if their master bid smite, they must not forbare: They may say truly what Rabshakeh usur∣ped, are we come without the Lord, Isay 36. 10. Yea,

are we not sent of the Lord in love, and to doe you good, and to give you occasion of rejoycing afterward, if you beare the crosse patiently, and make that use of it which others doe, and the Lords intends: Yea, Saint Paul could rejoyce even in tribulation.

But alas, these are so farre from rejoycing with that blessed Apostle, that they rave in tribulation; and like some beasts, grow mad with bayting; or like frantick men wounded, who finding ingredients pre∣pared to dr••sse them, teare them all in peeces. But let us not be ••••ke 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 sur∣render not to him the inward; rayle not at the hang∣man, but runne to the Judge; fret not with Joash, 2 Kings 6. 33. but submit with Hezekiah: Isay 39. 8. When Gods hand is on thy backe, let thy hand be on thy mouth: If thou beest wronged, call not thine ad∣versary to account, but thy selfe; and let it trouble thee more to doe ill, than to heare of it; bee more sorty that it is true, than that it is knowne.

Yea, neither rage at the Surgion as mad-men, nor swoone under his hand as milke-sops; but consider with whom thou hast to doe: The Lord, the Lord, strong, mercifull, and gratious, slow to anger, and abundant in goodnesse and truth, reserving mercy for thousands, for∣giving iniquity, transgression, and sinne; and that will by no meanes cleare 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 doe: It was before the Lord, faith David, and therefore I will be yet more vi••e. Reproach in Gods service, is our best preferment; the Lord so noble, the servant cannot be too humble:

even Bucep••alus, that disdained any other rider, in all his trappings would kneele downe to his Master Alex∣ander, and goe away proud of his burthen.

Yea, to goe yet father; let us with good old Ely, (who was a good s••nne to God, though he had beene an ill Father to his sonnes) even kisse the very ••od we smart withall; and say, It is the LORD, let him doe what seemeth him good: for whatsoever seemeth good to him, cannot but be good, how soever it seemes to us. Yea, let us receive his stripes with all humility, pa∣tience, piety, and thankefulnesse; resolving as that holy Martyr John Bradford, who said to the Queene (how much more did hee meane it to the great King of Hea∣ven and Earth?) If the Queene will give me life, I will thanke ••et; if shee will banish me, I will thanke her; if she will burne me, I will thanke her; if she will condemne me to perpetuall imprisonment, I will thanke her. A man will easily swallow a bitter pill, to gaine health. The stomacke that is purged, must be content to part with some good nourishment, that it may deliver it selfe of more evill humours: and the Physitian knowes what is best for the Pati••nt, the Nurse better than the In∣fant, what is good and fit for it: Now the Tenant is more noble than the House; therefore why are wee not more joyed in this, then d••j••cted in the other: since the least graine of the increase of grace, is more worth, then can bee 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 pampered Horses, doe adde to their travell, and abate of their provender; as Pharaoh served the Children of Israel. Which of us shall see peeces of Tamber cut and squared, and plained by the Carpenter; or Stones

hewne and polished by the Mason; but will collect and gather, that these are Stones and Timber which the Master would imploy in some building? If I suffer, it is that I may raigne. And how profitable is that affliction, which carryeth me to Heaven? Oh, it is a good change, to have the fire of affliction for the fire of H••ll: Who would not rather sinart for a while, than for ever? Its true, these Waspes, wicked men, sting shrewdly, but the Hornet Sathan would sting worse a great deale. And not seldome doth the in∣fliction of a lesse punishment, avoyde a greater.

Neither must any man thinke, to bee alwayes free from censure, aspertions, and wrongs; nor somtimes 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 beare no∣thing, like Minderides the Sibarite, who was grieved for that some of the Rose-leaves which hee lay upon, were rumpled together: But this is to vilipend, and ••••dervalue his kindnesse; to make no repute, nor recko∣ning 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 astlicting hand of our M••ker, and to kneele to him while he scourges us, is peculiar to the faithfull.

3. Use.

3. Thirdly, if the sharpe sufferings, and bitter con∣flicts, and sore travells of Gods children, are usually the fore-runners of a joyfull issue; even the happy birth of saving repentance: and that the sharpe paine of the Sur••ions cutting them, is onely to ease them of a more

durable, and dangerous, yea a farre heavier paine, the stone of the heart: If while their enemies goe a∣bout to rob them, they doe but inrich them. As that Sexton, who in the night went to rob a Gentlewoman, that had beene buried the day before with a gold Ring, and having opened the coffin, loosed the sheet, and chased her finger to get it off, she having beene but in a swoone before: her spirits returning, she revived, and for many yeares after lived comfortably. If they may bee resembled to the sive loaves in the Gospell, which by a strange Arethmetick, were multiplyed by Division, and augmented by Substraction; then let none dare to flatter, or flesh themselves, because their estate is prosperous; especially in an evill way, as it fared with Leah, whom wee may heare thus chanting her happinesse: God, saith she, hath given me my reward, because I have given my mayde to my husband: Gen. 30. 18. when she should rather have repented, then rejoy∣ced: and the like with Mic••h, Judges 17. 13. and Saul, 1 Sam. 23. 7. and Dionysius, when he found the windes favourable in his navigation, after he had dispoiled the Temple of all the gold therein. Neither let such as suffer not, censure their brethren that doe; as those three misjudged of Job, that he was an hypo∣crite, and a greater sinner than others; and God had cast him off, or else it could not goe so ill with him. Or as the Jewes censured our Savious, Isay 53. 3, 4. And those Barbarians, 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 bloud Pilate had mingled with their sacrifices, Luke 13. 1. to 6.

And indeed, he is blinde that judgeth of mans fe∣licity

by his outward prosperity, or concludes of ones misery from his calamity: Eccles. 9. 1, 2. The Sunne of prosperity shines no lesse upon brambles in the wilder∣nesse, than fruitfull trees in the Orchard. The cold frost and show of adversity, lights upon Gardens, aswell as the wilde waste. Ahab and Josiah's end, concur in the very circumstances, the one destroyeth Religion, the other restoreth it; yet both shot with an Arrow. Saul and Jonathan, though different in dispositions, yet in their deaths they were not divided. Zedekiah a wicked man, had his eyes put out: so had Sampson the valiant Judge of Israel, and Type of Christ; Moses and Aaron, both were shut out of Canaan, aswell as the Search∣ers: so that if we judge of mens persons by their out∣ward conditions, we must needs erre.

Yea, usually God doth most afflict those, whom he best affecteth; dealing with his children as the good husband deales with his Trees; those in the Garden he is ever and annon medling with them, either lopping off the superfluous branches, or scraping off the mosse, or paring of the root, or digging and dunging them; so using all good meanes to make them fruitfull: whereas he lets them alone which grow in the hedge row, or Forrest, till at length he comes with his Axe, and cuts them downe 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 doe) into these earthen boxes, that have only one chinke to let in, but none to let out, with purpose to breake them when they are full. What was Human the better for his honour, while the King frowned on him; or the happier for being lift up the ladder, when hee was to come downe againe with a roape.

And for ought thou knowest, (at least if thou ta∣kest not heed, for prosperity is the more dangerous ene∣my of the two, and skilfull to destroy;) thy preser∣vation is but a reservation; as it fared with Sodome and her sisters, which were preserved from the slaugh∣ter of the foure Kings, that God might raine downe Hell from Heaven upon them. And Senacharib, who escaped the stroake of the destroying Angell, that hee might fall by the sword of his owne sonnes, Isay 37. 37, 38. say then one woe, the woe of adversity, (as thou accountest it) hath passed thee, perhaps there is a second and a third, worse behinde: Revel. 9. 12. & 8. 13. The Philosopher would see a mens end, before he pronounst him happy. Yea, it may be that which thou accountest thy primest priviledge, may prove to thee a snare, and may be granted thee rather out of anger than love; as the Devill left Jobs tongue untouch∣ed of all the rest, but why? in hope that therewith hee 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 than happy priviledge; but of adversity, O happy rather then noble favour.

4. Use.

4. Fourthly, if Affliction be so profitable, and prosperity so dangerous as hath beene showne; if it be our Isaacks use, first to feele us by tribulation, and then to blesse us; then away with those foolish queries, why doth God this, and why that? why doth he pu∣nish the innocent, and acquit the peccant? why doth he permit so m••ny, and such notorious crimes? why is he so severe towards his owne, so gentle to others. Aske

not (saith Salvianus) why one is greater, another lesse; 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 Physitian give more Wormewood, or Helle∣bore to this sick party, than to that; even because, either his disease, or his constitution so requires it.

Neither let us value things as they seeme, or accor∣ding to sence; but rather when we are best pleased, let us be most suspitious: let us desire and chuse blessings, as hee chose his friend; not him that would bee plau∣sible to his humour for a day, but him that should be profitable to his minde during life. Let us imitate Bees, that passe over Roses, and Violets, to set upon Time: If crosses are not toothsome, let it suffice they are wholesome; 'tis not required in Physick that it should please, but heal: unlesse we esteeme our pleasure above our health.

Experience tells us, that those things (for the most part) which are least pleasing, are most wholsome: Rue is a hearbe most bitter to the taste, yet in regard of the vertue, which is in it, we call it herbe of grace: And Methridate, though of all other electuaries it be most distastfull; yet of all others it is the most whole∣some.

The world hates thee, and deales most spitefully with thee; a good signe, it hath alwayes beene the portion of good men, to suffer at the hands of evill men; as appeares both by holy, and humane Writers: as for Divine Authority, you know how it fared with the Prophets, Apostles, and our Saviour Christ himselfe, whose whole life, by reason of spitefull enemies, was but one continued crosse. And as touching, secular, ex∣amples are infinite; whereof a few: In Athens, wee read of wise Socrates, good Phocion, just Aristides, vi∣ctorious Miltiades; but how unworthily were they

dealt withall: At Rome they had Marcus Cato, the patterne of a wise and prudent man, a lively emblem of ver••ue; how was he hated, thrust downe, spit upon, stript both of his Senator-ship, and Pretor-ship, cast into prison, &c. Rutilius and Camillus were both exiled, Pompeus and Cicero both yeelded their necks to their Clients: Who so often curst by the Popes, with Bell, Booke, and Candle, as Queene Elizabeth of blessed me∣mory; though she outlived seaven of them.

But to leave examples and come to reason, Is it not an evident signe, 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 dogges in condition, who will let a man amble a faire pace quietly, but if he gallop through the Towne, though his errand be of importance, and to the King, perhaps, they will barke and fly at him, which is a token to them of perdition, but to thee of salva∣tion: Phil. 1. 28. yea, it is an evident signe, that they are of the stock of Ishmael, and not the seed of Israel. I finde many acts of deception in the Saints, I find•• infi••mity in those acts, but that any one of them hath scoft at, and hated another for goodnesse, I finde not: much lesse that any after regeneration, have in this case beene cruell. If we would know (saith Chrysostome) a Wolfe from a Sheepe (since their cloathing is alike) looke to their fangs, and their mouth, if they be bloudy: for who ever saw the lips of a Sheepe besmeared with bloud? which being so, no matter though the gate be straight, and the w••y narrow, if the end to which it leadeth be everl••sting life.

5. Use.

5. Fifthly, if in conclusion the most malitious and damnable practises of our worft and greatest enemies, prove no other in effect to us, than did the malice of Josephs bret••ren, Mistrisse, and Lord to him: the first, in selling of him; the second, in falsely accusing him; the third, in imprisoning him; (all which made for his inestimable good and benefit;) than the mal••ce of H••man to Morde••••i, and the Jewes; whose bloudy decree obtained against them, procured them excee∣ding much joy and peace: than Balacks malice to the Children of Israel, whose desire of cursing them, cau∣sed the Lord so much the more to blesse them, Num∣bers 23. Than the Devils spight to Job, who plea∣sured him more by his soare afflicting him, than any thing else could possibly have done, whether wee re∣gard his name, children, substance, or soule; than Judas his treason against the Lord of life▪ whose detestable fact served not onely to accomplish his will, but the meanes also of all their salvations, that either before or after should beleeve in him: this should move won∣der to astonishment, and cause us to cry out with the Apostle; O the deepnesse of the riches both of the wise∣dome and knowledge of God! How unsearch••ble are his judgements, and his wayes past finding out! Rom. 11. 33. O the wonderfull and soveraigne goodnesse of our God! that turnes all our Poysons into Co〈…〉〈…〉; that can change our terrours into pleasures, and make the greatest evils beneficiall unto us; for they are evill in their owne nature, and strong temptations to sinne: James 1. 2. also fruits of sinne, and part of the cu••se; and worke those former good effects, not prop〈…〉〈…〉y

by themselves, but by accident; as they are so dispo∣sed by the infinite wisedome, goodnesse, and power of God, who is able to bring light out of darkenesse, and good out of evill: yea, this should tutor us to love our enemies; we love the medicine, not for its owne sake, but for the health it brings us; and to suffer chearefully whatsoever is laid upon us: for how can Gods Church in generall, or any member in particu∣lar but fare well, since the very malice of their ene∣mies benefits them? How can we but say, let the world frowne, and all things in it runne crosse to the graine of our mindes? Yet, with thee, O Lord, is mercy, and plenteous redemption: thou makest us better by their making us worse.

Objecti••n. But perhaps thou hast not proved the truth of this by thy owne knowledge, and particular ••xperience.

Answer. If thou hast not, thou shalt in due time, the end shall prove it; stay but till the conclusion, and thou shalt see that there is no Crosse, no enemy, no evils can happen unto thee, that shall not be tur∣ned to good, by him that dwelleth in thee. Will you take Saint Pauls word for it, or rather GODS owne word, who is truth it selfe, and cannot lye? His words are, We know that all things worke togethe•• for the best, unto them that love God: even to them that are called of his purpose, Rom 8. 28. And in Verse 3••, 36. af∣ter he hath declared that Gods chosen people shall suffer tribulation▪ and anguish, and pers••c••tion, and famine, and nakednesse, perill, sword, &c. be killed all the day long, and counted as Sheepe for the slaughter; he concludeth with N••verthelesse, in all these things we are more than conqu••••ours, through him that loved us: and so goeth on, even to a challenge of our worst

enemies, Death, Angels, Principalities, and Powers, things present, and to come; heighth, depth, and what other creature besides, should stand in opposition. What voluminous waves bee here, for numb••r, and power, and terrour; yet they shall not seperate the Arke from Christ, nor a soule from the Arke, nor a body from the soule, nor an haire from the body, to doe us hurt. What saith David? Marke the upright man, and behold the just; for the ••nd of that man is peace: Psal. 37. 37. Marke him in his setting out, he hath many oppositions; marke him in the journey, he is full of tribulations: but marke him in the conclusion, and the end of that man is peace. In Christ all things are ours, 1 Cor. 3. ••2. How is that? Why, we have all things, because we have the h••ver of all things. And if we love Christ, all things worke together for our good; yea, for the best: Rom. 8. 28. And if all things (quoth Luther) then ••ven sinne it selfe. And indeed, how many have wee knowne the better for th••ir sinne? That Magdalen had never loved so much, if she had not so much sinned: had not the incestuous person sin∣ned so notoriously, he had never beene so happy. God tooke the advantage of his humiliation for his con∣version. Had not one foot slipt into the mouth of Hell, he had never beene in this forwardnesse to Hea∣ven: sinne first wrought sorrow, (saith Saint Austin) and now godly sorrow kils sinne; the daughter de∣stroyes the mother: neither doe our owne sinnes onely advantage us, but other mens sinnes worke for our good also.

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

Answer. Yes: The advantage we have by Christ, is more than the losse we had by Adam. If Ariu••

had not held a Trinity of Substances, with a Trinity of Persons; and Sabellius an Vnity of Persons, with an Vnity of Essences; the Mysteries of the Trinity had not beene so clearely explained by those great lights of the Church. If Rome had not so violently obtru∣ded her merites, the doctrine of Justification onely by faith in Christ, might have beene lesse digested into mens hearts. We may say here, as Augustine doth of Carthage and Rome; If some enemies had not con∣tested against the Church, it might have gone worse with the Church. Lastly, suppose our enemies should kill us, they shall not hurt, but pleasure us: yea, even death it selfe shall worke our good. That Red Sea shall put us over to the Land of Promise, and wee shall say to the praise of God, we are delivered, we are the better for our enemies, the better for our sins, the better for death; yea, better for the devill: and to thinke otherwise even for the present, were not onely to derogate from the wisedome; power, and good∣nesse of God, but it would be against reason; for in reason, if he have vouchsafed us that great mercy to make us his owne, he hath given the whole army of afflictions a more inviolable charge concerning us, than David gave his Host concerning Absolom; See yee doe the young man, my sonne Absolom, no harme. Now if for the present thou lackest faith, patience, wisedome, and true judgement how to beare, and make this gaine of the crosse, Aske it of God, who giveth to all men liberally, and reproacheth no man, and it shall be given thee; James 1. 5. For every good giving, and every perfect gift is from above; and commeth downe from the Father of lights: Verse 17.

6. Use.

6. Sixthly, (for this point calling more for pra∣ctice than proofe, it behoves us to bee larger here, briefer there.) If that which is one mans meat, proves another mans poyson; let it bee acknowledged, that the fault is not in the meat, but in the stomack: and that it is the wickednesse of our hearts, and want of a sincere endeavour, to make good use of Gods cor∣rections, which causeth him to withdraw his blessing from them. Wherefore let it provoke us as we love our selves, as wee love our soules, through all the transitory, temporary, momentary passages of this world; first, to strive after, and then to preserve the life of our lives, and soule of our soules sincerity, and inte∣grity.

Againe, if Afflictions (which are in their owne na∣ture evill, and unto others strong temptations to sinne) by the goodnesse of God, doe make so much for our advantage, and benefit here, and hereafter: If our Heavenly Father turnes all things, even the malice of Satan, and wicked men; yea, our owne sinnes to our good: Rom. 8. 28. If for our sakes, and for his name sake, he even changeth the nature and property of each creature, rather than they shall hurt us; as it is the nature and property of fire to burne, yet tha•• ••••hement fire in Nebuchadnezzars furnace, did not ••urne the three servants of God. It is proper to the Sea to drowne those that be cast into it; yet it did not drowne the Prophet in the very depth of it. It is proper for bungry ravenous Lyons to kill, and devoure, yet they did Daniel no harme. And the like, when we need their helpe. It is proper for the Sun to move,

yet it stood still at the prayer of Joshuah, proper for it to goe from East to West; yet for Hezekiahs con∣firmation, it went from West to East: It is proper for Iron to sinke in the Water, yet it swoom when the children of the Prophets had need of it. In like man∣ner it is proper for affliction to harden, and make worse, as well as for riches and prosperity to insnare: But as some simples are made by Art medicinable, which are by nature poyson••ble: So afflictions, which are in nature destructive; by grace become preserva∣tive. And as evill waters when the Unicornes horne hath beene in them, are no longer poysonable, but heal••hfull; or as a waspe when her sting is out, may awa∣ken us by buzzing, but cannot hurte us by stinging: so fares it with affliction, when God pleaseth to sancti∣fie the same, as he doth to all that love him, Rom. 8. 28. For of God it is, (without thankes to Affliction, or our selves, or our sinnes) that we are bettered by them: All the worke is thine, let thine be the glory.

But l••stly (for though we can never be thankefull 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 chaines of our sinnes, and they delivered into the chaines of Plagues; That the same Christ should with his preci∣ous blood free us, that shall with his Word sentence them.

Againe, if we were by nature the Seed of the Ser∣pent, children of the Devill, and Subjects to that Prince which ruleth in the Ayre; even that spirit which now worketh in these children of disobedience, Ephes. 2. 2. We may learne by it, to be humble and thankefull, if chan∣ged to be the womans Seed, children of God, and mem∣bers of Christ, since we were once in so vilde a condi∣tion;

for God found nothing in us but Enmity, 1 Cor. 15. 10. Rom. 7. 18. 25. We are not borne, but new-borne 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 others▪ Whats the reason? surely no reason can be gi∣ven, but O the depth! only this I am sure of, it is a mer∣cy beyo••d all expression: O my soule, thou hast not roome enough for thankefulnesse.

Wherefore let it provoke us so to love him, that we shew forth the vertues, and fruits of him that hath cal∣led us, and done all this for us, 1 Pet. 2. 9. But I feare we forfeit many of Gods favours, for not paying that easie rent of thankfulnesse.

For conclusion, If we be the seed of the Woman, and our enemies the seed of the Serpent, let us goe be∣fore them in goodnesse, as farre as God hath preferred us before them in mercy: let us be able to say of our ene∣mies, as Job of his, I have not suffered my mouth to sin, by wishing a curse unto his soule, Job 31. 30. Yea, let us send downe water from our compassionate eyes, and weepe for them by whom we bleed. In briefe, let us hate their opinions, strive against their practise, pitty their misguidings, neglect their censures, labour their re∣covery, and pray for their salvation.

CHAP. XXXIV.

That though God disposeth of all their ma∣lice to his Childrens greater good, yet they shall be rewarded according to their mis∣chievous intentions.

Ob. IF it be so, that the malice of wicked men makes so much for the behoofe of Gods peo∣ple; and that whatsoever they doe unto us, is but the execution of Gods will, and full ac∣complishment of his just decree; it may seeme to make on their side, and not onely extenuate their evill, 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 owne glory; yet they intend onely evill in it, as namely; the dishonour of God, the ruine of mens soules (as I have proved in the Drunkards Character) and the satisfying of their owne serpentine enmity, and thirst of revenge. We must therefore learne to distinguish betwixt the act of God and of an enemy, as indeed Gods people doe; When yee thought evill against me (saith Joseph to his brethren) 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 evill, but God will have a hand in the dispo∣sing 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, Psa. 115. 3. 4. Yea, the holy God challengeth to himselfe whatsoever is done in the City, Amos 3. 6. but so, as neither wicked mens sinnes shall taint him, nor his decree justifie them: the sinne is their owne, the good which comes of it is Gods, the benefit ours; He doth well, in suffering to be done, whatsoever is evill done, saith Saint Austin, and is just in their injustice. God wils the same action, as it is a blessing, tryall, or chastisement of his children, which he hates as the wickednesse of the agent: be∣cause 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 Sathan: wicked men are never the freer from guilt and punishment, for that hand which the holy God hath in their offensive actions. To instance in some exam∣ples; Sathan did nought touching Job, but what the Lord upon his request gave him leave to doe; what then? Did God and Belial joyne in fulfilling the same act? no; sooner shall Stygi••n darkenesse blend with light, the frost with fire, day with night: true, God and Satan will'd the selfe same thing, but God intended good, Satan ill; Satan aimed at Jobs, and God at his confusion. God used the malice of Pharaoh and She∣mei unto good; what then? God afflicted his people with another minde than Pharaoh did; God to increase them, Pharaoh to suppresse them. The sinne of Shemeis curse was his owne, the smart of the curse was Gods; God wils that as Davids chastisement, which he hates as Shimeis wickednesse. God owed a revenge to the house of Ely, and by the delation of Doeg he took oc∣casion to pay it, when the Priests were slaine: It was just in God, which in Doeg was most unjust, Sauls cru∣elty,

and the trechery of Doeg, doe not lose one d••am of their guilt, by the counsell of God: Neither doth the holy counsell of God, gather any blemish by their wic∣kednesse: If it had pleased God to inflict death upon them sooner, without any pretence of occasion; his justice had beene cleare from all imputations: Now if Saul or Doeg be in stead of a Pestilence or Feavor, who can cavill. The judgements of God are not ever mani∣fest, but are alwaies just. Againe, the curse of the Serpent bestowed blessednesse on Man; yea, our first Parents had been lesse glorious, if they had not wan∣ted a Saviour. What then? Doth Satan merit thanks? No, but the contrary; for he onely intended the finall ruine and Destruction of them and all mankinde, with the dishonour of their Maker. Lastly, the Devill 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 Crownes. Yet still no thanks to Satan, for to be charitable is more than his meaning; 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 ex∣cellently distinguish the ends of God, Satan, and wicked Men; for if we observe, Judas delivered him to death for gayne, the Jewes for envy, Pilate for feare; the De∣vill provoked each of them through this enmity; Christ himselfe to obey his Fathers will, God the Fa∣ther in love to sinners, and for their Redemption: each furthered one and the same thing, but to contrary ends: so when this enmity breakes forth in the wicked, Satan hath a hand in it as a malitious author; as when he entred into Judas and made him betray Christ, Luke 22. 3. Man himselfe as a voluntary instrument, as when Pharaoh hardned his owne heart against the

children of Israel, Exod. 9 34. God as a most righteous Judge, and avenger, as when he also hardned Pha∣raohs heart, so punishing his former hardnesse, with further obdur••••ion, Exod. 9. 12. But how in this case? even by permitting the seed of the Serpent, from their owne malitious inclination, to hate the Seed of the Woman, not by infusing this malice, but by withdraw∣ing 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 raynes, 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, presecutions; as from God, affli∣ctions.

