The saints aduantage or The welfare of the faithfull, in the worst times A sermon, preached at the Hage the 18. of May, 1623. before the most high, and mighty princesse, Elizabeth, by the grace of God, Queene of Bohemia, Countesse Palatine of the Rhene, &c. By Iohn Wing, an vnworthy minister of the gospel and pastor to the English Church at Flishing in Zealand.

THE SAINTS ADVANTAGE Or The welfare of the Faithfull, in the worst times. In a Sermon On

Heb. 11.26.

— Esteeming the reproach of Christ greater riches then the treasures in Egypt.

IT is not much materiall vnto vs, neither will it be worth our time and labour, to looke after the Writer of this Epistle, seing as it is past question that the H. Ghost was the Author of the same. And therefore we will not trouble our selues or you, with any needeles and fruitles search, what man of God it might be that pen∣ned it, seing we are throughly perswaded that God himself inspired it; who having great abundance and variety of divine Secretayes, might employ whome he pleased in this service, and yet not be pleased to tell vs who it was, whome he did employ in the same. It is not the lesse Canonicall, or Authentike, because we

cannot tell who wrote it: the matter of it is knowne to be Gods, though no name of any man of God, be praefixed there vnto. The which, since the Lord in great wisdome hath concealed, how can we without grosse folly endeavour to discover it? he having thought good to hyde it, it must be thought evill in vs to make enquirie after it.

What; cannot a good message of glad tydings be welcome from our best freind, vnlesse we may know the messengers name that brought it; Or shall not a Patent (from the King) contayning matter of profit, or preferment; or a Pardon of some foule fact, be accepted and beleeved, if withall we may not be certifyed (by name) which of the Secretaries of State did write it? would not all the world censure it for vnreasonable absurdity, absurd incivility, yea, and for most vncivill, and insufferable insolency, if a man should stand vpon these tearmes with his betters, and thus refuse the meanes of his welfare? were not such a one well worthy to be woful, for want of that which he so vnworthily refused? And if thus it be, in these temporall occurrents, which can concerne but our presēt externall advantage, it must of necessity be so much the more evill, and intollerable, in these spirit∣uall affayres, by how much in them, we haue to doe with him, whose excellency and glory doth surmount all mens; and in those passages, which both in their owne nature, and in their consequence to vs, doe