Now as God turned the trechery of Judas, not one∣ly to the prayse of his justice, mercy, wisedome, power, &c. but to the good of all beleevers: so he turnes this enmity of Satan, and wicked men, to his childrens great advantage (in stopping them in their course of sinne, and keeping them in exercise) and his owne glory; And well may he worke good by evill instruments, when every Prince and Magistrate hath the feat to make profitable instruments, aswell of evill persons, as of good: yea, when there is nothing in the World, be it gall it selfe; yea, the excrement of a ••og, or the poyson of a Serpent, but mans shallow invention can finde it is good for something: neither doe two contrary poysons mingled together prove mortall.

And thus you see that the will of God may be done thanklessely, when in fulfilling the substance we faile in the intention, and erre in circumstances.

Now see with the like patience, how it will fare with these men in the end. Pomponius Atticus being

destined to famishment, and receiving no manner of sustinance for many dayes, contrary to the intention; was freed by meanes of that abstinance from a vio∣lent paine, and recovered of a disease; which other∣wise had cost him his life. Prometheus being run in with a Rapier, and Jason receiving a great blow on the brest, each was restored to health, from dangerous and deadly impostume••, 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 soules, and makes us everlastingly happy. Yet they intending onely evill in it; or at least, the satisfying of their owne wicked wils, as they know better than I (wherein they imitate the Wee∣sell, which doth a man pleasure in destroying of Ver∣mine, yet onely intends the satisfying of her owne hunger, not his good that keepes the house) can no way assume the least praise to themseldes, nor ex∣pect the more favour. That which is ill of it selfe, is not to be ventered on for the good which commeth by accident. It is no priviledge to be an instrument of good, by evill 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, dyes it selfe: or Hele∣borus, which after it hath wrought the cure within the body, is cast up againe, together with the Mal∣lady.

The Lord often doth good to his Church, even by those Instruments whom for their sinnes, hee meanes to cast into Hell fire. Asser was his Rod to scourge Is••ael; that done, they fell under a sharper lash themselves. Those Nations, saith God, shall serve the

King of Babell Seventy yeares, and when the Seventy yeares are accomplished, I will visit the King of Babell and that Nation for their iniquities, and will make it a perpetuall desolation, &c. Jer. 25. 11, 12. and 30. 16. When iniquity hath playd her part, vengeance leaps upon the Stage; the Comedy is short, but the Tragedy is longer.

Wee use rubbish to scoure our vessell, when those vessels are cleered, we fling away the rubbish. Bridges that helpe men over the streame, at last themselves rot and sinke in. When Balaams Asse had done speaking, humana voce, she lived an Asse, and dyed an Asse: So when God hath sufficiently afflicted the righteous, by the rod of the wicked, hee will fling the Rod into the fire which is unquenchable, Isay 33. 1.

And it stands with the strength of reason, for if God, saith Saint Gregory, strike so smartly those whom he spareth; how heavy will his blowes be on them whom he condemneth; and with what severity shall Castawayes be punished, when his owne children are so visited and afflicted. If Gods own Children, who are as deare and neare to him, as the Apple of his eye, or the signet on his right hand, suffer so many and grievous afflictions here; what shall his adversaries suffer in Hell? undoubtedly, when the Patient is made whole, he shall be preserved; but the Plaister shall be thr••wen away: For as God doth turne e∣vill to good to them that love him, so he turnes good to evill to those that hate him.

Againe secondly, if the wicked are punished for doing wrong to the wicked, much more for wronging the j••st, and innocent: But we have many examples of the former, as that of Adonibezeck, who having cut off the Thumbes and great ••oes of

Seventy Kings that were wicked like himselfe, had also his owne Thumbes and Toes cut off, Judg. 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 devoure, &c. Amos 2. 1. 2. If the greater Serpent devoures the lesse, there is a Dragon to devoure him; therefore the e∣nemies of Gods Church, have no hope to escape. The everlasting punishments of the ungodly, are de∣ferred, not remitted.

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

Answ. That's bad enough, the Serpents hissing be∣trayes his malice; and Ishmaels tongue made him a Persecutor, as well as Doegs hands; hee did but flout Isaack, yet Saint Paul saith, he persecuted him, Gal. 4. 29. C••am onely scoft at Noah, yet it brought up∣on him his Fathers curse, and Gods upon that. The Athenians but scoft once at Sillas wife, and it had wel∣ny cost the razing of their City, he was so provoked with the indignity. And what ever thou conceivest of it, let this fault be as farre from my soule, as my soule from Hell. For assuredly, God will one day laugh you to scorne, for laughing his to scorne: and at last d••s∣pise you, that have despised him in us.

CHAP. XXXV.

Other grounds of comfort to support a Christi∣an, in his sufferings. And first, that God is specially present with his servants in their afflictions, takes notice of their suf∣ferings, and allayes their griefe.

THis rub being removed, and the passage made cleere, proceed we to other grounds of comfort which the Word of God affords in this case, for the better upholding, and strengthening of a weake Christian in his sufferings: Wherein, that we may not exceed, I will select out onely five, be∣cause instructions, if they exceed, are wont like Nayles, to drive out one another.

First, we shall beare the Crosse with the more pa∣tience and comfort; if we consider, that God is speci∣ally present with his servants in their afflictions, takes no••ice of their sufferings, and allayes their griefe. The troubles of a Christian are very great for number, va∣riety, and bitternesse; yet there is one ingredient that sweetens them all, the promise of God, I will be with thee in trouble, and deliver thee, Psal. 91. 15. And thou shalt not be tempted above thy strength, 1 Cor. 10. 13. Againe, Feare not; for w•••••• thou passest through the waters, I will be with thee, and through the floods, that they doe not overflow thee; when thou walkest through

the fire, thou shalt not be burnt, neither shall the flame kindle upon thee, Esay 43. 1, 2. Lo, here are promises like Flaggons of Wine, to comfort the distressed soule. Wherefore as Caesar said to the trembling Marriner, Be not afraid for thou ••arriest Caesar; so, O Christian, be not afraid, for he that is in thee, for thee, with thee, that guides thee, that will save thee, is the invincible King Jehovah. And upon this ground David was so comforted and refreshed in his soule, Psalme 94. 19. that he was able to say, Though I should walke through the valley of the shaddo•• of death I will feare no evill: Why? For thou art with mee, thy Rod and thy Staffe shall comfort me, Psalme 23. 4. Yea, our Enemies can no sooner assault us with their tongues, but God comes in to our rescue. If yee be railed upon for the name of Christ, (saith Saint Peter) blessed are ye, for the Spi∣rit of God resteth upon you, 1 Pet. 4. 14. God is never so much injoyed of us, as when we are in the deepe with David, Psal. 130. 1. and when wee are worst of all bestead with Jehosaphat, 2 Chron. 20. 12. When did Jacob 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 wrapt into the third be••ven to heare wordes from Christ not fit to be uttered, 2 Cor. 12. 2. 4. but as some of the learned conceive, when hee was be∣reaved of his sight. Stephen saw great happinesse by Christ, in his peace: but under that showre of stones, he saw Heaven it selfe open, Acts 7. When wee are slayne all the day long for his sake with the Martyrs, then we are given to see him with our eyes, as Job did, who till that time had onely heard of him by the hea∣ring of the eare. Then we come to know that the Lord

he is God with Manasses, 2 Chron. 33. 13, and that he is our hope, and strength, and refuge, and a very present helpe in troubles, ready to be found of all that seeke to him, 2 Chron. 15. 4, 15. Psalme 9. 9, 10. and 46. 1.

The Israelites never fared so well, as when they lived at Gods immediate studing, and night expected their morrowes breakefast from the Cloudes: When they did dayly aske, and dayly receive, their dayly bread. Yea, even when they were wandring in a forlorne Wildernesse, how did God as it were attend upon them in their distresse, to supply their wants: They have no guide, therefore God himselfe goes before them in a pillar of fire; they have no shelter, the Lord spreads a Cloud over them for a C〈…〉〈…〉opy; are they at a stand and want way, the Sea shall part and give them passage; doe they lack bread, Heaven it selfe shall power downe the food of Angels; have they no meate to their bread; a wind shall send them innume∣rable Quailes; doe they yet want drinke, behold a hard Rock smitten with a little wand, shall power them out water in aboundance; have they no sup∣ply of Apparrell, their Garments shall not wax old on their backs; be their Enemies too strong for them for want of Engines, the Wals of Jeri••ho shall fall downe before them; are their enemies yet too many and potent, Hailestones shall fall and braine them: Lamps, Pitchers, and Dreames shall get them victor; the Sunne shall stand still in Gibeon, and the Moone in the valley of Ajalon; lack they yet a Land to in∣habite, the Lord will cast out all the Inhabitants, and give them a Land which flowes with milke and honey, &c. Afflictions have this advantage, that they occasion God to shew that mercy to us, whereof the prospe∣rous

are uncapable; as we further see in Hagar: Gen. 21. 17. 18. 19. And Manoah•• Wife, Judges 13. 3. To whom the Angel of the ••o••enant had not beene sent, if they had not beene in distresse.

It would not become a mother to be so indulgent to an healthfull childe, as to a sicke: and indeed some have found their outward castigations so sweetned with the inward consolations of Gods Spirit, that they have found and confessed their receipts of joy and comfort, to be an hundred-fold more than their payments, even in this present life, according to that promise of our Sa∣viour, Marke 10. 29, 30. So that a Christian is still a gainer in all his losses; yea, he gaines by his losses.

Now if we could but remember and lay to heart these promises, thus backt with examples; when we feele the greatest assaults or pangs, how could we want courage? But alas, most of us are like the Prophets servant, 2 Kings 6. who saw his foes, but not his friends: wee are like Josephs brethren, 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 he saw a vision: Acts 12. 9. Christ at his Resurrection was so changed, that his owne Disci∣ples knew him not; much more since his Ascension may he passe by us, as he did by Job: Chap. 9. 11. or meet us as he did Saul, in the way to Damaseus; or walke and talke with us, as he did with the two Disciples in the way to Emaus: Luke 24. 16. or stand by us while we are seeking him, as he did by Mary in the Garden: John 20. 14. and yet wee be ignorant that it is hee. Yea, hee may be in us by his spirit; even whiles wee feele him not. Jacob saw him both asleepe and awake, yet (saith he) the Lord was in this place, and I was not

aware of it: Gen. 28. 16. at least we are apt to think, that God is removed from us, when we any way suffer calamity; as the Israelites doe but want water, and pre∣sently they cry, Is the Lord among us, or no? Exod. 17. 7 as if God could not be with them, and they a••hirst; either he must humour carnall mindes, or be distrusted.

〈◊〉〈◊〉 both his presence and love, is the same in adver∣sity, as it is in prosperity; our sence onely makes the dif∣ference, even as a Church, Castle, or Towne is unmove∣able, and keepeth one place; though to us it may s〈…〉〈…〉e sometime on our right hand, otherwhile on our left: as we change our standing, sitting, or walking. Yet if some unusuall crosses disturbe our peace, presently there breakes out a voyce mixt with murmuring, and dispaire, God hath forsaken us. It was a common com∣plaint with David, The Lord both forsaken us; those hast cast off, and abhorred us: why hast thou forsaken me? &c. Yea, the onely Sonne of God came to this; my God, my God, why hast thou forsaken me? Yet consi∣der, did God forsake either of them; hee might bee angry with David, more angry with Christ, for the sinnes of all the world; and in their present sence, that anger might worke in them an apprehension of his for∣saking them: but he did not forsake them, nor will he forsake thee, if thou dost not first forsake him. Thou mayst thinke so, but God will not doe so; but in the meane time, how can this be well taken? wee see our wretchednesse, we doe not see our blessednesse: No talke of his presence, of his absence we complaine. Our cow∣ardly spirits give him for quite gone; yet hee is not farre from every one of us: Acts 17. 27. Yea, this con∣fession could Seneca make, (but like a Divine) God is neare unto thee, hee is with thee, hee is within thee: and surely if hee had not beene with these Israelites,

they had not lived; if he had beene in them, they had not murmured. We can thinke him absent in our want, and cannot see him absent in our sinne; yet wickednesse, not affliction, argues him gone: yea, hee is then most present, when he most chastiseth; for as the sufferings of Christ abound in us, so our consolations abound through Christ, 2 Cor. 1. 5.

Againe, God may be present with us, and yet wee not be pleased; as the Israelite•• repined for a King, when the Lord was their King: or Christ may bee with us, and yet we want something that wee desire. Christ was in the Ship, and yet (say the Apostles) we h••ve no bre••d. Jesus was at the Marriage, yet, saith his Mother, They have no Wine: John 2. 3. Wee may want Bread and Wine, and yet have Christs company: but if food faile, it is because Manna is to come; if Wine be absent, yet grace and salvation is present: if God take away flesh, and gives Manna; deny Sun and M••one, and give us himselfe; hee doth us no wrong.

Now why doth God by his promise tye himselfe to be present with us; more especially in affliction, but that hee may resist our enemies, sustaine us when wee faint, and Crowne us when we overcome; but that he may be exact in taking notice of our particular suf∣ferings: and as David saith, Count our wanderings, put our teares into his bottle, and enter all into his Regi∣ster: Psal. 56. 8. 9. All our afflictions are more no∣ted by that God that sends them, than of the patient that suffers them; every pang, and stitch, and guird, is first felt of him that sends it: could wee be miserable unseene, we had reason to be he••rtlesse▪ but how can it bee but lesse possible to indure any thing that hee knowes not, than that he inflicteth not? As he said to

Manoah by an Angell, Thou art barren: Judg. 13. 3. so he saith to one, thou art sicke; to another, thou art poore; to a third, thou art defamed; thou art oppressed to another; that all-seeing eye takes notice from Heaven of every mans condition, no lesse than if hee should send an Angell to tell us he knew it: and his knowledge compared with his mercy, is the just comfort of all our sufferings. O God, we are many times miserable and feele it not; thou knowest even those sorrowes which we might have, thou knowest what thou hast done, doe what thou pleasest.

CHAP. XXXVI.

That all afflictions, from the least to the grea∣test, doe come to passe, not by accident, chance, or fortune, but by the especiall pro∣vidence of God.

Section 1.

2. WE shall beare the crosse with more pa∣tience and comfort. If we consider, that all afflictions, from the least to the greatest, doe come to passe, not by ac∣cident, chance, or fortune, but by the speciall providence of God; who not only decreeth and fore-appointeth every particular crosse: Eccles. 3. 1. Rom. 8. 28. 29. but even effecteth them, and brings them into execution, as they are crosses, corrections, tryals, and chastisements:

Isaiah. 45. 7. Amos 3. 6. and also ordereth and dispo∣seth 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 owne glory, the good of his servants, and the benefit of his Church: Jeremy 30. 11. Gen. 50. 19. 20. 2 Sam. 16. 10. Psal. 39. 9. God useth them but as Instruments, wherewith to worke his good pleasure upon us. As what are our enemies but Gods Axes to cut us downe, not for the fire, but for the building: Gods Masons to hew us here in the Mountaine, that we may be as the pollished corner stones of the Temple, Ps〈…〉〈…〉. 144. 12. Or admit the M••son pulls downe the House, it is not with an intent to destroy it, but to re∣edifie it; and raise it up againe in better form•• and fashion. Gods skullains to scowre up the vessell of his House, that they may be me••t for the Masters use.

If then they be but as Instruments, or To••les in the hand of the worke-man, we must not so much looke to the Instrument, as to the Author: Gen. 45. 5. and 50. 30. Well may the Priests of the Philistims doubt whether their plague bee from God, or by Fortune: 1 S••m. 6. 2. 9. but let a Joseph be sold into Aegypt, he will say to his enemies, Yee sent not me hither, but God; when ye thought evill against me, God disposed it to good, that hee might bring to passe as it is this day; and save much people alive: or let a David be rayled upon by any cursed Shimei, hee will answer, Let him alone, for he curseth, even because the Lord h••th bid him curse Da∣vid: Who dare then say, wheresore hast thou done so? 2 Sam. 16. 10. Or let a Micha be trodden upon, and insulted over by his enemy, his answer shall be no other than this, I will beare the wr••th of the Lord, be∣〈…〉〈…〉se I have sinned against him, untill be plead my cause,

and execute judgement for me: Micha. 7. 9. The be∣leever that is conversant in Gods booke, knowes that his adversaries are in the hands of God, as a Hammer, Axe, or Rod, in the hand of a smiter; and therefore as the Hammer, Axe, or Rod, of it selfe can doe nothing, any further than the force of the ••and using it, gives strength unto it: so no more can they doe any thing at all unto him, further than it is given them from a∣bove; as our Saviour told Pilate: John 19. 11. See this in some examples; you have Laban following Ja∣cob with one troope, Esau meeting him with another, both with h••stile intentions; both goe on till the utter most point of their execution, both are prevented ••re the execution: for stay but a while, and you shall see Laban leave him with a kisse, Esau meet him with a kisse; of the one hee hath an oath, t••••res of the oth••r, peace with both; GOD makes sooles of the enemies of his Church, he lets them proceed that they may be fru∣strate; and when they are gone to the uttermost reach of their teather, hee puls them back to the stake with shame. Againe, you have Sen••ch••rib let loose upon Hezekiah and his people, who insults over them in∣tolerably: 2 Kings 18. Oh the lamentable and (in sight) desperate condition of distressed Jerusalem! wealth it had none, strength it had but a little, all the Countrey round about was subdued unto the Ass••rian: that proud victor hath begirt the wals of it with an innumerable army, scorning that such a shovell-full of earth should stand out but one day: yet poore Je∣rusalem stands alone blockt up with a world of ene∣mies, helplesse, friendlesse, comfortlesse, looking for the worst of an hostile sury; and on a sudden, before an Arrow is shot into the City, a hundred fourscore & five thousand of their enemies were sl••ine, and the rest run

away: 2 Kings 19. 35. 36. God laughs in Heaven at the Plots of Tyrants, and befooles them in their deep∣est projects. If he undertake to protect a people, in vaine shall Earth and Hell couspire against them. No∣thing can be accomplished in the Lower-House of this world, but first it is decreed in the Upper Court of Hea∣ven; as for example, what did the Jewes ever doe to our Saviour Christ, that was not first both decreed by the Father 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 prophesied: Psal. 22. 18. and in Psal. 69. 21. It is ••ore-told that they should give him gall in his meat, and in his thirst, vineger to drinke; the very quality and kinde of his drinke 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 Gods decree, and the Prophets relation: Isay 50. 6. Yea, let the Kings of the earth be assembled, and the Rulers come together; Let Herod and Pontius Pilate, with the Gentiles and the people of Israel, gather themselves in one league against him, it is in vaine; for they can doe nothing, but what the hand of God and his Councell hath before determined to be done: as Peter and John affirmed to the rest of the Disciples, for their better confirmation and comfort: Acts 4. 26. to 29. No, notwithstanding the Devill raged, the Pharisees stormed, Herod and Pilate vexed, Caya∣ph••s prophesied, all combined, and often sought to take him: yet no man laid hands on him, (untill his houre was come that God had appointed): so that by all their Plots, they were never able to doe him any more hurt, then onely to shew their teeth: John. 7. 30. If we are in league with God, we need not feare the grea∣test of men.

Indeed, it was Pilates brag to Christ, knowest thou not that I have power to cruci••ie thee: John 19. 10. And L••bans to Jacob: G••••. 31. 29. I am able to doe you hurt; but they were but vaine cracks: for doth not Pharoabs overthrow tell all boasting Champions, that an Host is nothing without the God of Hosts. Yea, Sathan him∣selfe was saine to say unto God, in Jobs case, stretch out now thine hand, &c. Job 1. 11. & 2. 5.

Now it must needs comfort and support us exceeding∣ly, if in all cases we do but duly consider, that inequa∣lit•• is the ground of order, that superiour causes guide the subordinate, that this subluna••y Globe depends on the celestiall; as the lesser wheeles in a Clock doe on the great one, which I ••inde thus expressed:

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

Who is he that saith, and it commeth to passe, when the Lord commandeth it not? Lament. 3. 37. Suppose the Legions of Hell should combine with the Potentates of the Earth to doe their worst, they are all nothing with∣out God: as in A••ithmeticke, put never so many Cyphers together, one a••ore another, and they make nothing; but let one figure be added, it makes them infinite. So is it with men and devils; 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 or∣dination performe that will of the Almighty, which they least thinke of, and most oppose: The Inhabitants of Jerusalem, and their Rulers, (because they knew him not, nor yet the words of the Prophets which are read every Sab∣both day) have fulfilled them in condemning him: Act▪

13. 27. so that as Saint Austin speaks, by resisting the will of God, they doe fulfill it: and his will is done by, and upon them, even in that they doe against his will.

That even Satan himselfe is limited, and can go no fur••her than his chaine will reach, wee may see, Revel. 20. 2. More particularly; he could not touch so much as Jobs body or substance, no not one of his servants, nor one limbe of their bodies, nor one ••aire of their heads, nor one beast of their heards, but hee must first beg leave of God, Job 2. 6. Nay Satan is so farre from having power over us living, that hee cannot touch our bodyes being dead; yea, he can∣not find them when God will conceale them, (wit∣nesse the body of Moses:) and I doubt not, but as the Angels did wait 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 without 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 doe, he cannot goe one hayres breadth beyond his commission: Being permitted, hee could bring Christ himselfe, and set him on the Pinacle of the Temple, but he could not through hi•• downe; which even a little Childe might have done with permission. As the Lyon, 1 Kings 13. kild the Prophet, but neither touched the Asse whereon he roade, nor yet the dead carkas contrary to his nature.

True, Satan could boast even to Christ himselfe, that all the World was his, and all the Kingdomes 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 he not so to the man possessed? no thankes to him, he had leave for the one, not so for the other; and therefore a whole Legion of them were not able to destroy one poore simple man, Matth, 8. vers. 31, 32.

So that all our enemies are curbed and restrained by the divine providence of our heavenly Father: Satan may be his executioner, but God is the Judge, and the Executioner cannot lay on a stroake more, than the Judge appoints.

I confesse, Satan is so strong comparatively, and withall so crafty and malitious, that wee may with reverence and love, wonder at the mercy of God in our delivery: But this is our comfort; first, that Spi∣rit (as we have showne) can doe nothing without the God of spirits. Secondly, wee have the Angels ayde as the Prophet Elisha against that bloody King, 2 Kings 6. 17. Lot against the Sodomites, Gen. 19. 10. Jacob against the feare of Esa••, Gen. 32. vers. 24, 28. Hezekiah against Zenacharib, Esay 37. 36. and England against that invincible Navy of the Spa∣niards in Eighty eight. True, they appeare not or∣dinarily, what then; no more doe the evill Angels, but the Word of God assures us it is so, the Angel of the Lord pitcheth round about them that feare him, and delivereth them, Psalm. 34. 7. And doe but thou get spirituall eyes, whereby thou mayest see, as with Moses the invisible God, so the invisible Angels: doe but pray as Elisha for his servant that thine eyes may be opened, and then thou shalt see more with thee, than against thee, 2 Kings 6. 16, 17.

Yea, had wicked men their eyes opened, as Balaam once had, they would at every turne see an Angel stand in their way, ready to resist what they goe about, as hee did: for this is one of the noble imployments of those glorious spirits, to give a strong, though invisible opposition to lewd enterprises: Many a treacherous act have they hindered, without the knowledge of the Traytor. Yea, O God, many are the dangers which we see and feare; innumerable, those wee neither see nor feare; Therefore to take away all attribution to our selves, even when we know not thou dost de∣liver us.

Now if it be fearfull to think how great things evill spirits can do with permission; it is comfortable to think how they can doe nothing without permission: for if GOD must give him leave, he will never give him leave to doe any harme to his chosen, he will never give him leave to doe the least hurt to our soules. Now as by way of concession every greater includes the lesse, bee that can lift a Talent, can easily lift a Pound; so by way of denyall, every greater excludes the lesse. If Sa∣tan himselfe cannot hurt us, much lesse his instruments, weake men: but for proofe of this, see also an in∣stance or two, that a Sparrow cannot fall to the ground without our Heavenly Father; and that without l••a•••• from him, our enemies cannot diminish one haire of our heads, we have our Saviours expresse testimony: Matth. 10. 29. 30. Let the Powder-Traytors plot and contrive the ruine of our State never so cunningly and closely, let them goe on to the utmost, (as there wan∣ted nothing but an Actor to bring on that Catholike doomes-day;) yet before the Match could be brought to the Powder, their artificiall fire-workes were disco∣vered, their projection, prodition, deperdition, all dis••l••∣sed,

and seasonably returned on their owne heads: And the like of their invincible Navy. Let Jesabel fret her heart out, and sweare by her gods that Eliah shall die, yet she shall be f〈…〉〈…〉strate; Eliah shall be safe. Let the red Dragon spout forth slouds of venome against the Church, the Church shall have wings given her to flie away, shee shall be delivered: Revelat. 12. Let the Scribes and Pharisees, with their many false witnesses accuse Christ never so, yet in spight of malice in∣nocency shall finde abbetors: and rather than hee shall want witnesses, the mouth of Pilate shall be opened to his justification. Yea, let Jonas through frailty runne away from the execution and embassage of GODS charge, and thereupon be cast into the Sea, though•• the Waves require him of the Ship, and the Fish re∣quire 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 he will be sure to lay no more upon us than we are able, or he will make us able to beare: yea, than shall make for our good and his glory. He hath a provident care over all the Creatures, even Beasts and Plants: and certainly wee are more pretious than Fowles or Flowers; yet the Lord cares for them. Will the House∣holder take care to water the Herbes of his Garden, or to fodder his Cattell, and suffer his Men and Maides to famish through hunger and thirst? Or will he provide for his Men and Maides, and let his owne Children strave? Surely if a man provide not for his owne, He hath denyed the faith, and is worse than an In∣fidell: 1 Tim. 5. 8. Farre bee it then from the great Housholder, and Judge of all the Earth; not to provide

for his deare Children and Servants, what shall bee most necessary for them. Indeed, we may feare our owne flesh, as Saint Paul did; but God is faithfull, and will not suffer us to be tempted above our strength, but will even give the issue with the temptation, and in the meane time support us with his grace: 2 Corinth. 12. 9. You have an excellent place to this purpose: Jeremiah 15. 20. 21.

Section 2.

Objection. But we see by experience, that GOD gives wicked men power oftentimes to take away the ve∣ry lives of the godly.

Answer. What then? If we lose the lives of our bodies, it is, that wee may save the lives of our soules; and attaine the greater degree of glory: Luke 9. 24. and so we are made gayners even by that losse. Now if God takes away temporall, and gives eternall life for it, there is no hurt done us; he that promiseth ten peeces of silver, and gives ten peeces of gold, breaks no pro∣mise. Peace be unto this house was the Apostles salu∣tation, but it was not meant of an outward peace with men of the world: and Christ saith, You shall have rest, Matth. 11. 28 but it is rest vnto your soules. A∣gaine, then hast m••rited a three-fold death, if thou art freed from the two worser, spirituall and eternall; and God deale favourably with thee touching thy naturall death, hee is mercifull: if not, thou must not thinke him unjust. Though the Devill and the World can hurt us, aswell as other men, in our owtward and bod••ly estates: as the Devill had power over Job in his Ulcers, over his Children in their death, over Mary Magd••len that was possessed, and over that daughter

of Abraham, Luke 13. whom he kept bound lo•• 18. yeares: Vers. 16. yet they can doe us no hurt, nor in∣danger our soules; they shall lose nothing but their drosse, as in Zachary 13. 9. Isaiah 12. Let them s••uce out our bloud, our soules they cannot so much as strike; let wild beasts teare the body from the soule, yet neither body nor soule are thereby severed from Christ. Yea, they can neither deprive us of our spi∣rituall treasure here, nor eternall hereafter; which makes our Saviour say, Feare yee not them which kill the body, but are not able to kill the soule; but rather feare him which is able to destroy both soule and body in Hell: Matth. 10. 28. The body is but the Barke, Cabinet, Case, or Instrument of the Soule; and say it falls in peeces, there is but a Pitcher broken; the soule a glorious Ruby, held more sit to be set in the Crowne of glory, than here to be trodden under foot by dirty Swine; and therefore so soone as separated, the Angels convey her hence to the place of everlasting blisse. Alas, what can they do? they cannot separate us from the love of God in Christ Jesus: Rom. 8. 38, 39. Yea, they are so farre from doing us harme, as that, con∣trarywise, wee are much the better for them; In all these things we are more than conquerours, through him that loved us: Verse 37. Whatsoever then becomes of goods, or lives, happy are we so long as (like wise Souldiers) we guard the vitall parts, while the soule is kept sound from impatience, from distrust, &c. Our enemy may afflict 〈◊〉〈◊〉, he cannot hurt us.

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

Answer. Not so grievous as it might have beene, for he that hath afflicted thee for a time, could have held thee longer; he 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 soule. Again, there is no chastisement not grievous; the bone that was disjoynted, cannot be set right without paine; no potion can cure us, if it worke not; and it workes not, except it makes us sick▪ Nay, my very disease is not so painfull for the time, as my remedy: how doth it turne the stomack, and wring the intrayles, and work a worse distemper than that, wherof I formerly complained: neither could it be so whol∣some, if it were lesse unpleasing; neither could it make me whole, if it did not first make me sicke. But we are contented with that sicknesse which is the way to health; there is a vexation without hurt, such is this: wee are afflicted, not overpressed; needy, not desperate; persecuted, not forsaken; cast downe, but perish not: how should wee, when all the evill in a City comes from the providence of a good God, which can nei∣ther be impotent, nor unmercifull? It is the Lord, let him doe what he will. Woe worth us, if evils 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 Ana∣kims, nor the combination of the Edomites, nor the po∣litick counsels of all the Achitophels and Machivilians, nor the proud lookes, no•• the big words of all the Ama∣ziahs, combining themselves together, deter or dismay you. Let not the overtopping growth of the sonnes of Zerviah seeme too hard for you; for God is infinitely more strong and mighty to save us, than all our enemies are to d••stroy us; and he hath his O••re in their Boate, he hath a speciall stroke in all actions whatsoever, and can easily over-reach and make starke fooles of the wisest; by making their owne counsels and endeavour

like Hushais, to overthrow those intentions which they seeme to support.

As touching the continuance of afflictions, God so ordereth and tempereth the same, in his mercifull wise∣dome, that either they be tollerable, or short; either our sorrowes shall not be violent, or they shall not last; if they be not light, they shall not be long: grievous and sore tryals last but for a season, 1 Peter 1. 6. A little while, John 16. 16. Yea, but a moment, 2 Cor. 4. 17. He endureth but a while in his anger, (saith the Psalmist) but in his favour is life; weeping may abide for a night, but joy commeth in the morning: Psal. 30. 5. And this had he good experience of; for if we marke it, all those Psalmes whose fi••st lines containe sighes and broken complaints, doe end with delight and con∣tentment; he began them in feare, but they end in joy: you shall see terrible anguish sitting in the doore, irre∣mediable sorrow looking in at the window, despaire bordering in the margent, and offering to creep into the Text; yet after a sharpe conflict, nothing appeares but joy and comfort. God loves to send reliefe, when wee least looke for it; as Elisha sent to the King of Israel, when he was rending his clothes: 2 Kings 5. 8. Heare what the Lord thy Redeemer saith by Isaiah, For a moment in mine anger, I hid my face from thee for a little season, but with everlasting mercy have I had compassion on thee: Isaiah 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. Joseph when he lay downe to sleepe, was full of care about his Wives being with childe; Matthew 1. 20. but he awakened well satisfied: Verse 24. To day a measure of fine flower is lower rated in Samaria, than yesterday of dung. Although Christs Starre left the

Wise Men for a time, yet instantly it appeared againe, and forsook them not till they had found CHRIST; which was the marke they aymed at: Matthew 2. 9. Afflictions are like running waters, which make many grounds fruitfull, but tarry with none of them. Yea, its a Rule in nature, that violent things cannot last long: The Philosophers could observe, that no motion violent is wont to be permanent; and Seneca concludes, That if the sicknesse bee tedious and lasting, the paine is to∣lerable; but if violent, short: and so of spirituall temp∣tations, the which were so vehement upon Luther, that the very venome of them dranke up his spirits, and his body seemed dead; so that neither speech, sense, bloud, or heat, appeared in him; but this sharpe fitt lasted but for one day: so if we suffer much, it shall not be long; if wee suffer long, it shall not be much. Some misery is like a Consumption, gentle, but of long continuance; other like a Feaver, violent, but soone over. If our sorrows be long, they are the lighter; if sharper, the shorter. The sharpe North-East winde (saith the Astro∣nomer) never lasteth three dayes; and thunder, the more violent, the lesse permanent. Wherefore cheere up thou drooping soule, if the Sunne of comfort be for the present clouded, it will ere long shine forth bright a∣g••ine: if now with the Moone thou art in the wayne, stay but a little, thou shalt as much increase; for as dayes succeed nights; Summer, Winter; and rest, travell; so undoubtedly, joy shall succeed and exceed thy sorrow. Thy griefe shall dissolve, or be dissolved; yea, it is in some measure dissolved by hope for the present. The Portingals will rejoyce in foule weather; why? because they know faire will follow; and so may the beleever in his great••st exigents: because God will shortly tread Satan under our feet; Rom▪ 16. 20. Here also the di∣stressed

soule may raise comfort to himselfe out of for∣mer experience; who is he that hath not beene delivered out of some miserable exigent? which if thou hast, thou mayest well say unto God with the Psalmist, Thou hast shewed me great troubles and adversities, but thou wilt returne and revive me, and wilt come againe, and take me up from the depth of the earth, and comfort mee: Psalme 71. 20, 21. For Gods former actions are pat∣ternes of his future; he teacheth you what he will doe, by what he hath done: and nothing more raiseth up the heart in present assiance, than the recognition of favours, or wonders passed: hee 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 see∣meth altogether to hide his face, and to have cleane forgotten thee: and so thou fearest hee will for ever: Psalme 13. 1, 2.

Answer. It is but so in thy apprehension, as it was with him; Gods deliverance may over-stay thy expecta∣tion, it cannot the due period of his owne counsels: for know first, That Gods workes are not to be judged of, untill the fifth act. The case deplorable and desperate in outward appearance, may with one smile from Heaven finde a blessed issue: Dotham is besieged, and the Prophets servant distressed, they are in a grievous case; (as they thinke) yet a very apparition in the clouds shall secure them: not a squadron shall bee raised, and yet the enemy is surprised: 2 Kings 6. here was no slacknesse. The Midianites invade Israel, and are suddenly confounded by a dreame: Judges 7. Mi∣stris Honywood, that Religious Gentlewoman, famous

for her vertues, after shee had beene distressed in her minde thirty yeares, without feeling the least com∣fort, not being able to hold out any longer, (as a wounded spirit who can beare?) flung a Venice-glasse against the ground, and said to a grave Divine that sought to comfort her, I am as sure to be damned, as this Glasse is'to be broken; but what followed, the Glasse was not broken, but rebounded and stood upright: at the sight whereof she was so confirmed, that ever after to her dying day, she lived most comfortably: much like that of Apelles, who striving to paint a drop of foame falling from a Horse mouth, after long study how to expresse it, even despairing, flung away his Pensill, and that throw did it. How opportunely doth God provide succours to our distresses. It is his glory to helpe at a pinch, to begin where we have given over; that our reliefe might bee so much the more welcome, by how much it is lesse looked for: superstuous ayde can neither be heartily desired, nor earnestly looked for, nor thankefully received from the hands of mercy. Besides, our infirmity best sets off the glory of his strength: 2 Cor. 12. 9. Spirituall consolations are commonly late and sudden; long before they come, and speedy when they doe come, even preventing expectation: and our last conflicts have wont ever to be the forest, as when after some dripping raine, it powres down most vehe∣mently, we thinke the weather is changing. When he meanes to ease us of our burthen, he seemes to lay on beavier; wherefore trust in God killing, and love God chiding, it is a good signe of our recovery.

Section 3.

Againe, in the next place thou must know, that

mans extremity is Gods opportunity; well may hee for∣beare, so long as we have any thing else to rely upon: but wee are sure to finde him in our greatest exigents, who loves to give comfort to those that are forsaken of their hope••, as abundance of examples witnesse. When had the Children of Israel the greatest victories, but when they feared most to bee overcome? 2 Kings 19. 35. Exod. 14. 28, 29. When was Hagar comforted of the Aagell, but when her childe was neere famished, and she had cast it under a Tree for dead? Genesi•• 21. 15. to 20. When was Eliah comforted and releeved by an Angel, with a Cake baked on the coales, and a Cruse of Water, but when hee was utterly forsaken of his hopes? 1 King. 19. 4. to 7. When was the Sarepta•• releeved, it was high time for the Prophet to visit her poore soule, she was now making her last meale, after one meane morsell, shee was yeelding her selfe over to death. As long as Aegypts flower lasted, Man∣na was not rained. When did God answer the hopes of Sarah, Rebeckah, Rachel, the wife of Manoah, and Elizabeth, touching their long and much desired is∣sues? but when they were barren, and past hope of children, by reason of age, Genesis 18. Judges 13. Luke 1. 6. 7. When did our Saviour heale the Woman of her bloudy issue; but after the Physitians had given her over, and she becomming much worse, had given them over, when she had spent all she had upon them: for to mend the matter, poverty, which is another disease, was superadded to make her compleatly miserable. When mans helpe failes, then Gods begins. When did Moses finde succour, but when his Mother could no longer hide him: and he was put into the River among the Bullrushes? she would have given all she was worth to save him, and now she hath wages to nurse him: she

doth but change the name of Mother into Nurse, and she hath her sonne without feare, not without great re∣ward. When Israel was in so hard a straight, as either to be drowned in the Sea, or slaine by the Sword, how miraculously did God provide an evasion by dividing the waters? When Rochel, like Samaria, had a strong enemy without, and a s••re famine within; how mira∣culously did God provide an evasion, by making the tyde their Purveyor, to bring them in an Ocean of shell∣fish? the like of which was never knowne before, nor since. We read how Merline, during the Massacre at Paris, was for a fortnight together, nourished with one Eggs a day, layd by a Hen, that came constantly to a Haymow, where he lay hid in that danger. When the English had left Cales, and the Spaniard was againe repossest of it; by some neglect or oversight there was an English-man left behinde, but how did God pro∣vide for his escape? its worth the remembring, hee was no sooner crept into a hole under a paire of staires, but instantly a Spider weaves 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 foole art thou, doest thou not see, its covered with a firme cobweb? and so past him, that in the night hee escaped. O Saviour, our extremities are the seasons of thy ayde: even when Faux was giving sire to the Match, that should have given fire to the Powder, which should have blowne up Men and Monuments, even the whole State together; thou that never sleepest didst prevent him, and disclose the whole designe: yea, thou didst turne our intended Funerall into a Festivall. And why doth the goodnesse of our God pick out the most needfull times for our reliefe and comfort? but because our extremities drive us to him that is

omnipotent; there is no feare, no danger, but in our owne insensiblenesse: but because when wee are for∣saken of all succours and hopes, wee are fittest for his redresse; and never are we nearer to helpe, than when we despaire of helpe; but because our extremities giv•• him the most glory, and our comfort is the greater, when the deliverance is seene before it is expected, his wisedome knowes when ayde will be most seasonable, most welcome: which he then loves to give, when he findes us left of all other props. That mercifull hand is reserved for a dead lift, and then hee failes us not; as when Abraham had given Isaac, and Isaac had gi∣ven himselfe for dead; then God enterposed himselfe: when the knife is falling upon his throat, then, then comes the deliverance by an Angell, calling, forbidding, commending him. When things are desperate, then looke most for Gods helpe; for then is the time: Psalme 119. 126. Isay 33. 9, 10.

And indeed, our faith is most commendable in the last act; it is no praise to hold out untill we be hard driven, but when wee are forsaken of meanes, then to live by faith in our God, is thought worthy of a Crowne. O wretched Saul, hadst thou held out never so little longer without offering, and without distrust, Samuel had come, and thou hadst kept the favour of God, whereas now for thy unbeliefe thou art cast off for ever! 1 Sam. 13. 10. to 15. To shut up all in a word, were thy soule in such a straight, as Israel was be∣tweene the Red Sea, and the Aegyptians; the spirits of vengeance, (like those enemies) pursuing thee behind; Hell and death (like that Red Sea) ready to ingulfe thee before; yet would I speake to thee in the confi∣dence of Moses, Exodus 14. 13. Stand still and see the salvation of the Lord. Thy word, O God, made all,

thy word shall repaire all; hence all ye diffident fears, he whom I trust is omniponent.

Againe Secondly, Thou must know that God in his wisedome hath set downe a certaine period of time, with∣in which he will exercise his Children more or lesse: and at the end whereof, and not before, he will relieve and comfort them againe. As wee may perceive by Eccles. 3. 1. Acts 7. 25. Exodus 12. 41. Gen. 15. 13. Daniel 12. 1. 4. 11. Jer. 25. 11. Gen. 6. 3. Foure hundred yeares he appointed to Abraham and his seed, that they should bee Sojourners in a strange land, where they should be kept in bondage, and evill intrea∣ted: Genesis 15. At the end of which time, even the selfe same day, they returned from the land of Aegypt: that was the precise time appointed, and the selfe∣same day it was accomplished: and till then Moses undertook it in vaine. Why were they so long kept from it? the land was their owne before, they were the right heires to it, lineally descended from him who was the first Possessor of it after the floud: God will doe all in due time, that is, in his time, not in ours; if at any time the Lord deliver us, it is more than he owes us. Let him (saith Saint Augustine) choose his owne opportunity that so freely grants the mercy. A∣gaine, he appointed that the Jewes should serve the King of Babylon seventy yeares; not a day, not an houre to be abated, Jeremy 25. 11. but at the end thereof, even that very night: Daniel 9. it was accomplished; neither did Daniel, (who knew the determinate time) once pray for deliverance, till just upon the expiration. Thirty eight yeares he appointed the sick man at Be∣thesda's Poole, John 5. 5. Eighteene yeares to that daughter of Abraham, whom Christ loosed from her disease: Luke 13. 16. Twelve yeares to the Woman

with the bloudy issue, Matth. 9. 20. Three moneths to Moses, Exod. 2. 2. Ten dayes tribulation to the Angel of the Church of Smyrna, Apocal. 2. 10. Three dayes plague to David, 2 Sam. 24. 13. Each of these groa∣ned 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 tarry the Lords leasure, thou shalt also be delivered from thy affliction and sorrow, ei∣ther in the Morning of thy trouble with David, Psal. 30. 5. or at the Noone of thy life with Job, Chapter 42. 10. to 17. or toward the Evening, with M^r Glover, that holy Martyr, who could have no comfortable feeling, till he came to the sight of the stake: but then he cryed out, and clapt his hands for joy to his friend, saying, O Austin, he is come, he is come, meaning the feeling joy, of faith, and the Holy Ghost: Acts and Monuments, Fol. 1555. Or at night with Lazarus, at one houre or another thou are sure to be delivered, as time will determine. Many were the troubles of Joseph, but the Lord delivered him out of all. 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 Job, but the Lord delivered him out of all: therefore hee can and will deliver thee out of all. But if he do not, (saith Sha∣drach, Meshach, and Abednego) yet we will not do evill, to escape danger; because Christ hath suffered more for us: therefore if I perish, I perish, saith Hester. Be our troubles many in number, strange in nature, heavy in measure, much in burthen, and long in conti∣nuance; yet Gods mercies are more numerous, his

wisedome more wondrous, his power more miraculous; he will deliver us out of all: Many are the troubles of the Righteous: Yea, he riseth higher, and calls them millions, for so the words may be rendered; but the Lord delivereth them out of all: Psal. 34. 19. How many, or how great soever they be, or how long soever they continue, yet an end they shall all have: F••r the LORD either taketh troubles from them, or takes them from troubles, by receiving them into his hea∣venly rest; where they shall acknowledge that GOD hath rewarded them as farre beyond their expectation, as he had formerly punished them lesse than they did deserve.

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

Answer. There is no impossibility (saith Ambrose) where God is pleased to give a dispensation. But be∣thinke thy selfe, is it worse with thee than it was with those b••fore mentioned? and yet they were delivered: Or is thy case worse than that of Jonas in the Sea, yea in the Whales belly? and yet he was delivered: Worse than Nebuchadn••zzars grazing in the Forrest among beasts, even untill his haires were growne to be like Eagles feathers, and his nayles like Birds clawes? Da∣niel 4. 31. to 36. and yet he againe reigned in Babell: Worse than Josephs? when he was throwne into a Pit••, and left hopelesse; or when sold to the Ishm ••e∣litish Merchants, and then cast into prison? yet after all this, his said brethren were faine to become peti∣tioners to him. Worse than Job, when he sate scra∣ping his soares on the dunghill, had all his houses burn••, all his cattell stolne, and his children sl••ine? yet he was farre richer afterwards, than before.

How rashly then hast thou judged of thy Makers dealing with thee? It were more agreeable to reason, and religion, to conclude the contrary; for both ex∣perience, and reason teacheth, that violent pressures, like violent motions, are weak••st at the furthest. When the morning is darkest, then comes day: yea, usually after the lowest ebbe, followes the highest spring-tyde: And Religion teaches, that if we love God, all things, even the worst of Afflictions shall so concurre, and co∣operate to our good, that wee would not have wan∣ted them for any good. Wherefore hold but fast to God, and my soule 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 bloud in our soules, and is specially usefull to bound our desires of release; for though we may be importunate, impatient we may not be; stay he never so long, Pa∣tience must not be an Inch shorter than Affliction: If the Bridge reach but half way over the Brook, we shall have but an ill-favoured passage. Wee are taught in Scripture to praise Patience, as we doe a faire day at night; He that endureth to the end shall be saved: Matth. 24. 13. Whereas comming but a foot short, may make us misse the prize, and lose the wager we runne for: and then as good never have set f••o•• out of doores. Much the better for that light, which will not bring us to bed; perseverance is a kinde of all in all; conti∣nuance is the Crowne of all other graces; and Heaven shall be the Crowne of continuance.

But not seldome doth the Lord onely release his Children out of extreame adversity here, but withall makes their latter end so much the more prosperous,

by how much the more their former time hath been miserable and adverse. We have experience in Job: You have heard, saith Saint Ja〈…〉〈…〉es, of the patience of Job, and what end the Lord made with him. What end is that, the Holy Ghost tels you: That the Lord blessed his latter end, more than his beginning; and gave him twise as much as he had before. For whereas at first he had but 7000 Sheep, 3000 Camels, 500 yoke of Oxen, and 500 shee Asses: after his reparation hee had 14000 Sheep, 6000 Cammels, 1000 yoake of Oxen, and 1000 shee Asses, every one double: and whereas the number of his Children remained the same they were before, namely, seaven Sonnes, and three Daughters, the num∣ber of them were also doubled, as the learned observe; for whereas his Beasts, according to the condition of beasts, utterly perished; the soules of his Children were saved: so that hee had twise so many Children also, whereof ten were with him on Earth, and the other ten with God in Heaven. Job. 42. 10. to 14. And in Joseph, who was bred up in the Schoole of Affliction from his infancy; yet when his turne was come, one houre changes his fetters of Iron, into chaynes of Gold; his ragges into Roabes, his stocks into a Charriot, his Pri∣son into a Pallace, the noyse of his Gives into a breach; and whereas he was thirty yeares kept under, he ruled in the heigth and lustre of all honour and glory the space of eighty yeares. And one minute made in Laza∣rus a farre greater change, and preferment. And in Da∣vid, who for a long time was in such feare of Saul, that he was forc't to fly for his life, first, to Samuel where Saul pursueth him; then to Jonathan, where his griefe is doubled, than to Abim••lech, where is Doeg to betray him; after that hee flyeth to Achish, King of Gath; where, being discovered, he is in grea∣test

feare of all, lest the King should take away his life; and lastly, when he returnes to his owne Ziklag, he findes it smitten and burnt with fire, and his Wives taken prisoners, and in the midst of all his grief, when he had wept untill he could weepe no more; the people be∣ing vexed, intend to stone him; so that, as he had long before complained, there was but a step betweene him and death; but marke the issue, though his heart were now not onely brim-full, but ran over with griefe: yet within two dayes the Crowne of Israel is brought unto▪ him, and he is annointed King: 2 Sam. 1. and for the present he was able to comfort himselfe in the Lord his God: 1 Sam. 30. 6. Yea, after••his, when by that foule sinne of Adultery, and Murther, hee had brought more enemies about his eares, (God, and Men, and 〈…〉〈…〉ils) having once repented his fault, he was able to say with confidence, O God, thou hast shewed me great troubles and adversities, but thou wilt take me up from the depth of the earth, and increase my honour: Psalme 71. 20. 21. He knew well enough that it is Gods use to bring comfort out of sorrow, as he brought water out of the Rocke, and that cherishing was wont to follow stripes: And indeed, how oft hath a Tragick entrance had a happy end? Like that we read of Mi∣chael, who was condemned to death by the Emperour Leo, upon a false accusation; but before the execu∣tion, the Emperour dyed, and Michael was chosen in his stead. And of Mordecay, who being in the fore∣noone appointed to the Gibbet, was in the afternoone advanced next of all to the Throne. And Queene Elizabeth of blessed memory, who Raigned at the same time that she expected to suffer, and was Crow∣••ed when shee looked to be beheaded. God loves to doe by his Children, as Joseph did by his Father;

first, we must have our beloved Joseph a long time de∣tained from us, then hee robbes us of Simeon; after that sends for our best beloved Benjamin, and makes us beleeve he will rob us of all our Children at once, all the things that are deare to us: But why is it? even that when we thinke to have lost all, he might returne himselfe, and all againe with the greater inte∣rest of joy and felicity. The LORD saith Hannah, killeth, and maketh alive; first killeth, and then ma∣keth alive; bringeth downe to the grave, and raiseth up; the Lord maketh poore, and maketh rich; bringeth low, and exalteth; he raiseth the poore out of the dust, and lifteth up the begger from the Dunghill; to set them among Princes, and to make them inherite the seate of glory: 1 Sam. 2. 6, 7, 8. And why all this, but that in his owne might no man might be strong? Verse 9. That which Plutarch reports of Dionysius, how hee tooke away from one of his Nobles, almost his whole estate, and seeing him neverthelesse continue as jocund and well contented as ever, hee gave him that againe, and as much more, is a common thing with the Lord: and thousands can witnesse, that though they went weep∣ing under the bur••hen, when they first carried the prceious seed of Repentance; yet they still returned with joy, and brought their sheaves with them: Psalme 126. 5, 6.

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

Answer. If he d••lay thee never so long, he will be sure to support thee as long: 1 Cor. 10. 13. which is much at one upon the matter. If hee suffer thee to be sorely temp••ed, hee will not suffer▪ thee to bee tempted above 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 suf∣fice all suitors; the measure of our patience shall bee proportionable to our suffering, and our strength equalled to our Temptations, 1 Cor. 10. 13. Now if God doe either take away our appetite, or give us meate▪ it is enough.

True, a Ship of never so great a burthen, may bee overladen till it sinke again; or if we shall weare away all the steele with whetting, the Toole is left unprofita∣ble. But my thoughts (saith God) are not as your thoughts, nor my wayes as your wayes: Isaiah 55. 8. God is n•• Ty∣rant to asflict thee unmeasurably, neither will he draw a sword to kill Flyes; or call for Scorpions when a Rod is too much. Hee that made the vessell, knowes her bur∣then, and how to ballast her; yea, hee that made all things very good, cannot but doe all things very well. In∣deed, God seemeth to wrestle with us, as he did with Ja∣cob; but he supplyes us with hidden strength, at length to get the better: And grace to stand in affliction, and to gaine by it, is better then freedome 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 middest of it. The Ship at Anchor is shrewdly tos∣sed to and fro, but cannot be carried away, either by waves, winde, or weather: Sinne, Satan, and the world may disturbe us, but they can never destroy us: Our head Christ being above, we cannot be drowned. There can bee no disjunction; unlesse wee could be pluckt from his armes, that is almighty: for our life is bid with Christ in God, Colos. 3. 3. Hee doth not trust us with our owne soules life; but hides it in his Sonne Jesus: because, if it were in our owne hands; we should easily be tempted to sell it; as Adam did for an Apple, and Esa•• for a messe of P••••t••ge▪ whereas now we are safe,

for to pluck us out of his hands that is almighty, re∣quires an adversary stronger then himselfe. Neither wants he care; he that numbers our very haires, what account doth he make of our soules? Nor love; for if he hath bought us with his bloud, and given us himselfe, will he deny us any thing that is good for us?

Wherefore sile••ce your Reason, and exalt your Faith, (how pressing, or peircing soever your sufferings be) which puls 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 me∣rits of Christ, which are of perfect satisfaction: and then hope will beare up thy heavy heart, as bladders doe an unskilfull swimmer. Otherwise, if thou shalt walke by sence, and not by saith, 2 Cor. 5. 7. feare will no lesse multiply ••oils, then faith would diminish them: and thou shalt resemble Buc••phalus, who was not afraid of his burthen; the shadow onely frighted him.

Section 4.

Objection. Although Christ in the Gospell hath made many large and pretious promises, yet there are none so generall which are not limited with the condition of Faith, and the fruit thereof unfained Repentance: and each of them are so tyed, and entayled, that none can lay claime to them but true beleevers; which re∣pent, and turne from all their sinnes, to serve him in holinesse, without which no man shall see the Lord: He∣brews 12. 14. Isay 59. 20. But I want these qualifica∣tions, 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 sinnes are so many, and great; that these comforts nothing concerne me▪ for they that plow iniquity, and sowe wickednesse, shall reape the same: Job. 4. 8.

Answer. So our failings be not wilfull, though they be many and great, yet they cannot hinder our interest in the promises of ••od.

Admit thou art a great sinner, what then? art thou a greater sinner then Matthew, or Zache〈…〉〈…〉, who were sinfull Publicans, and got their livings by 〈…〉〈…〉∣ling, and polling; oppression, and extortion? then Mary Magdalen, a common strumpet; possest of many De∣vils? then Paul, a bloudy persecutor of Christ and his Church? then the Theefe upon the Crosse, who had spent his whole life to the last houre, in ab〈…〉〈…〉 inable wickednesse? then Manasses, that outragious sinner, and most wicked wretch that ever was; an Id••later, a malitious Persecutor of the truth, a desiler of Gods holy Temple, a sacrificer of his owne children unto Idols, that is, Devils; a notable witch, and wicked ••or∣cer••r; a bloody murtherer of exceeding many the deare Saints, and true Prophets of the Lord; and on who did not runne headlong alone into all hellish impiety, but led the people also out of the way to doe more wickedly then did the Heathen, whom the Lord cast out and destroyed? I am sure thou wilt not say thou art more wicked then he was; and yet this Manasses, this wretch more like a Devil incarnate, then a Saint of God, repented him of his sinnes from the bottome of his heart, was received; (I cannot speake it without ravishing wonder of Gods bottomlesse and never ••••ffi∣ciently admired mercy) was received, I say, to grace, and obtained the pardon of all his horrible sinnes, and most abominable wickednesse; and are not these, and many the li••e 〈◊〉〈◊〉, written for our learning; and

recorded by the Holy Ghost, to the end, that we may gather unto our selves assurance of the same pardon, for the same sinnes, upon the same repentance, and be∣leeving?

Are thy sinnes great? his mercies are infinite; hadst thou committed all the sinnes that ever were com∣mitted, yet in comparison of Gods mercy, they are lesse then a mo••t in the Sun to all the world, or a drop of water to the whole Ocean: for the Sea, though great, yet may be measured; but Gods mercy cannot be cir∣cumscribed: and he both can, and will, as easily for∣give us the debt of ten thousand millions of pounds, as one penny; and assoone pardon the sinnes of a wicked Manasses, as of a righteous Abraham, if we 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 workes, but by a covenant of grace; founded not on our worthinesse, but on the free mercy and good pleasure of God; and therfore the Prophet well annexeth bles∣sednesse to the remission of sinnes; Blessed is he whose transgression is forgiven: Psal. 32. 1.

Yea, the more miserable, wretched, and sinfull we are, the more fit objects we are, whereupon he may ex∣ercise, and shew the infinite riches of his bounty, mercy, vertue, and all-sufficiency. And this our spirituall Phy∣sitian, can aswell, and as easily cure desperate diseases, even the remedilesse Consumption, the dead Apoplex, and the filthy Leprosie of the soule, as the smallest malady, or least faintnesse. Yea, he can aswell raise the dead, as cure the sicke; and aswell of Stones, as of Jewes, make Abrahams children. Did he not without the Sunne at the Creation, cause light to shine forth; and without raine at the same time, make the earth fruitfull? Why

then should you give your selfe over, where your Phy∣sitian doth not? Besides, what sinne is there where∣of we can despaire of the remission, when we heare our Saviour pray for the forgivenes of his murtherers, and blasphemers? And indeed, despaire is a sinne which ne∣ver knew Jesus.

It was a sweet saying of one at his death, When mine iniquity is greater then thy mercy, O God, then will I feare and dispaire; but that can never be: considering our sinnes be the sinnes of men, his mercy the mercy of an in∣finite God. Yea, his mercies are so great, that among the thirteene properties of God, mentioned Exod. 34. al∣most all of them appertaine to his mercy; whereas one onely concernes his might, and onely two his justice. Againe, shall it ever enter into our hearts to thinke, that God gives us rules to keepe, and yet breake them himselfe? Now his rule is this, Though thy brother sinne against thee seaven times in a day, and seaven times in a day turne againe to thee, saying, it repenteth me; thou shalt forgive him. The Sonne angers his Father, he doth not straight dis-inherit him; but Gods love to his people, ex∣ceeds a Fathers love to his sonne, Matth. 7. 11. and a Mothers too, Isay 49. 15.

I heare many menaces and threats for sinnes, but I read as many promises of mercy, and all they indefinite; excluding none whose impenitency and infidelity exclu∣deth not themselves: every sinne deserves damnation, but no sinne shall condemne, but the lying and conti∣nuing in it.

Wherefore if our clamorous conscience, like some sharpe fang'd officer, arrest us at Gods suit, let us put in bayle, two subsidy vertues, Faith and Repentance, and so stand the tryall: the Law is on our side, the Law of grace is with us, and this Law is his that is our Advo∣cate;

and he is our Advocate, that is our Judge; and he is our Judge, that is our Saviour; even the head of our selves ••esus Christ.

For the first of these, doe but rep••••t, and God will pardon thee, be thy sinnes never so m••••y, and innume∣rable for multitude; nev••r so h••ynous for quality and m••gnitud••: I say 55. 7. Ezekiell 18. & 33. 11. Yea, sinnes 〈◊〉〈◊〉 Repentance are so remitted, as if they had never beene committed: I have put away thy t••ansgres∣sions as a cloud, and thy sinnes as a mist. 〈◊〉〈◊〉 44. 22. and what by c••rrup••ion hath beene don••, by repent mee is 〈◊〉〈◊〉; ••s the former examples, and many other wit∣nesse Come and let us reason together, saith the Lord; though your sinnes he as sc••rl••t, they shall be as white as snow: Isaiah 1. 18. yea, white••; for the Prophet Da∣vid laying open his bloud-guiltinesse, and his originall imp••••ity, useth these words; Pu••ge me with H••s••••p, and I shall he cleane; wash me, and I sh••ll be whiter then Snow: Psal. 51. 7.

And in reason, did he come to call sinners to repen∣tance, and shall he not shew merey to the penitent? Or, who would not e••st his burthen upon him, that doth desire to give ease? As I live, saith th•• Lord, I would n••t the death of a sinner: Ezek. 18. 32. & 33. 11.

Section 5.

Objection. Ay, but I cannot R••peat!

Answer. In time of temptation a man is not a com∣petent Judge in his owne case: In humane Lawes, there is a nullity held of words and actions extorted, and wrung from men by feare: because in such cases a man is held not to be a free-man, nor to have power or command in some sort of himselfe. A troubled soule

is like troubled waters, we can discerne nothing clear∣ly in it; wherefore (if thou canst) lay aside p••ejudice, and tell mee in cold bloud how it fares with thee at other times, though indeed thy words at present, are enough to convince thee: For first, thou sindest sinne a burthen too heavy for thee to heare, which thou didst not formerly; what's the reason, are thy sinnes more and greater? no, but the contrary: for though they appeare more, yet they are lesse; for sinne, the more it is se〈…〉〈…〉e and selt, the more it is hated: and thereupon is the lesse. M••ates are in a roome before the Sun shines, but they appeare onely then.

Againe secondly, the very complaint of sin, spring∣ing from a displeasure against it, shewes that there is something in thee opposite to sinne: viz. that thou art penitent in affection, though not yet in action; even as a Childe is ration••ll in power, though not in act. Yea, more thou acc••sest, and condemn••st thy selfe for thy sinnes; and by accusing our selves, we p••••••ent Satan; by judging our selves, we pre••ent God. Neither was the Centurion ever so worthy, as when he thought him∣selfe most unworthy: for all our worthinesse is in a ca∣pable misery; nor does God ever thinke well of him, that thinkes so of himselfe. But to let this passe.

Are not your faylings your griefe, are they not besides y••ur will, are they not contrary to the current of your desires, and the maine bent of your resolutions, and en∣deavours? Dost thou determine to continue in the pra∣ctice of any one sinne? yea, dost thou not make con∣science of all Gods Commandements, one aswell as ano∣ther; the first table aswell as the second, and the second aswell as the first? Matth. 5. 19. Dost thou not grieve for sinnes of all sorts, secret aswell as knowne, originall aswell as actuall, of omission as of commission,

lesser (viz. thoughts) aswell as greater: yea, aswell for the evill which cleaves to thy best workes, as for the evill workes, Rom. 7. 21. and as heartily, and unfayned∣ly desire, that thou maist never commit it, as that God should never impute it? 2 Tim. 2. 19. Dost thou not feare to displease him, not so much because he is just to punish, as for his mercy and goodnesse sake; and more feare the breach of the Law, then the curse? Dost thou not love rather to be, then seeme, or be thought good; and seeke more the power of godlinesse, then the shew of it? Job. 1. 1. If so, well may Satan and thine own consci∣ence accuse thee of impenitency, and unbelief; but Christ thy Judge never. Yea, then, notwithstanding your fai∣lings, you may say with David, I have kept thy Word: Psal. 18. 21, 22, 23. for though this be not such a measure of keeping, as the Law requireth; yet is it such a keeping, as God in Christ acc••pteth: for suppose thy knowledge is still small, thy faith weak, thy charity cold, thy heart 〈…〉〈…〉ll and hard, thy good workes few and im∣perfect, and all thy zealous resolutions easily hindered, and quite overthrowne with every small temptation: yet God that worketh in us both the will and the worke, will accept the will for the worke; and that which is wanting in us, Christ will supply with his owne righ∣teousnesse. He respecteth not what we can doe, so much as what we would doe; and that which we would per∣forme, and cannot, he esteemeth it as though it were performed: whereas, take away the will, and all acts (in Gods sight) are equall.

As the wicked sinne more then they sinne, in their de∣fire, so the Righteous doe more good then they doe, in their will to doe it. If there be a ••aratum cor, though there be not a perforatum cor, a profser of bloud, though no expence of bloud for the honour of Christ, it is

taken for M••••tyrdome, as Origen testified of one: Non ille Martyrio, sed Martyrium illi defuit. I know thy po∣verty, but thou art rich, saith the Spirit to the Church of Smyrua: poore in thy condition, rich in thy affection to goodnesse: Facultas secundum voluntatem, non voluntas secundum facultatem aestimanda est; God esteemes our charitable beneficence, not onely secundum quod habe∣mus, but secundum quod tribuere velimus. We are char∣ged to forsake all, houses, lands, friends, liberties, lives, for Christ; yet many die with houses, lands, and riches, in their possession, whom Christ receives and Crownes in Heaven, because they did part with all secundum animae praeparationem: What we would have done, shall be reckoned to us as done; we doe it quoad conatum, though non quoad effectum: In like manner God ta∣keth a heart desirous to repent, and beleeve, for a penitent and beleeving heart; volens & dolens, The vehement desire of godly sorrow, or a sorrow because we cannot sor∣row, goes for godly sorrow with God: so that to sigh and grieve for what wee cannot doe, is to come short, and yet to doe it too: for God likes the will so well, that in his Sonne what wee would doe, is in acceptance done, 2 Cor. 8. 12. Which text one brings in thus: O what an un∣speakable comfort was this cordiall verse to my afflicted soule! And well it might, for if we hate our corrupti∣ons, and strive against them, they shall not be coun∣ted ours. It is not I (saith Paul) but sinne that dwel∣leth in me: Rom. 7. 20. for what displeaseth us, shall never hurt us; and wee shall be esteemed of God to be what we love, and desire, and labour to be.

The comfort of this Doctrine is intended, and be∣longs to troubled consciences, and those that would faine doe better: but let no presumptuous sinners meddle with it; for what hast thou to doe to take (I say not the Chil∣drens

bread to ea••e, Matth. 15. 26. but even) the least parcell of Gods word into thy mouth, seeing thou ha••est to bee reformed: Psal. 50. 16, 17. But if thou beest a weary, and heavy laden sinner, thou maist comfort thy selfe thus: I doe hatefull things, but I ha••e that I doe; I breake the Law, but yet I love the Law, as holy, just, and good: Flesh is in me, but I am not in the Flesh. I must not six mine eyes only upon mine owne resistance▪ or f••yling••, but on Gods ••ssistance and acceptance in his Sonne, by which I shall be able to leap over all wals, and impediments▪ Psalme 18▪ 29. The Law is given, that grace may be required; grace is given, that the Law may be fulfilled: by us evangelically, for us by Christ (whose righteousnesse is ou••s) perfectly, as Saint Austi•• speaks. The L••w is a glasse to shew us our spots, the Gospell a foun••aine to wash th••m away. Wherefore cast not both thine ••y••s upon thy sinne, but r••serv•• one to behold the ••emedy: looke upon the L••w to keep▪ thee from presumption, and upon the Gospell to k••••pe thee from despaire.

Canst not thou aggr〈…〉〈…〉 thine owne sinnes, but thou 〈…〉〈…〉st ext••nu••te, and call in question Gods mercy, and Christs all-sufficiency, spoyle him of his power and glo∣ry? Though the grievousnesse of our sinnes should in••re••se our repen〈…〉〈…〉, ye•• they should n•••• diminish our faith, and assurance of pardon, and forgivenesse. As the plaist••r must not be lesse then the so••r••, so the tent must not be bigger then the wound. It was a sweet and even course which Saint Paul tooke, who when ••e•• would comfort himselfe against corruption, and evill acti∣ons, Rom. 7. 20. then not I, b•••••• sinne dwelling in me; when hee would humble himselfe, notwithstanding his graces, then not I, but the grace of God in me: 1 Cor. 15. 10.

Section 6.

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

Answer. I think so too, for if thou refusest the offer of mercy untill thou deservest it, woe be ••o thee: But if thou wilt take the right course, renounce the broken Reed of thine owne free will, which hath so often deceived thee; and put all thy trust in the grace of Christ: The way to be strong in the Lord, is to be weak in thy self••; be weak in thy selfe, and strong in the Lord: and through faith thou shalt be more then a Conquerour. Leave ••ugging and strugling with thy sinne, and fall with Jacob to wresile with Christ for a blessing; and though thy selfe goe limping away, yet shalt thou be a Prince with God, and be delivered from Es••ues hondage. But thou stan∣d••st upon thine owne seet, and therefore fallest so soule∣ly: thou wilt like a Childe, goe alone, and of thy se••fe, and therefore gettest so many knocks. And thou wouldest accept of a pardon too, if thou mightest▪ p••y for it: but Gods mercies are free, and he bids thee▪ come and buy without silver, and without price; or el•••• he sayes, thou and thy money perish. Thou wouldest goe the naturall way to worke, What shall I doe to in∣herit etonall life? but it is impossible to inherit it▪ by any thing that wee can doe; for all our righteousnesses are as filthy ragges: Isaiah 64. 6. Yea, if our doings could have done it, Christ dyed in vaine; whereas, if Christ had not dyed, wee had perished every mothers childe of us: 1 Cor. 15. 22. & 2 Cor. 5. 14, 15. Ephes. 2. 1. Colos. 2. 13. Ezek. 18. 4. John 11. 50. Rom. 5. 6. 8. & 14. 9. 1 Cor. 15. 3. Matth. 18. 11.

O foole! doest thou not know that our sinnes are his sinnes, and his righteousnesse our righteousnesse: Jer. 23. 6. P••al. 4. 1. and that God esteemes of faith above all other graces, deeds, or acts of thine? as what did our Saviour answer, when the people asked him, What sh••ll we doe that we might worke the workes of God? The worke of God is, that yee beleeve on him whom he hath sent: John 6. 28, 29. and yet thou tal∣kest of thy worthinesse, and thou takest this for humility too, but it is pride; for if thou wouldest deny thy selfe, and be nothing in thine owne eyes, renounce thine owne righteousnesse, and wholly and onely rest on thy Saviour Jesus Christ for thy salvation, thou wouldest not hope the more in regard of thine owne worthinesse, nor yet doubt in respect of thine owne unworthinesse. But thou wouldest first be worth••, and deserve of God; and then accept of Christ, and deserve Christ at Gods hands, by thy good workes, and graces: which pride of thine, and opinion of merit, is a greater sinne then all thy other sinnes which thou complainest of: And except you doe abandon it, and wholly rely upon the grace, and free mercy of God for salvation, Christ shall profit you nothing: Gal. 2. 16. & 5. 1. to 7. Colos. 3. 11. for nothing is avaylable to salvation but faith, which worketh by love, Gal. 5. 6. whence it is called righ∣tuousnesse through faith: Verse 5. Faith is the staffe, whereupon we stay our selves, in life and death; by faith we are blessed: Gal. 3. 9. by faith we rejoyce in tribulation: Rom. 5. 2. by faith we have accesse unto God: Eph••s. 3. 12. by faith we overcome the world: 1 John 5. 4. the fl••sh: Gal. 5. 24. and this is the shield whereby we quench the fiery darts of Satan, and resist his power: Ephes 6. 16. Yea, whosoever seekes to bee justified by the Law, they are abolished from Christ, and

falne from grace, Gal. 5. 4. Stand fast therefore in the liberty, wherewith Christ hath made us free, and be not taugled againe with the yoake of bondage. And say, Lord we are not worthy to be servants, and thou makest us sonnes; nay, heires, and cohe••res with thee, of everla∣sting glory.

Objection. I grant the Lord is mercifull and graci∣ous, slow to anger, and abundant in goodnesse and truth, forgiving iniquity, transgression, and sinne: but hee is just aswell as mercifull, and therefore he will not ac∣quit the wicked, Exod. 34. 6, 7. but reward them ac∣cording to their workes: Revelations 20. 12, 13. & 22. 12.

Answer. He will therefore pardon all thy sinnes, (if thou unfaignedly repent, and wholly rely upon Christ for thy salvation by a lively faith) because he is just: for as the Lord cannot in justice let sin goe un∣punished, (for the wages of sinne is death: Rom. 6. 23. Death in the person, if not in the surety; and therefore hath punished the sinnes of all men, either in his Son, or will throughly punish them in the partyes them∣selves) so the same justice will not admit, that the same sinnes should be twice punished; once in our Sa∣viour, and againe in the faithfull: or that a debt once payd, should be required the second time: 1 John 1. 9. Now that Christ hath sufficiently satisfied for all the sinnes of the faithfull, and paid our debt even to the utmost farthing; it is evident by many places of Scrip∣ture, as Isay 53. 4, 5. 2 Cor. 〈◊〉〈◊〉. 21. Heb. 9. 26. 1 Pet. 2. 24. Rom. 3. 25, 26. 1 John 1. 7. 9. and sundry others.

Are we bound to performe perfect obedience to the Law? he performed it for us: were we for our disobe∣dience subject to the sentence of condemnation, the

curse of the Law, and death of body and soule; he was condemned for us, and bor•• the curse of the Law; he dyed in our steed an ignominious death: did we de∣serve the anger of God; he endured his fathers wrath∣full displeasure, that so hee might reconcile us to hi•• Father, and set us at liberty. He that deserved no sor∣row s••lt much, that we who deserved much might feele none: and by his wounds wee are healed, Isaiah 53. 5. Adam ••ate the Apple, Christ paid the Price. In a word, whatsoever we owed, C••rist discharged; what soever wee deserved, he suffered; if not in the selfe same pun••shments: (for he being God could not suffer the eternall torments of Hell) yet in propo••ti∣o••, the dignity of his person (being God and Man) gi∣ving value unto his temporary punishments, and ma∣king them o•• more value and worth, then if all the world sh••uld have suffer••d the eternall to••ments of Hell: so•• it is more sor one that is etern••ll to die, then for others to d••e 〈…〉〈…〉ally. Therefore was the Sonne of God m••de the S••••n•• of man, that the Sonnes of men might be made the S〈…〉〈…〉s of God; and therefore was he both G••d and M••n: lest being in every respect God, he had been too gr••at to suffer for man; or be∣ing in every respect man, he had beene too weake ••o satisfie God.

Seeing therefore our Saviour Christ hath fully dis∣charged our d••bt, and made full satisfaction to his Fathers justice: God cannot in equity exact of us a second payment, no m••re than the Creditor may just∣ly require that his debt should be twic•• payd; once by the Su••ety, 〈◊〉〈◊〉 by the Principall.

Againe 〈◊〉〈◊〉, 〈◊〉〈◊〉 ••he Lords Covenant made with his Church, and committed to writing, Jer. 31. 34 〈…〉〈…〉 ••6, 17. ••s••lm. 32. 10. Isay. 55. 7.

Ezck. 18. 21, 22, 23. & 33. 11. Mal. 3. 17. Con∣sirmed and ratified by his seales, the Sacraments; to∣gether with his Oath, that there might be no place left for doubting: for God willing more abundantly to shew unto the Heyres of promise, the stablenesse of ••is counsell; bound himselfe by an Oath, that by two immu∣table things, wherein it is impossible that God s••ould lye, we might have strong consolation, as the Apostle speaks, Heb. 6. 17, 18.

And lest the asslicted conscience should object, that he entred into covenant, and made these promises to the Prophets, Apostles, and holy men of God; but not to such haynous and rebellious sinners, who have most justly deserved, that God should powre out upon them the Vials of his w••ath, and those fearefull pu∣nishments threatned in the Law: All the promises made in the Gospell are generall, ind••f••••ite, and uni∣versall, excluding none that turne from their sinnes by unf••ined repentance, and beleeve in Ch••ist Jesus, resting on him alone for their Salvatino, as appeares, Isay 55. 1. Ezek. 33. 11. Marke 16. 16. John 3. 14, 15, 1. 5, 36. & 6. 37, 40. Acts 10. 43. 1 John 2. 1. Neither is there any limitation or execption of this or that sinne; for be they never so grievous and manifold, yet if wee performe the condition of faith and repentance, they cannot debarre us from receive∣ing the benefit of Gods mercy, and Christs merits, as appeares 〈…〉〈…〉y 1. 18. Titus 2. 14. 1 John 1. 7, 9.

And theresore unlesse thou conceivest of God, that he is unjust in his dealing, untrue in his word, a coven••nt breaker; yea, a perjured p••rson (which were most ho••••ible bl••sphemy once to imagine) thou must undoubtedly assurethy selfe, that he will pardon

and forgive thee all thy sinnes, be they in number never so many and innumerable, or in nature and quality never so haynous and damnable, if thou tur∣nest unto him by unfaigned repentance, and layest hold upon Christ by a true and lively faith. For con∣sider, doth the Lord say he will extend his mercy un∣to all that come unto him? doth he invite every one? doth he say I would have all men saved, and none to perish? and dost thou say, nay but he will not extend his mercy unto me, he will have mee to perish, be∣cause I am a grievous sinner? What is this but in ef∣fect, and at a distance to contradict the Lord, and give the lye to truth it selfe?

Indeed God sayes not, Beleeve thou John, or Tho∣mas, and thou shalt be saved, but he sayes, Whosoe∣ver beleeveth, and is baptized shall be saved, which is as good. And yet thou exceptest thy selfe, he ex∣cludes none, and dost thou exclude one, and that one thy selfe? hee would have all men saved, and thou commest 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 soules in a presumptuous confidence; thou by not beleeving the promises wilt cast away thine, in a sullen prodigious desperatenesse, if thou take not heed. For Insidelity on both sides is the cause of all, of presumption in them, of despaire in thee, of impie∣ty in every one.

But be better advised, beleeve the Lord who ne∣ver brake his word with any soule. Thou wilt give credit to an honest mans bare word, and hast thou no assiance in the mercyfull promises of God, past to thee by Word, Oath, Scales, Scriptures, Sacraments, the death of his owne Sonne, 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.

Ob. I know well that Christ is the end of the Law for righteousnesse, unto every one that beleeveth, Rom. 10. 4. But I want saith.

Answ. This is the objection I expected (for the true Christian is as fearefull to entertain a good opinion of himselfe, as the false is unwilling to be driven from it.) But is it so? or doth Satan only tell thee so? I know it is not so, I know that thou beleevest with some mix∣ture of unbeliefe, 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 he slandereth us to our selves, Iob 16. 9. But least thou shouldest thinke I slander Satan; Know, that you beleeve, even whiles you complaine▪ of unbeliefe: for as there could bee no shadow, if there were no light, so there cannot be this feare, where there is no faith. They that know not Christ, thinke it no such great matter to lose him. But if God once say, this is my Sonne, Satan will say, if thou be the sonne of God, Matth. 3. 17. & 4. 3. That Di∣vine 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, Helpe thou mine unbeliefe. And he that doubts not of his estate, his estate is much to be doubted; doubting and resolu∣tion are not meet touch-stones of our successe: a pre∣sumptuous considence common••y goes bleeding home, when an humble feare returnes in triumph. As it fared betweene the Philistims and Israel, 1 Samuel

17. 10, 11. The Philistims and Goliah were exceeding confident of the victory, but Saul and all Israel much discouraged, and greatly afraid: yet Israel got the vi∣ctory, and the Philistims with their great Goliah were overcome. Vers. 51, 52. They that are proudly se∣cure of their going to Heaven, doe 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 in spirituall things; Cantant pauperes, lu∣gent divites, poore men sing, and rich men cry. Who is so melancholy as the rich worldling? and who sings so merry a note, as he that cannot change a groat? so they that have store of grace, mourne for want of it; and they that indeed want it, chante their abundance. But the hopes of the wicked faile them when they are at highest, whereas Gods children finde those comforts in extremity, which they durst not expect.

As there is nothing more usuall, then for a secure conscience to excuse when it is guilty, so nothing more common then for an afflicted conscience to accuse, when it is innocent; and to lay an heavy burthen upon it selfe, where the Lord giveth a plaine discharge: but a bleeding wound is better then that which bleeds not. Some men goe crying to Heaven, some goe laughing and sleeping to Hell. Some consciences aswell as men, lie speechlesse before departure, they spend their dayes in a dreame, and goe from Earth to Hell, as Jon as from Israel toward. Tarsh sh, fast a sleepe: And the reason is, they dreame their case is passing good; like a man which dreamès in his sleepe that he is rich, and honourable, and it joyes him very much; but awaking, all is vanisht like smoake: yea, they hope undoubtedly to goe to Heaven, as all that came out of Aegypt hoped to goe

into Canaan, and inherit the blessed promises: when onely Caleb and Joshua did enter, who provoked not the Lord. And the reason of this reason is, whereas indeed they are Wolves, the Devill and their owne credulity perswades them that they are Lambes.

The Philosopher tels us, that those Creatures which have the greatest hearts, as the Stag, the Doe, the Hare, the Coney, and the Mouse, are the most fearefull: and therefore it may be God refusing Lyons, and Eagles, the King of Beasts, and Queene of Birds, appointed the gentle Lambe, the fearefull Dove for his sacrifices: A broken and contrite heart, O God, thou wilt net de∣spise: Psal. 51. 17. And sure I am, Christ calls to him onely weary, and heavy laden sinners: Matth. 11. 28. not such as feele no want of him, Marke 2. 17. and will fill onely such with comfort, as hunger and thirst af∣ter righteousnesse; not such as are in their conceit righ∣teous enough without him: Luke 1. 53. Matth. 15. 24. And yet it is strange, (yea a wonder) to see how many truly humbled sinners, who have so tender con∣sciences, that they dare not yeeld to the least evill, for the worlds goods, and refuse no meanes of being made better, turne every probation into reprobation, every dejection into rejection, and if they be cast downe, they cry out they are cast away: who may fitly be compa∣red to Arteman in Plutarch, who when ever he went abroad, had his servants to carry a Canopy over his head, least the Heavens should fall and crush him: or to a certaine foolish melancholy Bird, which (as some tell) stands alway but upon one legge, least her owne weight should si••ke her into the Center of the Earth; holding the other over her head, least the Heavens should fall.

Yet he not offended, I cannot thinke the worse of

thee; for good is that feare which hinders us from evill acts, and makes us the more circumspect. And God hath his end in it, who would have the sinnes to die, but the sinner to live.

Yea, in some respect thou art the better to be thought of, or at least the lesse to be feared, for this thy feare: for no man so truly loves, as he that feares to offend; as Salvianus glosses upon those wordes, Blessed is the man that feareth alway: And which is worth the ob∣serving, this feare is a commendation often remembred in Holy Scripture, as a speciall and Infallible marke of Gods Children: as for example, Job (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: Luke 2. 25. Cornelius a devout man, and one that feared God: Acts 10. 3. And so of Father Abraham, a man who feared God: Gen. 22. 12. Joseph, a man who feared God: Gen. 42. 18. The Midwives in Aegypt feared God: Exod. 1. 17. so that evermore the fearing of God (as being the beginning of wisedome) is mentioned as the chiefe note, which is as much as to say, if the fearing of God once goe before, working of righteousnesse will in∣stantly follow after, according to that of the wise man: He that feareth the Lord will doe good.

And this for thy comfort, when Mary Magdalen sorrowed, and wept for her sinnes: Luke 7. 50. Christ tels her, Thy faith hath made thee whole: intimating, that this wesping, this repenting faith, is faith indeed. And the like to the Woman with the bloudy issue, who presuming but to touch the hem of his garment, fell downe before him with feare and trembling: Marke 5. 27. to 35. And that humble Canaanite, Matth. 15. 22. to 29. And that importunate blinde man, Luke 18. 38. to 43. as if this humble, this praying faith, were

onely the saving faith, Neither can thy estate be had, for as Saint Ambrose told Monica weeping for her seduced Sonne, Fieri non potest, ut filius istarum lachry∣marum pereat: It cannot be that the Sonne of those teares should ever perish.

Wherefore lift up thy selfe thou timorous fainting heart, and doe not suspect every spot for a plague to∣ken; doe not die of a meere conceit, for as the end of all motion is rest, so the end of all thy troubles shall bee peace: even where the dayes are perpetuall Sab∣baths, and the diet undisturbed feasts.

But as an empty vessell bung'd up close, though you throw it into the midst of the Sea, will receive no wa∣ter, so all pleas are in vaine to them that are deasened with their owne feares: for as Mary would not be com∣forted with the sight and speech of Angels, no not with the sight and speech of Jesus himselfe, till hee made her know that he was Jesus; so untill the holy spirit sprinkleth the conscience, with the bloud of Christ, and sheddeth his love into the heart, nothing will doe. No Creature can take off weath from the conscience, but he that set it on. Wherefore the God of peace give you the peace of God, which passeth all understanding. Yea, O Lord, speake thou Musicke to the wounded consci∣ence, Thunder to the seared; that thy justice may re∣claime the one, thy merey releeve the other, and thy fa∣vour comfort us all, with peace and salvation in Je∣sus Christ.

Section 8.

But secondly, if this will not satisfie, call to thy re∣membrance the times past, and how it hath beene with thee formerly; as David did in thy very case: Psal. 77.

2. to 12. And likewise Job, Chap. 31. for as still wa∣ters represent any object in their bottome clearely, so those that are troubled, or agitated, do it but dimly, and im∣per••ectly. But if ever thou hadst true faith begotten in thy heart, John 1. 13. by the ministry of the word, Rom▪ 10. 17. James 1. 18, 21. and the Spirits power∣full working with it, John 3. 3. 5. 8. whereby thine heart was drawne to take Christ, and apply him a Sa∣viour to thine owne soule; so that thou wert forced to goe out of thy selfe, and rely wholly and onely on his merits: and that it further manifested it selfe by working a ha••red of sinne, and an apparent change in thy whole life, by dying unto sinne, and living unto righteousnesse; and that thou hast not since, returned to thine old sinnes, like the Dog to his vomit: if it hath som••time brought forth in th••e the sweet fruit of heavenly and spirituall j••y, if it hath purified thine heart in some measure from noysome lusts, and affecti∣ons; as secret pride, selfe-love, hyp••c••isie, carnall confi∣dence, wrath, ma••ic••, and the like: so that the spirit within thee sighteth against the slesh. If thou canst now say, I love the godly, bec••use th••y are godly, 1 John 3. 14. and hast an hungring after Christ, and after a greater measure of heavenly and spirituall graces; and more lively tokens of his love, and favour communica∣ted unto thee: My soule for thine, thou hast given ••alse evidence against thy selfe; for as in a gloomy day there is so much light whereby we may kn••w it to be day, and not night; so there is something in a Chri∣sti••n under a cloud, whereby he may be discerned to be a true beleever, and not an hypocrite. But to make it manifest to thy selfe, 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 saith: for they are as inseparable as fire and ••eat, life and motion, the root and the sap, the Sun and its light: and so of other graces. Or dost thou feele that Christ is thy great••st j••y, sinne thy greatest sorrow; that when thou canst not feele the presence of the spirit in thy heart, thou goest mourning; notwithstanding all other com∣forts? assuredly as that holy Martyr said, If thou wert not a wedding Childe, thou could••st never so heartily mourne for the absence of the B〈…〉〈…〉-groome. Thus I might goe on, but a few Grapes will shew that the Plant is a Vine, and not a Thorne. Take but notice of this, and severall graces will one strengthen another, as stones in an A••ch. As for example, M^r Peacock Fel∣low of a House, being asslicted in consci••nce, (as thou art) and at the point of despaire; when some Mini∣sters askt whether they should pray for him, answered By no meanes doe not so dishonour God, as to pray for such a Reprobate as I am: but his young Pupi•••• stan∣ding by, said, (with teares in his eyes) Cert••inly a Reprobate could never be so tender of Gods dishonour; which he well considering, was thereby comf••rted and restored: when neither he with his learning, nor any other Ministers with their sage advice, could d••e any good.

Againe secondly, if ever thou hadst true faith wrought in thy heart, be not discouraged; for as the former graces shew, that thou hast with Mary made choyce of that better part, which shall never bee taken from thee: So this grace of faith is Christs wedding Ring, and to whomsoever he gives it, he gives himselfe with it; we may lose the sence, but never the essence of it: It may be eclipsed, not extinguished: Fides concussa, non excussa: The gifts and calling of God are without re∣pentance:

as it is Rom. 11. 29. Friends are unconstant, riches, honours, pleasures, are unconst••nt; the world is unconstant, and life it selfe is unconstant; but I the Lord change not: Malachi 3. 6.

In a swoune the soule doth not exercise her functi∣ons; a man neither ••e••res, nor sees, nor feeles, yet she is still in the body. The F••anticke man in his m••d fits, doth not exercise reason; yet he hath it: he loseth the use for a time, not the habit. Yea, a Sober man hath not alway••s the 〈◊〉〈◊〉 of his sences, reason, and under∣standing, as in his sleepe: shall wee therefore conclude that this man is senselesse, unre••son••ble, and without un∣de••st••nding? it were most absurd: for if we have pa∣tionce but a while, our argument will appeare manifest∣ly false.

Trees (and so wee are fitly called) be not dead in winter, (which resembles the time of adversity) because the s••p is shut up in the root; and confined thither by the cold f••osts, that they cannot shew themselves in the production of leaves 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 againe, when Summer comes: Yea, even 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 wormes and ka••kers kild by it: and so are prepared, and made fit to bring sorth more fruit, when the comfortable Spring approacheth, and the sweet showres, and warme Sun-beames fall, and descend upon them. Elementary bodies, lighten and darken, coole and warme, die and re∣vive, as the Sun presents, or absents it selfe from them. And is not Christ to our soules the onely Sun of righ∣teousness, and fountaine of all comfort? so that if hee

withdraw himselfe but a little, we become like plants in the Winter, quite withered; yea in appearance starke dead: or like Trees, voyde both of leaves and fruit; though even then there remaines faith in the heart, as sap in the root, or as fire ranked up in the ashes.

Which faith, though it be not the like strong, yet it is the like pretious faith to that of Abrahams: where∣by to lay hold, and put on the perfect righteousnesse 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, sayes Bradford, feeling the weakenesse of my faith, love, hope, &c. if these were the causes of my salvation, but there is no other c••use of it; or his mercy, but his mercy. Wherefore hast thou but a touch of sorrow for sinne, a sparke of hope, a graine of faith in thy heart; thou art safe enough. The Anchor lyeth deepe and is not seene, yet is the stay of all.

The Bladder blowne, may sloat upon the sloud, But cannot sinke nor sticke in silthy mud.

But thou dreamest of a faith without doubting, which some doatingly boast they have: but as no righteous∣nesse can be perfect without sinne, so no assurance can be perfect without doub••ing: Take the evenest ballan∣ces, and the most equall weights; yet at the first putting in, there will be some inequality, though presently af∣ter they settle themselves in a just poyse. Sinne is a cloud that often hinders the Sunne from our eyes, yet it is still a Sunne; the vision or feeling of this comfort may be sometime suspended, the Union with Christ is never dissolved.

A usuall thing with 〈…〉〈…〉eleevers to have their ebbing

and flowing, waxing and wayning, Summer and Winter; to be sometimes so comfortable and couragious, that we can say with David, Though I were in the valley of death, yet would I feare none ill: Psal 23. 4, other whiles againe so deaded, and dejected in our spirits, that we are like him when he said, One day I stall dye by the hand of Saul: 1 Sam. 27. 1. sometimes▪ so strong in faith, that wee can overcome the greatest assaults; and with Peter can walke upon the swelling waves: by and by so faint, and brought to so low an ebbe, that we fall downe even in farre less••r dangers; ••s Peter began to sinke at the rising of the winde, Matth. 14. 29, 30. And indeed, if the wings of our faith be clipt, either by our owne sinnes, or Satans temptations, how should not our spirits ly groveling on the ground?

Section 9.

But thirdly and lastly, (for I hasten) suppose thou art at the last cast, even at the very brinke of despaire; 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 inst••nce, in creating of the world, he brought light out of darkenesse, and made all things not of something, but of nothing; clean contrary to the course of Nature.

In his preserving of it, he hath given us the Raine∣bow, which is a signe of raine, as a certaine pledge that the world shall never the second time be drowned. He caused Elias his sacrifice to burne in the midst of water, and fetcheth hard stones out of the midst of thinne va∣pours. When hee meant ••o blesse Jacob, hee wrestled

with him as an Adversary, even till hee lamed him: When he meant to prefer Joseph to the Throne, hee threw him downe into the Dungeon; and to a go••den chayne about his necke, he laded him with Iron ones about his legges. Thus Christ opened the eyes of the blinde, by annointing them with elay and spittle; more likely to put them out: And would not cure Lazarus till af∣ter he was dead, buried, and stunke againe; no question to teach us, that we must be cast downe by the Law, before we can be raised up by the Gospell: that we must dye unto sinne, before we can live unto righteousnesse: and become fooles, before we can be t••uly wise.

In the worke of Redemption he gives life, not by life but by death, and that a most cursed death; making that the best instrument of life, which was the worst kinde of death: Optimum fecit instrumentum vitae, quod ••rat pessimum mortis genus.

In our effectuall vocation, he calls us by the Gospell ••nto the Jewes a stumbling-bl••cke, and unto the world meere foolishnesse: And when it is his pleasure that any should depend upon his goodnesse, and providence, hee makes them feele his anger, and to be nothing in them∣selves; that they may rely altogether upon him.

Thus God workes joy out of feare, light out of darke∣nesse; and brings us to the Kingdome of Heaven, by the Gates of Hell: according to that 1 Sam. 2. 6, 7. And wherein does thy case differ? he sends his Serjeant to arrest thee for thy debt; commands thee and all thou h••ft to be sold, but why? onely to shew thee thy mi∣sery without Christ, that so thou mayst seeke to him for mercy: for although he hides his fatherly affections, as Joseph once did his brotherly, his meaning is in conclu∣sion to forgive thee every farthing: Matthew 18. 26, 27.

And dost thou make thy slight sufferings an argu∣ment of his displeasure? for shame mutter not at the matter, but be silent: It is not said, God will not suffer us to be tempted a•• all, but that we shall not be temp••ed above that we are able to beare; 1 Cor. 10. 13. And as∣sure thy selfe, what ever thy sufferings be, thy faith shall not faile to get the victory; as oyle over-swimmes the greatest quantity of water you can powre upon it. True, let none presume; (no not the most righteous) for he shall searcely be saved: 1 Pet. 4. 18. yet, let him not despaire, for he shall be saved: Rom. 8. 35.

Onely accept with all thankefulnesse the mercy offered, and apply the promises to thine owne soule: for the be∣nefit of a good thing, is in the use; wisedome is good, but not to us, if it be not exercised; cloath is good, but not to us, except it be worne; the light is comfortable, but not to him that will live in darkenesse: a prefer∣vative in our pocket never taken, cannot yeeld us health; nor bagges of money being ever sealed up, doe us any pleasure; no more will the promises, no nor Christ himselfe, that onely summum bonum, except they are applyed: Yea, better there were no promises, then not applyed. The Physitian is more off••nded at the con∣tempt of his Physicke in the Patient, then with the loath∣somenesse of the disease. And this I can assure thee, if the bloud of Christ be applyed to thy soule, it will soone stench the bloud of thy conscience; and keepe thee from bleeding to death: 1 John 1. 7.

But secondly, in stead of mourning continually, as the tempter bids thee; rather rejoyce continually, as the Apo∣stle bids thee: 1 Thess. 5. 16. Neither thinke it an in∣different thing, to rejoyce, or not rejoyce; but know that wee are commanded to rejoyce, to shew that wee breake a Commandement if wee rejoyce not: Yea, we

cannot beleeve if we rejoyce not; for faith in the com∣mandements breeds obedience, in the threatnings feare, in the promises comfort. True, thou thinkest thou dost well to mourne continually; yea, it is the common disease of the innocentest soules: but thou dost very ill in it; for when you forget to rejoyce in the Lord, then you be∣gin to muse, and after to feare, and after to distrust, and at last to despaire: and then every thought seemes to be a sinne against the Holy Ghost. Yea, how many sins doth the afflicted conscience record against it selfe; re∣penting for breaking this Commandement, and that Commandement; and never repenteth for breaking this Commandement, Rejoyce evermore?

But what's the reason? Ignorance: thou thinkest thy selfe poore and miserable, and only therefore thin∣kest so, because thou knowest not thy riches and happi∣nesse in Christ: for else thou wouldest say with the Prophet Habbakuk, in the want of all other things, I will rejoyce in the Lord, I will joy in the God of my sal∣vation: Habbak 3. 17, 18. Thou wouldest rejoyce that thy name is written in the books of life, as our Saviour injoynes, Luke 10. 20. though thou hadst nothing else to rejoyce in.

But it is nothing to be blessed, untill we understand our selves to be so: wherefore

Thirdly, waite Gods leasure with patience, and hold fast to him in all pressures: Time (saith Seneca) is the best Physicke for most diseases, for the body, and so likewise for the soule. If it be an afflicted conscience, waiting Gods leasure; for the assurance of his love is the best remedy: and so in all others cases.

Section 10.

Objection. But when will there be an end of this

long disease? this tedious affliction? this heavy yoake of bondage? &c.

Answer. 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 farre better speech of one, Lord, give me what thou wilt, as much as thou wilt, when thou wilt: Thou art Gods Patient, prescribe not thy Physitian. It is the Goldsmiths skill to know how long his gold must be in the Crusible: neither takes he it out of that hot bath, till it be sufficiently purified.

What if the Lord for a time forbeare comming, as Samuel did to Saul; that hee may try what is in thee? and what thou wilt doe, or suffer for him, that hath do••e and suffered so much for thee? as why did God se•• Noah about building the Arke, an hundred and twen∣ty yeares, when a small time might have finished it? It was for the tryall of his patience. Thus hee led the Israelites in the Desarts of Arabia, forty yeares; whereas a man may travell from Ramesis in Aegypt, to any part of Canaan in forty d••yes: this God did to prove them, that hee might know what was in their hearts: Deut. 8. 2. He promised Abraham a Sonne, in whom he should be bless••d; this he•• p••rformed not in thirty yeares after. He gave David the Kingdome, and an∣nointed him by Samuel; yet was he not possessed of it in many yeares: insomuch that he said, Mine eyes faile for thy Word, Psal. 119. 123. Joseph hath a promise that the Sunn•• and Moone should do▪ him r••verence, but fi••st he must be boun•• in the Dungeon. This God doth to ••ry 〈◊〉〈◊〉 for in 〈◊〉〈◊〉 〈◊〉〈◊〉 we sh••w our selves, and our 〈◊〉〈◊〉.

Wh•••• saith God to his 〈…〉〈…〉 Psal. 75. When 〈◊〉〈◊〉 I ••ee 〈◊〉〈◊〉 ••ime, I will execute jud〈…〉〈…〉∣ment 〈◊〉〈◊〉 Verse a. he doth not ••••y, 〈◊〉〈◊〉 you thinke the

time convenient. Let us tarry a little the Lords lea∣sure, deliverance will come, peare will come, joy will come; in meane while to be patient in misery, makes misery no misery.

Againe secondly, he may delay his comming for o∣ther ends of greater consequence: Marthae and Mary send to Christ, as desiring him to come and restore La∣zarus their sicke brother to health•• John 11. 3. expe∣cting him without delay; now he loved both Martha, and her Sister, and Lazarus: Verse 5. yet he neglects comming for many dayes, lets him dye, be put in the grave untill he stanke, but what of all this? he that would not restore sicke Lazarus to health, restored dead Lazarus to life; which was a greater mercy then they either did, or durst aske. Neither did this onely increase their joy, and thankefulnesse, give them occa∣sion ever after to beleeve, and hope; above, and against all hope: but it made many of the Jewes beleeve in him, which before did not. Verse 45.

Thirdly and lastly, he delayes thee the longer, that when he comes, he may bring with him the greater recompence of reward: for he will comfort us according to the dayes we have beene afflicted, and according to the yeares that we have seene evill: Psal. 90. 15.

Neither will he stay over-long; for behold, saith he, I come quickly, and my reward is with me; to give every man according as his workes shall be: Revel. 22. 12. and suffering is accounted none of the meanest workes. So that the harder the conflict, the more glorious the conquest. Wherefore hold out yet a little, and helpe shall not be wanting to the co〈…〉〈…〉batants; nor a crowne to the conquerours. Yea, sight to the last minute, for the eye of thy Saviour is upon thee; if thou faint, to cheere th••e; if thou stand to it, to second thee; if thou

conquer, to crowne thee: whereas no combate, no con∣quest; no conquest, no triumph.

Objection. But my sufferings are so great, that if they continue, I shall never be able to hold out.

Answer. True, if thou trust••st to thine owne strength, for perseverance is the gift of God; yea, it is hee that worketh in us both to will and to doe at his good plea∣sure: Phil. 2. 13. ••irst mans will is a fugitive Onesi∣mus, and God must call home that runnagate, subdue that rebell, besore we can chuse that which is good. Neither when we have begun, can we continue: perfi∣cit qui efficit, He that begun a good worke in 〈◊〉〈◊〉, will performe it: Phil. 1. 6. Jesus is the founder and finisher of our faith, Hebr. 12. 2. Neither can wee of our selves suffer for him: Datur pati. It is given to us to suffer for his sake: Phil. 1. 29. Without me ye can doe nothing, Iohn 15. 5. not parum, but nihil; But in him, and through him all things. I can doe all things through him that strengthens me: Phil. 4. 13. In our selves we are weake Captives, in him wee are more then Conquerours: Rom. 8. 37. Whence it is, many sicke men undergoe patiently such pressures, as when they were in health, they would not have beleeved they could have borne.

The truth of grace (be the measure never so small) is alwayes blest with perseverance; because that little is fed with an everlasting spring. Yea, if grace but con∣quer us first, we by it shall conquer all things else, whe∣ther it be corruptions within us, or temptations without us: for as the fire which came down from Heaven in E∣lias time, licked up all the water, to shew that it came from God; so will this fire spend all our corruptions: No affliction without, or corruption within, shall quench it. Wherefore doe but thy endeavour to hold out, I

meane with patience; (for that Spirit which came in the likenesse of a Dove, will not come but upon a Dove) and pray for divine assistance, this sadnesse shall end in gladnesse, this sorrow in singing.

But above all pray unto God, for Prayer is the Key of Heaven, as Saint Austin tearmes it; and the hand of a Christian, which is able to reach from Earth to Hea∣ven, and to take for••h every manner of good gift ou•• of the Lords Treasury. Did not Elias by turning this Key one way, lock up the whole Heaven from raining for three yeares and six moneths; and another while by turning the same Key of Prayer, as much another way, in the turning of a hand, unlock all the doores and windowes of Heaven, and set them wide open, that it rained; and the Earth brought forth her fruit.

Yea, as all Sampsons strength lay in his haire, so all our strength lyeth in Prayer: Prayers and teares are the Churches Armour, Prayers and patience her weapons; and therefore when Peter was imprisoned by cruell Herod, the Congregation joyned their forces to pray for him; and so brake his chaynes, blew open the Iron Gates, and fetcht him out: Acts 12. 4. to 18. Arm•• Christianorum in adversis, alia esse non debent quàm patientia, & precatio, saith Salmeren.

Yea, Prayer is so powerfull, that it commandeth all things in Heaven and Earth: It commandeth all the foure Elements, Ayre, Iames 5. 17, 18. Fire, Eccle∣siasticus 48. 3. Dan. 3. 27. Water, Exod. 14. 21. & 15. 25. Earth, Numbers 16. 31, 32, 33. Nay, the Prayer of one devout man, is able to conquer an host of enemies in battell: Exodus 17. 11. What shall I say? it hath made the Sun stand still in the Firmament one while, goe backe another; setcht fire and haylestones from Heaven, throwne downe the walls of Iericho,

subdued Kingdomes, stopt the mouths of Lyons, quencht the violence of Fire, &c. Yea, Prayer is so potent, that it raiseth the dead: 1 Kings 17. 21. overcometh Angels: Gen. 19. 23. casteth out Devils: Matth. 17. 21. and that which is yet more wonderfull, overcom∣eth him that cannot be overcome; and mastereth even God himselfe: for doth not the Lord say to Moses, let me alone? and Moses would not let him alone, till he had obtained his petition: Exod. 32. 10. 14. And againe to Jacob, wrestling with him, let me goe; and Jacob would not let him goe, untill he had prevayled▪ Gen. 32. 16.

Wherefore Pray upon all occasions, and that without doubting: say not to God, as the Leaper said to Christ, If thou wilt, thou canst make me cleane▪ for hee both can, and will, as that very text Matth. 8. 2, 3. proves. Yea, I would to God we were but so willing as he is; for he desires to be desired: Neither hath he his owne will, except we have ours. Christ doth aske no more of us, but only that we would vouchsafe to aske him. True, the fainting heart that hath waited some time, may with the Psalmist mutter out some such speech as this, Hath God forgotten to bee gracious? Psal. 77. 9. But if he forgets any of his, he hath lost his old wont; for who can nominate one, that ever came unto Christ with any lawfull sute, that received a repulse? Who ever asked any thing of him, which was profitable for him to receive, and did not obtaine his sute? Did not the sicke ever receive their health? the lame their limbes? the blinde their sight? Did ever any sinner implore the forgivenesse of his sinnes, which did not receive full remission and pardon? Yea, did not this our gracious King, and Redeemer, prevent his poore miserable subjects with his grace, in giving before

they had the grace to aske; or more then they desired? The sicke of the Palsie asking but cure of his disease, received not onely that, but the remission of his sinnes also: Matth. 9. Zacheus desired but to see his face, he became his guest; and gave him salvation to bo••••e: Luke 19. The Woman of Samaria requested but ele∣mentall and common water, hee offered unto her the water of life: John 4. The people followed him to be fed by miracle with corporall food, hee offered unto them the bread of life: John 6. The poore blinde man desired but his bodily sight, Christ illuminated the eyes of his soule: John 9.

Neither hath honours changed manners with him, as is usuall amongst men; for he is a God immutable in goodnesse, and without change, or shaddow of turning: James 1 17. so that if thou speake, he will heare; and answer thy sute in supporting thee: so that thou shalt be sure to persevere, and hold out unto the end.

Section 11.

Objection. But I have no evidence of divine assi∣stance, nor can I pray for it to purpose.

Answer. We have the presence of Gods Spirit, and grace many times, and feele it not; yea, when we com∣plaine for want of it, (as Pilate asked Christ what was the truth, when the Truth stood before him.) The stomack findes the best digestion, even in sleep, when we least perceive it; and whiles we are most awake, this power worketh in us, either to further strength, or dis∣ease, without our knowledge of what is done within; and on the other side, that man is most dangerously sick, in whom nature decayes without his feeling, without his complaint. To know our selves happy, is good; but

woe were to us Christians, if wee could not be happy, and know it not. As touching Prayer, every one is not so happy as Steven was, to be most servent when they are most in paine; yea, many in time of sicknesse (by reason of the extremity of paine) can hardly pray at all: whence Saint James wisheth us in affliction to pray our selves, but in case of sicknesse to send for the Elders; that they may, as those in the Gospell, offer up the sicke person to God in their prayers, being unable to present their owne case: Iames 5. Vers. 13, 14, 15. Yea, it were miserable for the best Christian, if all his for∣mer Prayers and Meditations did not serve to ayde him in his last straights, and meet together in the Center of his extremity; yeelding, though not sensible reliefe, yet secret benefit to the soule: whereas the worldly man in this case, having not layed up for this houre, hath no comfort from God, or from others, or from him∣selfe.

Besides, thou art happy in this, there is not the poorest and meanest of Gods Children, but as he hath the benefit of Christs intercession in Heaven: Rom. 8. 34. Iohn 16. 26. so hath he also the benefit of the Prayers of all the Saints on Earth: w••e have the graces and gifts, each of other in common.

Yet, because thine owne Prayer is most proper; and seeing it is the mindes Embassadour to God, and never faileth of successe, if it be servent; (as if our prayers want successe, they want heart, their blessing is accor∣ding to their vigor) pray that thou maist pray better: If thy Legge be ben〈…〉〈…〉ed, goe upon it a little, and it will come to it selfe againe. To which, if thou joyne fasting, thou shalt doe well; for Prayers are made fat with fasting, as Tertullian speaks: Yea, pray oft, though thy prayers be the shorter; weake stomacks which can∣not

digest large meales, feed oft, and little. O faith holy Bernard most sweetly, How oft hast thou (••eaning prayer) found me lamenting, and despairing; and left me rejoycing, and triumphing!

And what though thou canst not poure out thy soule in a 〈…〉〈…〉ud of words? The Woman diseased with an Issue of bloud, said but within her selfe, shee did not speake to be heard of others, and yet Christ heard her, and an∣swered her request: Matth. 9. Vers. 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 deedes, but God the meaning. Hast thou but thoughts and desires, and canst thou onely ex∣presse them with sighes, and groanes? these s••eechlesse words, or rather no words, but a few poore thoughts, conceived aright, passe all the flowing eloquence of Demo••••••enes and Tully, yea, Turtullus and all the Ora∣t••rs that ever were in 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 Childe, then in the eloquence of the best Grator.

Neither is hearty prayer in our owne power, but it is the gift of God, which at some times in plentifull measure he bestoweth upon his children, and at other times againe he pulleth backe his liberall hand: that by the want thereof, we may learne to ascribe the glory and prayse of this grace to the giver, who worketh in us the will and the deed: which prayse otherwise, in pride of heart, we would arrogate unto our selves, as being in our owne power. Also that we may more highly esteeme it, and with more joy and diligence use it, when we have it bestowed on us.

If it bee a••ked why God reckons so highly of a few

sighes and groanes? and why the prayers of the faith∣full are so powerfull? it is, because they be not ours, but the intercession of Gods owne Spirit in us, pow∣red out in the name of Christ, his owne Son in whom he is ever well pleased: for as for us, wee know not what to pray us we ought, but the Spirit it selfe maketh re∣quest for us, with sighes which cannot be expressed: Rom. 8. 26. It is the Spirit whereby wee cry Abbu Father: Vers. 15. Gal. 4. 6.

Now if thou wouldest have the Spirits assistance, and be heard of God, when thou makest supplication to him; doe not (as too many doe) fall into prayer without preparation, and utter a number of words without devotion, or affection: for no marvell if we aske and misse, when wee thus aske amisse: James 4. 3.

Neither doe as Children, which never looke after their Arrow; but like Daniel, Dan. 9. take notice of thine inlargements in prayer, and of thy successe af∣ter.

Nor onely pray, and no more; for to pray, and to do nothing else, is in effect to doe nothing lesse. But let your Prayers be ushered in by Meditation, and atten∣ded by zealous devotion; and then beleeving that you shall receive whatsoever you aske in Christs name, and according to his will, 1 John. 5. 14. John 16. 23. God will be sure to give you that you desire, 1 John 5. 14, 15. Marke 11. 23, 24. or that which is better for you, Deut. 34. 4, 5.

And suppose thou art not presently heard: yet con∣tinue asking still; as Peter continued knocking till the doore was opened: for after an ill harvest we must sowe, and after denyals we must woe God. Yea, if it be possible with the Woman of Canaan, let delayes, and

seeming denyals, encrease the strength of thy cryes. And commonly they be earnest sutes, which issue from a troubled soule, like strong streames in narrow straights, which beare downe all that stands in their way. No∣thing so strong as the Lyon of the Tribe of Iudah, for it overcame the roring Lyon; yet the Prayer of Faith, from the knees of humility; and a broken heart, will conquer even that Conquerer: Matth. 15. 28.

And thus you see that nothing can befall us with∣out the speciall appointment of our good God, who not onely takes notice of our sufferings, but sweetneth them with his presence, takes our part, stintes our ene∣mies, and so ordereth the whole, that our griefe is ei∣ther short, or tolerable; and that though hee is often∣times harsh in the beginning, and progresse, and late in comming; yet he comes on the sudden, and is alwayes comfortable in the conclusion. And lastly, that if he defer his helpe, it is on purpose that our tryals may be perfect, our deliverance welcome, our recompence glorious. And may not this comfort thee?

CHAP. XXXVII.

That stripes from the Almighty, are speciall to∣kens and pledges of his adoption and love.

3. WE shall beare the Crosse with more pa∣tience and comfort; if we consider, that stripes from the Almighty are so far from arguing his displeasure, that contrarily

there are no better tokens and pledges of his Adoption and love; As many (saith God) as I love, I rebuke, ••nd 〈…〉〈…〉sten: Revel. 3. 19. My Sonne, saith the Author to the Hebrewes, out of Solomons Proverbs, Despise not the c••••stening of the Lord, neither faint when thou art re∣buked of him: for w••••m the Lord loveth, hee c••••steneth; and hee 〈◊◊〉〈◊◊〉 sonne whom hee receiveth. If you endure chast〈…〉〈…〉, God offereth himselfe unto you, as unto sonnes: for 〈◊〉〈◊〉 so••••e is it whom the Father chasteneth not? If therefore yee be without correction, whereof all are partakers; then are yee ••••sta••d••, and not sonnes: Heb. 12. 5. to 13. Prov 3. 11, 12. He is a Thist•••• and not good Corne, that commeth not under the Flayle. Yea, what use of the Graine it self, if it passe not the edge of the Sickle, the stroak•• of the Flayle, the winde of the Fan••••, the weight of the Milstone, the heat of the Oven?

Many a mans felicity driveth him from God; and where happinesse domineereth, vertue is commonly banished. And doth not experience shew, that feare and joy, sweet and sower, sharpe and flat, one with another, doe better then either alone: for if you be too harsh, you make the Childe a foole; if too f••nd, a wanton. The bridle governes the horse, the spurre quickens him; the weight upon the line makes the Iacke goe, the oyle upon the wheele makes it goe glib, and nimble: The sayles give the speed, the ballast steadinesse to the motion of the Ship. And hereupon God weighs out to us our favours and crosses in an equall ballance; and so tempers our sorrowes, that they may not oppresse; and our joyes, that they may not transport us. Each one hath some matter of envy to others, and of griefe to himselfe.

Thou dealest mercifully with us, least wee should fall from thee; and despaire; thou beatest us, least wee should forget thee, and so perish, (saith Saint Austin:) He

that knowes our frame, knowes we are best when we are worst, and live holiest when wee are miserablest: wherefore by affliction he separates the sinne that hee hates, from the sinner whom he loves; and we are by much the better for this scowring. It is the wont of Fathers to hold in their owne Children, when they suffer the Children of bond-men to goe at large, and doe as they list; yea, when divers children are playing the wan∣tons, if we see a man take one from the rest, and whip him soundl••; we conclude, that alone to be his Childe. Yea, wise and discreet Fathers will force their Chil∣dren earnestly to apply themselves to their study, or labour; and will not let them be idle, although it bee Holy-day: yea, constraine them to sweat, and often∣times to w〈…〉〈…〉, when their Mothers would s••t them on their l••pp••••, and keepe them at home all day in the sha∣dow, ••o•• ••u••ning their white. Jacob is bound prentise, while proph••••e Esau rides a hunting: Of Elkana•• his two wives, 〈◊〉〈◊〉 was in more esteeme with God, yet barren; and Peninnah lesse, yet she was fruitfull. 1 Sam. 1. They were all grosse inconsequences; for Gedeon to argue Gods absence by affliction, his presence by deli∣verances, and the unlikelihood of successe, by his owne disability: Judges 6. 13. 15. The valiant man was here weake; weake in faith, weake in discourse; for ra∣ther should he have inferred Gods presence upon their correction; for wheresoever God chasti••eth, there he is; yea, there he is in mercy: nothing more proves us his, then his stripes; he will not bestow whipping, where he loves not: fond nature, indeed, thinkes God should not suf∣fer the winde to blow upon his deare ones, because her selfe makes this use of her owne indulgence; but none (out of the place of torment) have suffered so much as his deare Children. If he had said we are Idolaters,

therefore the Lord hath forsaken us, because we have forsaken him; instead of (the LORD hath delivered us unto the Midianites, therefore he hath forsaken us) the sequell had beene as good, as now 'tis 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; He is a chosen vessell unto me (saith God to Ananias touching Paul;) there∣fore he must suffer great things for my sake: Acts 9. 15, 16. Job, for a righteous and upright man, had no fellow; by the testimony of God himselfe: Joh 1. 8. Yet the next newes we heare of him, Joh is afflicted in his Sonnes, in his substance, in his body; from the crowne of the head, to the soale of the foot. Saint Austin, when God called him, was farre more assaulted by Satan, th••n 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 oyle of gladnesse above his fel∣lowes, Psal. 45. 7. so he was annoynted with the oyle of sadnesse above his fellowes: as was his backe, so was his burthen; as were his partes, so were his passions, and his stroakes, 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 s••••ites not, be loves not: If he doe not thinke thee worthy of his Rod, he will never thinke thee worthy of his Crowne. Yea, where hee uses not the Rod, he meanes to use the Sword. Never was Je∣rusalems condition so desperate, as when God said unto her, My fury shall depart from thee; I will be quiet, and 〈◊〉〈◊〉 more angry: Ezek. 16. 42. Thus not to be angry, was the greatest anger of all. Never were the Jewes more to be pitied, then when their Prophet delivered these

words from the Lord, Why should yee be stricken any more? Isaiah 1. 5. Not to be afflicted is to be forsaken, and as the sicke man is in small hope of his life, when the Physitian giveth him over; so his soule is in a desperate case, whom God forbeareth to chastise for his sinnes. As many therebe, who never knew what any sorrow meant, unlesse it were such as Am〈…〉〈…〉s, such as Ababs, 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 fearefull signe of some sore judgement to come: Saint Ambrose, Bishop of Millaine, as Pauli∣nus relates, tooke into a Rich mans house as he travel∣led; who that hee might bid him throughly welcome, entertained him both with great cheere, and curteous discourses: and amongst other matters, told of his con∣tinued happinesse, and that he never suffered any ill all his dayes, but had all things as hee would; and happi∣nesse so flowing in upon him, that he kn••w not what ca∣lamity meant: ••hich conference did so startle Saint Ambrose, that presently he tooke his leave, telling his company that he feared to stay in that place, which never felt any dysaster; and was no sooner gone thence, but suddenly the house fell downe, and proved a grave to all her inhabitants. Poly••••ates, 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 he wille••, he did: Yea, having but once a Ring of excellent ra••ity that fell into the water, this losse was recovered; for the Pish was taken whi••h had swallowed it, and was presented to Polycrates: but at length all this his happinesse epilogized in a gal∣lowes. None more happy then great Pompey all his life, yet at last he was made to drinke his owne bloud by the hands of the Executioner. Who but Andronicus,

Emperour of the East for many yeares? but at length he was set upon a sc••bbed Camell, with a Crowne of Onions platted on his head, and in great mockery carried in triumph through the City. And does not sacred Writ certifie, how H〈…〉〈…〉, whose command e••ewhile al∣most reached to Heaven, was instantly adjudged by the King to the Gibbet; while Mordecay who was condem∣ned to the hal••e••, was all of a suddaine made second in the Kingdome.

Neverthelesse, as H••man rejoyced in his preferment to the Queenes Banquet, which was the path-way to his destruction: so many 〈◊〉〈◊〉 it the onely argument of Gods love, and that they are in favour with him, be∣cause they prosper in all their wayes: which would make a wise man the more suspicious, for (as Seneca that wise Roman faith) he that hath beene longest hap∣py, shall at length have his portion of misery; and who so seemeth to be dismissed, is but deferred.

And commonly their change is not more 〈…〉〈…〉ull, then sudden; for as it often hapneth, that in very faire weather a storme doth arise: and as I have read of cer∣taine Trees, which on Munday have beene growing in the Forrest, and before Sunday following, und•••• ••ayle on the Sea: so the same houre hath seene the knee bow∣ed to the head; and againe, 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 proofe of the point. Or in case it seemes better, yet it is worse with them, when their life and happinesse shall end toge∣ther: as it fared with Belshazz••r, who was sitting at a Feast merry, while on a sudden, Death came like a Voyder to take him away.

Neither are men of this world, whose bellyes God fil∣leth with his hid treasure, upon occasion of their out∣ward

prosperity, onely apt to be brought into a fooles paradise, of thinking themselves to be the speciall dar∣lings of God: but even the godly themselves have of∣tentimes their eyes so dazled, with the outward glit∣tering and flourishing estate of the wicked, that there∣upon they are ready to say of them, The generation of Gods children, as i•• fared with David: Psal. 73. 15. But these are not sober thoughts, yea, they are rather the dreames of men, drunke with the love of the world: for although it be as common a phrase, as it is foolish, when any great matter falls to a man, O he is made! yet experience proves, that it rather marres then makes him; for not seldome doe men possesse riches, as sicke men doe feavers 〈◊〉〈◊〉 which indeed rather possesse them. And certainly, if riches were such pearles, as most men esteeme them; it is not likely the LORD would cast them to such S••••ine, as mostly he doth: if such happy things, he would not throw them to such Dogges. But the truth is, what men thinke most plea∣sing, (viz. to have their wills, and their lusts granted) is most plaguing: Psal. 81. 12. So I gave them up unto their owne hearts lusts, and they walked in their owne counsels; so that the greatest temptation, is to be with∣out temptation: and the greatest affliction, not to be af∣flicted: 2 Cor. 12. 7.

Wherefore lift up your hands which hang downe, be∣cause of some sore affliction, and your weake kn••es, Hebr. 12. 12. and know, that the worst of temporall afflictions, are an insufficient proofe of divine displeasure: yea, that stripes from the Almighty, are tokens of his love, and seales of his Son-ship.

Yea, since he that hath most grace, commonly com∣plaines of most discomfort; confesse that the palate is but an ill Judge of the favours of God: as it's in great

love no doubt, however it be taken; that the tender Father medicines his Childe for the Wormes, gives him Aloes, or the like: the Childe cryes, and spi••tters, and ••eakes, as if it were poysoned; yet still the Fathers love is neverthelesse: say it bee bitter, yet bitter potions bring sweet health; and who will not rather take a vomit, then hazard life? In the Sweating sicknesse in England, their friends would stand by them, and strike them over the faces with sprigs of Rosemary, to keepe them awake: the poore soules faint, and full of paine, would cry out, you kill me: but yet they must doe it, or else they kil'd them indeed: for all that slept, dyed. Looke we (saith S••int Ambrose) with the eyes of our body, upon Lazarus estate, and we thinke it miserable; but if with the eyes of the minde, it will be otherwise; for how did the Angels doe by him, but as Nurses are wont to doe by their little children; all the day long they carry them about in their armes, and at night they lay them downe in their beds to rest.

But the supernaturall workes of God, when wee looke upon them with our owne eyes, are subject to a dangerous misprision; the very Sun-beames, to whom wee are beholding for our sight, if we eye them di∣rectly, blinde us: Miserable men! we are ready to sus∣pect truthes, to run away from our safety, to be afraid of our comforts, to misknow our best friends.

We usually thinke it a great signe of Gods displea∣sure, when he ruines our estate, and brings us to no∣thing; when he in his wisedome knowes, that these riches would shipwracke the soule, were they not cast over-board: and his love onely forces him to it. A Mother seeing her little Sonne brustled at by Turki∣cocks, catcheth him up, and strippeth him of his Red Coate, at which those Birdes are offended; the Childe

cryes for his Coate, but she regarding his good, let∣eth him weepe, but satisfieth him not. And the like of Enemies, we thinke our selves mightily wronged by them: but God findes it to fare with us, as it doth with the Oake, which gains by the maymes, and wounds given it; and thereupon spreadeth out thicker then be∣fore. Whence it is God suffers them to live, and do∣mineere, as some Countries suffer Ravens, enacting Lawes to prohibit the killing of them; that they may devoure the Carrions, which else would corrupt the aire. And so in all other tryals: for be the root of this tree never so bitter, yet the fruit is pleasant. Well may we catch a mayme as Jacob did, but such a bles∣sing comes withall, that we would not (if wise) be without it. Say it be a sore, and fiery tryall, yet better this fire to purge us, then Hell fire to burne us. But all the skill is in making men see this; wherefore he that opened the eyes of Paul, open ours.

But furthermore, as not to be afflicted, argues an ab∣solute defect of goodnesse; so, if our troubles be light and few, it is because wee are weake and tender, for therefore God imposeth no more upon us, because hee sees wee can beare no more: The Physitian will not suffer a milke-sop to see his veyne opened, but makes him winke, or looke another way: The Master giveth not to his sicke Servant strong meates, as he doth to the rest, but more dainty fare; not because he is worthier than the rest, but because he is weaker, and in greater need. The skilfull Armourer tryeth not an ordinary Peece with musket shot. The wise Lapidary brings not his softer stones to the Stithy.

So that freedome from affliction is not a signe of po∣tency, but of impotency. Wherefore, when I am stron∣ger, I will looke for more; when I am a vessell fit for

this strong and new wine, I shall be filled with it; but not before: Mar. 2. 22.

Indeed, the calling of God never leaves a man un∣changed, nor do••s he imploy any in his service, whom hee does 〈…〉〈…〉able to the worke he sets them about. Will any m•••••• choyce of a weak Champion? no more will God: he will either finde us fit, or make us fit to discharge the place he puts us in; as when he called Saul to be a King, he gave him a Kings heart: 1 Sam. 10. 9. And when he called the Apostles to that fun∣ction, he gave them gifts answerable; so when he calls any to suffer for him, be it Martyrdome; hee giveth them the courage of Martyrs, as the times of Queene Mary witnesse. But yet, for the most part, he traynes us up by degrees; (as we eate divers things by morsels, and easily digest them; which if we should eate whole, would choake us) and doth not make us fit to under∣goe great matters on the sudden. We must learne to fence in the Schoole, before we sight in the Field; and with woodden weapons men learne to sight at the sharpe; wee must encounter with some beasts or other, (I meane unreasonable men) before we sight with that fearfull Goliah, death. And indeed, if we do not learne to give entertainment to smaller crosses, the harbin∣gers, messengers and servants of death; how shall we be able to entertaine the Lord and Master, when he commeth? Wherefore, as Jehoram said to Jehu, when he marched furiously; Commest thou peaceably? As if he should say, if thou commest peaceably, march as furiously as thou wilt: so let us say unto God, pro∣vided, thy afflictions and chastisements be directed to us as messengers of peace, and love; let them march to∣wards us as furiously as thou pleasest, but in any case let us not be without correction: for as Mariners at

Sea finde, that of all stormes a Calme is the greatest; so we, that to be exempt from misery, is the most miserable condition of all other.

Objection. But thou fearest that God hath not pardoned thy 〈◊〉〈◊〉, and this makes him so severe a∣gainst thee.

Answer. Many times after the remission of the sinne, his very ••••••stisements are deadly; as is cleare by Da∣vids example: and Lots, who had a sharpe misery clapt on the heeles of a sweet mercy: for he that was so beloved of God, that he saved a whole City, could not save his owne Spouse.

When God delivers us from destruction, hee doth not secure us from all affliction. Grace was never gi∣ven us for a Target against externall evils. Though we be not condemned with the world, yet we may be chast∣ned in the world. Neither the Truth nor strength of Jobs faith could secure him from the outward and bo∣dily vexations of Satan, against the inward and spiri∣tuall they could; and did prevayle: so no repentance can assure us that we shall not smart with outward afflictions, that can prevent the eternall displeasure of God; but still it may be necessary and good we should be corrected: our care and suit must be, that the evils which shall not be averted, may be sanctified.

CHAP. XXXVIII.

That Christ and all the Saints are our Part∣ners, and partakers with us in the Crosse; yea, our sufferings are nothing in compari∣son of theirs.

4. WE shall beare the crosse with more pati∣ence and comfort, if wee consider that Christ and all the Saints are our part∣ners, and partakers therein; yea, thy suf∣ferings are nothing in comparison of what others have suffered before thee. Looke upon righteous A∣bel, thou shall see his elder brother Cain had dominion and rule over him by Gods appointment, Gen. 4. 7. Yea, in the next Verse thou shal•• see him slaine by his brother: After him looke upon Noah, a most calami∣tous person as ever lived, as the Chronologer computes him: as for L••t, he had his righteous soule vexed from day to day. Looke upon Job, thou shalt see that mise∣ries doe not stay for a mannerly succession to each other, but in a rude importunity throng in at once, to take a∣way his children, substance, friends, credit, health, peace of conscience, &c. leaving him nothing but his Wife, whom the Devill spared on purpose to vex him, as the Fathers thinke: so that in his owne apprehension, God was his mortall enemy; as heare how in the bitter∣nesse of his soule he complaynes of his Maker, saying, He teareth me in his wrath, he hateth me, and gnasheth upon

me with his teeth, he hath broken me asunder, taken me by the necke, and shaken me to peeces, and set me up for his marke: his Archers compasse me round about, hee cleaveth ••y raines asunder, and doth not spare to powre out my gall upon the ground; he breaketh me with breach upon breach, and runneth upon me like a Gyant: Job 16. Now, when so much was uttered, even by a non-such for his pati∣ence; what may we thinke hee did feele, and indure? Looke upon Abraham, thou shalt see him forced to forsake his Countrey, and Fathers house, to goe to a place he knew not; to men that knew not him; and after his many removes, hee meets with a famine, and so is forced into Aegypt, which indeed gave reliefe to him▪ when Canaan could not; shewing, that in outward things, Gods enemies may fare better than his friends: yet hee goes not without great feare of his life, which made it but a deare purchase; then hee 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 w〈…〉〈…〉rre with foure Kings at once, to rescue his Brother; then Sarah his wife is barren, and he must goe childl••sse, untill (in rea∣son) he is past hope: when he hath a Sonne, it must not onely dye, but himselfe must slay him. Now if that bosome wherein we all look to rest, was assaulted with so many sore tryals, and so divers difficulties, is it likely we should escape? Looke upon Jaoob, you shall see Esau strive with him in the wombe, that no time might be lost; after that you shall see him fly for his life, from a cruell Brother, to a cruell Unkle; with a staffe goes he over Jordan, alone, doubtfull, and comfortlesse; not like the sonne of Isaac. In the way he hath no bed but the cold earth; no pillow, but the hard stones; no shect, but the moist aire; no Canopie, but the wide Hea∣ven:

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 Apprentiship, hath earned her whom he lo∣ved; his Wife is changed, and he is not onely disap∣pointed of his hopes, but forced to marry another against his will: and now hee must begin another Apprentiship, and a new hope, where hee made account of fruition: all which fourteene yeares he was consumed with beat in the day▪ with frost in the night; when hee hath her whom he loves, she is bar••en: at last being growne rich, chiefly in wives and children, accounting his charge his wealth, hee returnes to his Fathers house, but with what comfort? Behold Laban followes him with one troope, Esau meets him with another, both with hostile intentions: not long after, Rachel, the comfort of his life dyeth; his children, the slaffe of his age, wound his soule to death: Reuben proves incestuous, Judah adul∣terous, Dina is ravished, Simeon and Levi are murthe∣rous, Er and Onan are stricken dead, Joseph is lost, Si∣meon imprisoned, Benjamin (his right hand) endange∣red, Himselfe driven by famine in his old age, to dye among the Aegyptians; a people that held it abomina∣tion to eate with him: And yet before he was borne, it was, J••cob have I loved; and before any of this befell him, God said unto him, Be not afraid, I am with thee, and will doe thee good: Genesis 28. 15. And he did so, even by these crosses; for thats my good (saith the Pro∣verbe) that doth m•• good. Now, what Sonne of Israel can hope for any good dayes, when hee heares his Fa∣thers were so evill? It is enough for us, if when we are dead, we can rest with him in the Land of Promise. Againe, heare what David saith of himselfe, Thy Ar∣rowes sticke fast in mee, and thy hand presseth me sore: Psal. 38. 2. and see what cause he had so to say; what

what were these Arrow••s? to let passe those many that Saul shot at him, which were sharpe and keene enough: and those other of Doeg, when hee slew fourescore and five of the Priests; and the whole City of Nob, both man and woman, child and suckling, for shew∣ing him kindnesse: Likewise Shimeis carr••age to∣wards him, also his distresse at Ziglag, and those seventy thousand which perished by the Pestilence, upon his numbring the people; and the like. First, Nathan tels him from the Lord, that The sword should never depart from h•• ho••se; and that he would raise up evill against him, out of his owne loynes▪ here were as many Arrowes as words. Againe, the Childe which he had by Bathsheba, was no sooner borne, but it dyed; there was another Arrow: Tamar his daughter being marriageable, was deslowred by his owne Sonne Am∣non; there was two more: Amnon himselfe being in drinke, was kil'd by Absolom at a Feast; there was another: This Absalom proves rebellious, and riseth in Armes against his owne Father, and makes him fly beyond Jordan; there was one more: He lyeth with his Fathers Concubines, in the sight of all Israel; there was another: And how much doe you thinke, did these Arrowes wound the Kings heart, and pierce his very soule? Lastly, looke upon Lazarus, though Christs bosome friend, John 11. thou shalt see him la∣bour under a mortall disease, &c. though many soules were gained to the Gospell, and cured by his being sicke: Si amatur, (saith Saint Austin) quomodo inflr∣matur?

Thus it were easie to shew the like of Joseph, Je∣remy, Daniel, John Baptist, 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 endu∣red the violence of the fire, some were rackt, others were tryed by mockings and scourgings, bonds and im∣prisonments; some stoned, some hew••e in sunder, some slaine with the sword, some wandred up and downe in Sheep-skins, and Goat-skins, b••ing destitute, afflicted, and formented; some forced to wand••r in Wildernesses, and Mountaines, and hide themselves in Dens, and Caves of the earth; being such as the wor••d was not worthy of: Hebr. 11. So Ecclesiasticall History gives the like generall testimony of all the Saints in the New Testa∣ment, and succeeding ages; for we reade, that of all the Apostles, none dyed a naturall death save onely Saint John, and he also was banished by Domi••••an to Pathmos▪ and at anoth••r time thrust into a Tunne of seething O〈…〉〈…〉 at Rome: as Tertullian, and Saint Jerome doe report. As for other beleevers, there was such a mul••itude of them suffe••ed Ma••tyrdome for profes∣sing the Gospell; whereof some were stoned, some crucified, some beheaded, some thrust through with speares, some burnt with fire, and the like; (for we reade of twenty nine severall deaths they were put un∣to) that Ecclesiasticall History makes mention of two thousand 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 Jerome in his Epistle to Chromatius, and Heliodorus, saith, There was not one day in the whole yeare, unto which the number of five thousand Martyrs might not bee ascribed; ecxept onely the first day of January: who were put to the most exquisite deaths, and torments, that ever the wit or malice, of Men or Devils could invent to inflict upon them. Since which time, the

Turke and the Pope have acted their patts, in shed∣ding the blood of the Saints, as well as the Jewes and Roman Emperours, as appeares in the Booke of Acts and Monuments, and Revela. 17. where the Holy Ghost hath foretold, that the Whore of Babylon should fight with the Lambe, and they that are on his side, cal∣led, and chosen, and faithfull, untill shee were even drunke with the blood of the Saints, and with the blood of the Martyrs of Jesus; which in part was fulfill∣ed in England, under the Raigne of Queene Mary: when in one yeare a Hundred seventy six persons of quality were burnt for Religion, with many of the com∣mon sort; and in France, where before these late bloudy M••ssacres, there were two Hundred Thousand which suffered Martyrdome about Transubstantiation. And it is well knowne, that our Saviour Christs whole life, even from his Cradle to his Grave, was nothing else but a continued act of sussering; yea, he was the person, upon whom as upon one Center all our sorrowes met: He that had all, possessed nothing, except the punishment due to our sinnes, which l••y so heavy▪ upon him for satisfaction, that it pressed his soule as it were to the nethermost Hell, and made him cry out in the anguish of his spirit, My God, my God, why hast thou forsaken me? So that there is nothing befils us, but hath befalne our betters before us: and to be free from crosses and afflictions, is the priviledge one∣ly of the Church triumphant. For, qui non est Crucia∣nus, non est Christianus, saith Luther: there is not a Chri∣stian, that carries not his Crosse.

Now the way not to repine at those above us, is to looke at those below us; we seldome or never see any man served with simple favours. It is not for every one, to have his▪ soule 〈…〉〈…〉kt out of his mouth with a

kisse, as the Jewes tell of Moses.

It is a great word that Zozomen speakes of Apollo∣nius, That hee never asked any thing of God in all his life, that he obtained not. This is not our Pa••a∣dise, 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 reports of Si••a∣cuse in S••cily, and others of Rhodes, that not one day passeth in which the Sunne shines not clearely on them. Yea, we thinke he speeds well, that lives, as it were, under a perpetuall Equin••ct••all, having night and day equ••ll, go••d and ill successe in the same measure: for these compositions make both our crosses tolerable, and our blessings wholesome. Wee that know not the af∣flictions of others, call our owne the heavi••st; every small current is a torrent; every Brooke a River; every River a Sea: we make our selves more miserable than we need, than we should, by looking upon our miseries in a multiplying glasse; we measure the length of time, by the sha••pnesse of our afflictions, and so make minutes seeme bowres, and dayes moneths. If we be sicke, and the Physitian promises to visit us to morrow with his best reliefe, with what a tedious longing doe we expect his presence? Our imagination makes every day of our sorrow appeare like Josuahs day, when the Sun stood still in Gibeon. The Summer of our delights is too short: but the Winter of our affliction goes slowly off; we are so sensible of a present distresse, and so in∣gratefull for favours past, that we remember not many yeares health so much, as one dayes sicknesse: it is true, former meales doe not relieve our present hunger, but this cottage of ours ruins straight, if it bee not new daubed every day, new repair••d. What then? shall to dayes Ague, make us forget yesterdayes health, and

all Gods former favours? if he doe not answer us in everything, shall we take pleasure in nothing? Shall wee slight all his blessings, because in one thing hee crosseth us, whereas his least mercy is beyond our best▪ merit? but if we thinke of our deliverance from the fire of Hell, this is cause enough to make us both patient and thank••full; though the trifles we delight in be taken from us. Lord take away what thou plea∣sest for thy glory and my good, so long as thou savest me from the fire of Hell, and thy everlasting wr••th. Neither is there a better remedy for impati••nc••, then to cast up our r••ceipts, and to compare them with our deservings. If thou looke upon thy sufferings, thou shalt finde them farre easier than thy sinnes have deserved; nothing to what thy 〈◊〉〈◊〉 S〈…〉〈…〉s, and Christ thy elder brother hath suffered 〈◊〉〈◊〉 thee: at a Lyon•• den▪ or a fiery f••rnace not to turne tail••, were a commendation worthy a Crowne: doe but compare thy owne estate with theirs, and thou shalt find cause to be thankefull that thou ar•• above any, rather than of envy or malice, that any is above thee, to domineere and insult over thee; yea, compare thine owne estate with thine enemies, thou shalt see yet greater cause to be thankefull; for if these temporary dolors which God afflicts his people with, are so grievous to th••e, how shall thine and Gods enemi••s (though they suggest to themselves that God is all mercy, as if hee wanted the other hand of his justice) endure that devouring fire, that everl••sting burning? Isaiah 33. Vers. 14. Psalm. 68. 21. Doth hee make bloody wayles on the backes of his Children, and shall Bastards escape? doth he deale thus with his Sonnes, what will he doe with his Slaves? cannot all the obedience of his beloved ones beare out one sin against God, as we see in Mo∣ses,

David, Zachary, &c. Where will they appeare that doe evill, onely evill, and that continually? The meditation whereof may bee of some use to thee, Thales being asked how adversity might best be borne, answered by seeing our Enemies in worse estate than our selves.

CHAP. XXXIX.

That the more wee suffer here (so it be for righteousnesse sake) the greater our reward shall be hereafter.

FIfthly, We shall beare the Crosse with more pa∣tience and comfort; if with Moses wee shall have respect unto the rec••mpence of reward, which is promised to all that (notwithstanding what they shall suffer) persevere in well doing. Great are our tryals, but salvation in heaven will one day make amends, when we shall have all teares wiped from our eyes, when we shall cease to grieve, cease to sor∣row, cease to suffer, cease to sinne; when God shall turne all the water of our teares into the wine of end∣lesse comfort; Yea, when our reward shall be so much the more joyous, by how much more the course of our life hath been griev••us.

First, see what promises are made to suffering, Blessed are they which mourne, s••ith our Saviour, for

they shall be comforted, Ma••th. 5. 4. Blessed are they which suff•••• persecution for righteousnesse, for theirs is the Kingdome of Heaven, Verse 10. They that suffer here for well doing, shall be Crowned hereafter for well suf∣fering. Blessed shall you be when men revile you, and per∣secute you, and say all manner of evill against you for my sake falsely. Rejoyce and be glad, for great is your reward in Heaven, V••rs. 11. 12. And nothing we s••ffer here, can be compared either with those woes we have deser∣ved in Hell, or those joyes we are reserved to in Hea∣ven.

When Marcus Marcellus who was the first that saw the backe of Hanniball in the field, was asked how he durst enter into battaile with him, he an∣swered, I am a Romane borne, and a S••uldier, and by him I shall make my renowne everlasting: How much more should the hope of life immortall, which is the life of our lives m••••t••••l whe•• our sortitude, and encou∣rage us in the Christian warfar••?

Yea, it hath not onely beene common for men in a bravado, to encounter death, for a small flash of ho∣nour, but you shall see a hired servant venter his life, for his new master that will scarce pay him his w••ges at the yeares end. And can wee suffer too much for our Lord and Master, who giveth every one that serveth him, not Fields and Vineya••ds, as Saul pretended, 1 Sam. 22. Nor Townes and Cities, as Cicero is pleas∣ed to boast of Caesar: but even an hundreth fold more than we part withall in this life, and eternall mansions in Heaven? John 14. 2. And certainely nothing can be too much to endure, for those pleasures which endure for ever. Yea, if the love of gaine makes the Merchant refuse no adventures of Sea, if the sweetnesse of Honey makes the Beares breake in upon the Hives, contemn∣ing

the stings: Who would not get Heaven at any rate, at any cost or trouble whatsoever? Bu•• to goe on, Behold, saith God, it shall come to passe, that the Devill shall cast some of you into prison, that ye may be tryed; and ye shall have tribulation tenne dayes; yet feare none of those things which thou shalt suffer. For be but thou faithfull unto death, and I will give thee the crowne of life, Revel. 2. 10. And againe, Blessed is the man that endureth temptation; for when he is tryed he shall re∣ceive the crowne of life, James 1. 12. A Crowne with∣out cares, without rivals, without envy, without end.

Now if you consider it,

The gaine with hardnesse makes it farre lesse hard; The danger's great, but so is the reward.

The sight of glory future, mitigates the sence of mise∣ry present: For if Jacob thought not his service tedi∣ous, because his beloved Rachell was in his Eye, what can be thought grievous to him, that hath Heaven i•• his eye?

Lastly (not to enlarge my selfe as I might in promises of reward) Whosoever shall forsake Houses, or Brethren, or Sisters, or F••••her, or Mother, or Wife, or Children, or Lands, for my names sake, he shall re∣ceive an hundred fold more, and shall inherit everlasting life, Matth. 19. 29. This is a treasure worthy our hearts, a purchase worth our lives. Wherefore eye not the streame thou wadest through, but the firme Land thou tendest too.

And indeed, who is there that shall heare these promises, and compare the seed-time with the Har∣vest, looke up from the root to the f••uit; consider the recompence of the reward, and will not choose ra••her to suffer adversity with the people of God, than

to enjoy the pleasures of sinne for a season? Heb. 11. 25. Who will not be willing to suffer with Christ, that he may also raigne with him? 2 Tim. 2, 12. Who will not suffer these light afflictions which are but for a m••∣ment, when they cause unto us a far more excellent and eternall waight of glory? 2 Cor 4. 16, 17. Was Laza∣rus for a time extreame miserable? he is now in Abra∣hams bosome. Yea, blessed Lazarus, thy soares and sorrowes soone ceased, but thy joyes are everlasting. Now me thinkes if thou but considerest that thy paine will shortly passe, but thy joy shall never passe away; it should prove a notable soveraigne Cordiall to streng∣then thee; not onely against reproaches which attend thy profession, but even against fire and fagot. Who would not be a Philpot for a moneth, or a Lazarus for a day, or a Stephen for an houre, 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 we had hope in Christ, we were of all men the most miserable, as the Apostle speakes, 1 Cor. 15. 19. But thou must consider, that as this life is our Hell, and the wickeds Heaven, John 16. 20. So the next life shall be their Hell, and our Heaven, Vers. 21. 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, Luke 16. 23, 25. And herein wee fare no worse than Christ; Did not his spirit passe from the Crosse into Paradise? Did not hee first descend into Hell, and then had his ascension? Suppose thy suff••rings be great, what then? Assure thy selfe, that every pang is a prevention of the paines of Hell, and every respite an earnest of Heavens rest; and how many

stripes dost thou esteeme Heaven worth? It is true, flesh and bloud is so sensuall, that it feeles a little paine in the finger, a great deale more than the health of the whole body. But let us better consider on it, and be∣hold at once the whole estate of a Christian, we shall see his peace exceed his paine; yea, we shall see both the torments present, and the glory following: hope makes absent joyes present, wants, plenit••des, and beguiles ca∣lamity, as good company does the way. The poore Tra∣veller in thinking of his In••e, goes on more cheerefully, and the bond-man in calling to minde the yeare of Jubilee. When the Apprentice cals to minde that his yeares of covenant will now shortly expire, and then he shall have his freedome confirmed, the very remem∣brance thereof maketh many laboursome workes seeme more light, and lesse grievous unto him, neither doth he afterwards repent it. Did it ever repent Jacob, when he came to inherit his Fathers blessing, that he had endured a long exile, and tedious bondage? Or Joseph, when he was once made Ruler in Aegypt, that he had formerly beene sold thither, and there imprison∣ed? and he had never been a Courtier, if he had not first beene a prisoner? Or did it repent the Israelites when they came to inherit the Land of promise, that they had formerly beene forty yeares passing through a forlorne Wildernesse. Or which of Gods servants did ever repent that they had passed the apprentiship of their service here, and were now gone to be made free in glory? If so, let us doe and suffer chearefully, pa∣••iently, couragiously, what God imposeth upon us: knowing that after we have swet and smarted but six dayes at the utmost, then commeth our Sabbath of e∣ternall rest, which will make amends for all; know∣ing that death ends our misery, and begins our glory,

and a few groanes are well bestowed for a Preface to ••n immortall joy. Let then our eyes be continually on the joyes which follow, and not on the paine which is present; the paine neglected and unregarded cannot be very discomfortable.

But that there is reward promised to those which suffer in Christs cause, is not all; for our reward shall be answerable to our sufferings: the greater our sufferings are here, the greater shall our reward be hereafter: Matth. 16. 27. The deluge of calamites may assault us, but they shall exalt us. By our crosses sanctified, weight is added to our Crowne of blisse: for according to the measure of our afflictions, God weigheth unto us of his graces, that we may be able to beare them; and according to the measure of our graces, he proportioneth our glory, and fu∣ture happinesse. Suffering for the Gospell is no inferi∣our good worke, and every one shall bee rewarded; though not for, yet according to his workes: Psal. 62. 12. Rom. 2. 6. Revel. 22. 12. The Apostles tell Christ, we have left all and followed thee: Matth. 19. 27. Christ tels them, when I sit on my Throne, yee shall sit on Thrones with me: Vers. 28. They that turne many unto righteous∣nesse, shall shine as the starres in the Kingdome of Hea∣ven: Dan. 12. 3. And they that suffer Martyrdome, shall be cloathed with long white roabes, and have Palmes in their hands: Revel. 6. 9, 11. Now, there be three sorts of Martyrs; Re & intentione; intentione, non re; re, non intentione: in both deed and intention, as was Saint Steven; in intention, not deed, as was Saint John; 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 Chrysostome speakes, ac∣cording to the tribulations laid upon, and born by us; shall the retribution of glory be proportioned.

Yea, ever where more worke is done, there more wa∣ges is given; and when the fight, or conflict is sharper, and the victory harder, the glory of the triumph is grea∣ter, and the Crowne of reward more glorious. Whence it was that those Saints in the Old Testament, which were racked and tortured, would not be delivered, or accept of their enemies faire offers, to the end they might receive a better resurrection, and a more glorious reward: Heb. 11. 35. Neither would we wish our worke easier; or our burthen lighter; if we looked up to the recom∣pence of reward: for it may bee well applyed here, which was mis-applyed in the tryall of that holy man Job, We doe not serve God for nothing. Though we must not serve him meerely for reward, as hyrelings, nor for feare, as servants; but as children for love.

O that (when we suffer most) we could but medi∣tate, and looke upon with the eye of faith, the fulnesse of those joyes, and sweetnesse of those pleasures; which (having once finished our course) we shall enjoy at Gods right hand for evermore: Psal. 16. 11. being such as eye hath not seene, 〈◊〉〈◊〉 eare heard, neither hath entred into the heart of man to conceive: 1 Cor. 2. 9. For certainly the remembrance•• thereof, would even raise up our soules from our selves, and make us contemne and slight what ever our enemies could d••e; as it did our Fore-fathers: much more to slight reproaches, which are such bug∣beares to a great many. And no marvell, if that which hath made so many contemne fire and fagot, make us contemne the blasts of mens breath.

But I hope enough hath beene said, in shewing that our enemies instead of robbing, inrich us; and in lieu of hurting, pleasure us; ••ith they greate•• our gra∣ces, and augment our glory: sith, if the conflict be more sharpe, the Crowne will be more glorious. Wherefore,

if our tryals be small, let us beare them with patience, which makes even great burthens easie; if they be great and grievous, let us beare them patiently too; since great is the weight of glory that ensueth them: whereas, no suffering, no reward; yea, if we be not c••••sined here, we shall be condemned hereafter: 1 Cor. 11. 32. And whether had you rather rejoyce for one fit, or alwayes? you would doe both, which may not be; you would be both Dives and Lazarus, have happinesse both here, and hereafter: pardon me, it is a f••nd covetous∣nesse, and idle singularity to affect it: What, that you alone may fare better than all Gods Saints? That God should straw Carpets for your feet onely, to walke unto your Heaven; and make that way smooth for you, which all Patriarchs, Prophets, Evangelists, Confessors, and Christ himselfe have found rugged, and bloudy? Away with this selfe-love, and come down you ambi∣tious sons of Zebedee; and ere you think of sitting neare the Throne, be contented to be called unto the Cup. Now is your tryall: Let your Saviour see how much of his bitter potion you can pledge; then shall you see how much of hir glory hee can afford you. In all Feasts the coursest 〈◊〉〈◊〉 are 〈◊〉〈◊〉 first: be content to drinke of his Vinegar and ••all, and after you shall drinke new Wine with him in his Kingdome. Besides, without some kinde of suffering, how shall your sin∣cerity be approved? Even nature is jocund and cheere∣full whiles it prospereth, but let God with-draw his hand, no sight, no trust: The Mother of Micha, while her wealth lasteth, can dedicate a good part of her sil∣ver to the Lord, but now she hath lost it, shee falls a cursing: Judges 17. 1, 2, 3. Cataline, whiles poore, had many seeming vertues, but having feathered his nest, you could hardly say, whether he was most lavish of

his money, or his modesty. But to be equally good in a prosperous, and adverse condition, deserves prayse: When our resolution and practice is like that Maydes in Plutarch, who being set in the Market to bee sold; wh••n a Chapman askt her, Wilt thou be faithfull if I buy thee? sayd, Yea that I will, though you doe not buy me.

We all are never weary of receiving, soone weary of attending; wee are ready to shrinke from Christ, so soone as our profits or pleasures shrinke from us: but if with the Needle of the Compasse, in the midst of tempestuous weather, we remaine alwayes unmoveable, and stayed upon one point, it is a signe the Loadstone of the Gospell hath changed our hearts; and wee are governed by Christ, as the Needle is by the North-Pole. Wherefore, if God should not frame outward things to thy minde, doe thou frame thy minde to endure with patience and comfort what hee sends; and this will be an Odour smelling sweet, a Sacrifice accepta∣ble, and p••easant to God: yea, herein thou shalt approve thy selfe with David, a man after Gods owne he••rt; ••nd you know, that as David was unto God according to his heart, so was God unto David ac∣cording to his.

CHAP. XL.

Application of the sormer grounds.

ANd so you have the residue of the grounds of comfort; it remaines that I should apply them: For this Doctrine, though it be better under∣stood than practised; as Cassandr•• was better knowne than trusted: yet being both knowne, applyed, and duly trusted to, will (like the Sunne) not onely delight our understandings with its contemplation, but also warme and quicken our affections. Wherefore, is there any weake Christian so white-livered with Nico∣demus, that the reproaches and persecutions which at∣tend his profession, make him ashamed of Christ; or cause him to think that it is in vaine to serve the Lord: whereby hee is frighted out of the narrow way that leadeth to life? Let him draw neare, for 〈◊〉〈◊〉 chiefly direct my speech unto him: Are afflictions and perse∣cutions so necessary and profitable, as hath been shew∣ed? Doth not God onely gaine glory by our sufferings, but doe they also bring 〈◊〉〈◊〉 to repentance, and amendment of life? stirre us up to prayer, weane us from the love of the world, keepe us alwayes prepared for our enemies assaults, discover whether we are sincere or no, make us humble, improve all Christian graces in us? Is God more specially present with us in afflictions? Cannot our enemies diminish one haire of our heads, without Gods speciall leave and appointment? Hath he promised

that wee shall not be tempted above our strength? Are these stripes the chiefest tokens and pledges of Gods love and adoption? Were none of his children ever exempted from the like? And lastly, shall our momenta∣ny sufferings be rewarded with overlasting glory? Yea, shall our glory bee increased, as our sufferings have beene m••re? Then let them serve as so many restora∣tives to thy fainting spirit; yea, lift up thy hands which hang downe, and strengthen thy weake knees: Heb. 12. 12. For I suppose thy fainting and drooping is from feare, and thy feare from doubting, and thy doubting from unbeliefe, and thine unbeliefe chiefly from igno∣rance of these things: and whence is thine ignorance of th••se but this? Thou hast never beene conversant in the booke of God; or if thou hast, thou didst never seri••us••y ponder these Scriptures which have formerly beene rehearsed: for hadst thou seriously considered them, thou wouldst not have dared to make that an occasi••n of griefe and prejudice, which the Spirit of God maketh the greatest c••use 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 Fortisications or Bulwar••es so strong and safe against the affronts of Satan, and the World? Thou sayest thou art persecuted for well-doing, and therefore thinkest it a strange thing. God saith it is, and ever hath beene common to all his children, not Christ him∣selfe excepted.

Take notice of these things, (for it is the God of all truth and blessednes that speaks them) and apply them to thy selfe, as if they were particularly spoken to thee by name, even as when twenty be in a roome, where is a faire well-drawne picture; every one thinkes the picture lookes upon him: and have not more mo∣desty

or manners (in leaving those dishes for thy bet∣ters) then will doe thee good. Be not like a Monkey, which looking in a Glasse, thinks he sees another Mon∣keys face, and not his owne: and know withall, that it is no small sinne even to doubt, when we have Gods command and warrant to secure us.

Thou thinkest thy selfe miserable; God sai••h, thou art blessed: Thou sayest, 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 reproached, God saith, it is thy glory: Thou grievest at it, God saith, thou hast great cause to r••joyce; for it sheweth thee to be borne of God, thine enemies to be the seed of the Ser∣pent: Thou sayest that all things goe cr••sse with thee, God saith, that all things shall worke together f••r the best; it may be, the increase of thy temporall happinesse: how∣ever, that it shall be for the improvement of thy graces here, for the advancement of thy glory hereafter. Thou thinkest it a signe of displeasure, God saith, it is to thy Enemies a token of perdition, but to thee of salvation: Thou thinkest thy selfe neere forsaken, God s••ith, The spirit of glory, and of God, resteth upon thee: Thou sayest, thou shalt one day perish; God sai••h, that neither things present, nor things to come, shall ever be able to separate thee from the love of God, which is in Christ Jesus our Lord. Thou thinkest the Lord doth not heare thee, be∣cause 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 permitted to be our owne choosers: Let Peter have his desire, and his Master shall not dye, so Peter himselfe and the whole world had beene lost; in unfit supplications we are most heard, when we are re∣pelled: our God oftentimes doth answer our prayers with mercifull denyals, and most blesseth us in crossing

our desires. We may aske 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 wee aske what is either unsit to receive, or unlawfull to beg, it is a great favour of our God, to be denyed: granting is not alwayes the effect of love; if so, then had Paul beene lesse loved then Satan: Satan beg'd but once, and had his pr••yer granted, conce••ning Job: S. Paul beg'd thrice, that he might not be bufferted; yet was d••nyed: Satan beg'd his shame, who envied his suc∣cesse? Saint Paul, that freedome from temptation, which would have beene wo••se, had then wanted: yea, if granting were alwayes an effect of love, then was our ••••••ssed Saviour lesse loved than Satan; for the Lord would not let the Cup of his passion passe from him upon his earnest prayer, which he made as he was Man. But you must know, that denyals in some cases, are better than grants; the Lord will not take away the body of sinne from us, upon our earnest prayers, 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 temptation; as had the Martyrs, in b••ing able to suffer those tortures; than another who is ex∣cused to fight.

Againe, we must not measure Gods hearing of our suit, by his present answer, or his present answer by our owne sense: touching the first, Zachary a long time failed of a Sonne for all his Prayer, but when he had even forgot that Prayer, he had a Sonne; the Angell brings him good newes: Luke 1. 13. Thy prayer is heard: When did he make this Prayer? Not lately; for then he was growne old, and had given over all hope of a

childe: so that his request was past over many yeares, and no answer given.

The like example we have in H••nnah, who pow∣ring out her soule before the Lord, in the trouble of her spirit; God did not immediately tell her by r••velation that she should conceive a Sonne, but he gave her for the present faith; which did worke in her j••y, and peace of conscience: for (saith the text) she looked no more sad; and when she had waited his leisure a cer∣taine time, The Lord remembred her with a Sonne: 1 Sam. 1. There is nothing betweene God and thee but time; prescribe not his wisedome, h••sten n••t his mercy, his grace is enough for you n••w, his glory shall be more than enough hereafter. Tarry a little the Lords leisure, de∣liverance will come, peace will come, joy will come▪ thy teares are reserved, t••ine hunger shall be sati••fied, thy sorrow shall be comforted. In the meane while, to be patient in misery, makes misery no misery▪ while we consider that when a little brunt is once past, trou∣bles will cease; but joyes shall never cease.

Wherefore, let us never give over, but in our thoughts knit the beginning, progresse, and end toge∣ther; and then shall we see our selves in Heaven, out of the reach of all our enemies.

2. To prove that we are not to judge of GODS an∣swering our prayers by our owne sense, I need but to in∣stance the Woman of Canaan, (as what can speed well, if the prayer of saith from the knees of humility succeed not?) and yet behold, the further she goes, the worse she fares; her discouragement is doubled with her suite: it is not good (saith our Saviour) to take the Childrens bread, and cast it to dogges; here was cold comfort: yet, stay but a while, he cleares up his browes, and speaks to her so comfortably, that 'twere able to secure

any heart, to dispell any seares. O Saviour, how diffe∣rent are thy wayes from ours, when even thy severity ar∣gues savour! The try••ll had not beene so sharpe, if thou hadst not found the faith so strong, if thou hadst not meant the issue so happy: it is no unusuall thing for kindnesse to looke sternly for the time, that it may indeare it selfe more, when it lists to be discovered.

It was cold comfort that the C••iple heard from Pe∣ter and J••hn, when he begg'd of them an almes, Silver and Gold have I none: but the next clause, Rise up and walke, made amends for all. O God, we may not alwaies measure thy meaning by thy semblance; some∣times what thou most intendest, thou shewest least: in our afflictions thou turn'st thy backe upon us, and hidest thy face from us, when thou most mindest our distresses. So Jonathan shot the arrowes beyond David, when he meant them to him: So Joseph calls for Be••jamin 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 Childe, whom she hugges so much closer in her bosome. If thou passe by us whiles we are strugling with the tempest, we know it is not for want of mercy, thou canst not neglect us. Oh let not us distrust thee! if thou commest, it is to relieve us; if thou stayest, it is to try us: howsoever, thy purpose is to save us. Surely God will worke alone, and man must not be of his councell. Wherefore many times he deales with wicked men, as Eutrapllus 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 s〈…〉〈…〉de themselves crost with a blessing. As when Isibel Queene of England was to re-passe from Zealand into her owne Kingdome, with an Army, in favour of her Son against her Hus∣band,

had utterly beene 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 sasely landed. Yea, this I have seene, two men striving for the way, one receiving a switch over the face, drawes his Rapier to kill the other; but by a providence in making the offer, his sadle swayed 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 comming home, whereby they have beene exempt from feeling the d••wnefall of their house. Sure I am, the letting fall of my Glove in the darke, once pro∣ved a meanes of saving me from drowning; while ano∣ther stepping before me, found the danger to his cost. And indeed, how infinitely should wee intangle our selves, if wee could sit downe and obtaine 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 lookes on nothing but the shell and outside; whereas God respecteth the soule, and di∣stributeth his favour for the good of that, and his glo••y? It is an argument of love in the Father, when he takes away the Childes knife, and gives him a booke. Wee cry for riches, or liberty, or peace, they are knives to cut our fingers; wherefore God gives us his word, the riches of Verity, not of Vanity; He giveth us that glori∣ous 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, Tribu∣lation his Physicke; being afflicted under the Medi∣cine, thou cryest; the Physitian heares thee, not accor∣ding to thy will, but thy weale; thou canst not endure

thy malady, and wilt thou not be patient of the re∣medy? No man would be more miserable, than hee that should cull out his owne wayes: What a sp••∣cious shew carried Midas his wish with it; and how did it pay him with ruine at last? Surely, I have seene matters fall out so unexpectedly, that they have tutored me in all affaires, neither to despaire, nor pre∣sume; not to despaire, for God can helpe me; not to presume, for God can crosse me: One day made M••∣rius Emperour, the next saw him rule, and the third, he was slaine of his Sould••ers. Well then, if with Paul thou hast besought the Lord often, that thy present af∣fliction might dep••rt from thee, and canst not be heard in the thing which thou d••strest, know that thou art heard in that which is more conducible to thy Profit; and consequently rejoyce more in that thy petition is de∣nyed, than if it had beene granted. This was the use which Saint Paul made of Gods denyall, and he knew what he did; though he had as much to boast, and rejoyce of, as any one living: yet, saith he, Of my selfe I will not rejoyce, except it be of mine infi••mities: That is, afflictions, repreaches, persecutions, inward temptations, feares, distrusts, &c. But in these I will very gladly re∣joyce; 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 weakenesse, 2 Cor. 12. 8, 9. Neither had he onely cause to rejoyce in his infirmi∣ties, but all Gods people have the same cause to re∣joyce; for what the spirit of comfort speakes in this, and in all the former places recited, doe equally be∣long to thee for thy consolation, with all the regene∣rate; for whatsoever was written afore-time, was writ∣ten for thy learning, and mine; that we through patience, and comfort of the Scriptures, might have hope: Rom. 15. 4.

And accordingly, will a good hearer apply to himselfe whatsoever is written in the Word, for as the stomack sends the strength of the meate into every member of the body, so we should send to the eye that which is spoken to the eye, and to the eare that which is spoken to the eare, 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 soule and body: if we heare comfort, we should apply it to feare; if we heare a promise, we should apply that to our distrust; if we heare a threatning, we should apply that to our presumption; and so fill up the gap still where the Devi••l would enter. And indeed, had it not beene for this A〈…〉〈…〉ua Coeles••is, David had surely fainted in his affliction: Psal. 27. 13. & 119. 72. but this good word from He ••••en fetcht him againe when hee was ready to sinke: and indeed, if Moses and the Prophets, the E∣vangelists and the Apostles will not comfort us in this case, then as Abraham told Dives in another case, no∣thing will perswade, nor prevayle. Beleevest thou the former Scriptures spoken by Christ, and his Apostles? I know that thou beleevest, with some mixture of unbe∣liefe; and art almost perswaded, not onely to doe, but to suffer chearefully for well doing. But why dost thou not altogether believe, that it is a blessed and hap∣py thing thus to suffer: Matth. 5. 10, 11, 12. That thou hast great cause to rejoyce 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 ac∣knowledgeth it was good for him that he was afflicted, Psal. 119. 71. that Job blesseth the time that ever he was corrected, Job 42. that Jeremy prayed for correction as a good thing, Jer. 10. 24. that a whole Church voted the same, Lament. 3. 27. It is not for nothing that

Christ saith, Blessed and happy are yes when men revile you, and p••rsecu•••• you; That Saint James saith, Count it exceeding joy, when yee fall into divers temptations: James 1. 2. It is not for nothing that Saint Paul saith, I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in inguish, for Christs sake; &c. 2 Cor. 12. 10. That Peter and John, when they were beaten and imprisoned, departed from the Councell, rejoycing that they were counted worthy to suffer rebuke for Christs Name, Acts 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 Cou••t for the Prince to take off his owne Roabe, and put it on the backe of one of his servants; as you may perceive by the Lords speech to Paul: Acts 9. 15, 16. & 23. 11. and our Saviour Christs words to his Apo∣stles, Acts 1. 8. yea, to suffer for Christ (saith Father Latimer) is the 〈◊〉〈◊〉 priviledge that God gives in this world: and the story of 〈◊〉〈◊〉 is a 〈…〉〈…〉k-case to prove it: for did not God by him, as sometimes a School-master with his Pupill, who when he hath polished and perfected a good Scholler, bring•• him sorth, provokes adversaries to set upon him with hard questions, and takes a pride to see the fruit of his owne labours. And in the warres, to have the hottest and most dangerous services imposed upon them by their Generall, is accounted the greatest ho∣nour: neither will he confer the same upon any, but the stoutest and most valiant. This Rod of the Lord (like Ah••suerus his Scepter) is never stretcht forth to∣ward any of his, but in great love and favour. It is like the kisse, which Cyrus in Zenopho•• gave to Chrysanthas, which was accounted a greater and more speciall favour, then the Cup of Gold which hee gave to Artabazus: Which being so, let us in this particular imitate the Musc••vitish women, who will not thinke their husbands

love them, unlesse they chastise them; and the Indians, who are ambitious to bee burnt with them; and the Thracians, who are proud to weare their scarres. Mo∣ses esteemed the reproach of Christ greater riches then all the treasures of Aegypt: Heb. 11. 25. 26. and the Apo∣stles esteemed it a grace, to be disgraced for him: and shall we grumble, or thinke much at it? No: in the greatest extremity of straights, let us acknowledge it a favour, and give him thankes: and so much the rather, for that it is more acceptable to God, to give him thankes once in adversity, then sixe hundred times in prosperity, as a grave Divine well observes: and indeed, it is the summe of all Religion to be thankefull to God in the midst of miseries.

True, it is hard for J••b, when the terrours of God fight against him, and the Arrowes of the Almighty stick so fast in him, that the venome thereof hath drunke up his spirit, Joh 6. 2••3, 4. to thinke it a speciall favour and dignity; but so it was, being rightly considered. It was hard for Josephs brethren to heare him speake rough∣ly unto them, take them for spies, accuse them of theft, and commit them to prison, Gen. 42. 30. and thinke it is all out of love; much more hard for Simeon to he cul'd out from the rest, and committed to ward, while his brethren are set at liberty; V••rse 24. and yet it was so; yea, he loved him best, whom he seemed to favour least: yet such is the infirmity of our nature, that as weake eyes are dazled with that light which should comfort them; so there is nothing more common with Gods Children, then to bee afflicted with the causes of their joy, and astonied with that which is intended for their confirmation. Even Manoah conceives death in that vision of God, wherein alone his life and happinesse did consist: Judges 13. 22. And the Shepheards, Luke 2.

who were sore afraid, when the Angell of the Lord came to bring them good tydings of great joy to all people: viz. their Saviours Birth, which was Christ the Lord. V••rs. 9, 10. But what hath beene the an∣swer of GOD alwayes to his children in such their ex∣tasies, but this? Feare not Gideon, Judges 6. 23. Feare not Joseph, Matth. 1. 20. Feare not Zachary, Luke 1. 12, 13. Feare not Abraham, for I am thy shield, and thine exceeding grea•• reward: Genesis 15. 1. Fe••re not Paul, for I am with thee, and no man shall lay hands on thee to doe thee hurt, &c. Acts 18. 9, 10. The wordes are often repeated (as Pharaohs dreames were doubled) for the surenesse. Yea, to the end, that we should be fearlesse in all our sufferings, so long as wee suffer not as evill doers: 1 Peter 4. 15. Feare not, as one well notes, is the first word in th'Annuntiation of Christs con∣ception; and the first word in the first Annuntiation of his Birth; and the fi••st word in the first Annuntiation 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; strengthning his followers, and sweetning his cr••sse by divers forcible reasons: Luke 21. Marke 13. And the words of dying men have ever beene most emphaticall, most effectuall. Nay, more than all this, if yet thou wilt not be com∣forted, look but John 16. 20. and thou shalt have thy Saviour assure thee by a double bond;

• his Word I say▪
• Oath Verily, verily, I say unto you;

that though for the present you doe feare, and sor∣row, and weepe; yet all shall bee turned into joy, and that joy sh••ll no man bee able to take from you: Verse 22.

• And so much of the Patience of the Womans seed.
• And so much of the Innocency, of the Womans seed.
• And so much of the Felicity, of the Womans seed.

• If you will see the Malice, of the Serpents seed:
• If you will see the Subtility, of the Serpents seed:
• If you will see the Misery, of the Serpents seed:

Reade two late Treatises, SINNE STIGMA∣TIZ'D, and THE CURE OF PREJU∣DICE.

FINIS.

Notes

• * 1.1

  Sin stigma tized.
• * 1.2

  In a Trea∣tise not yet Prin∣ted.
• * 1.3

  3. 4.
• * 1.4

  In the cure of pre∣ju∣dis.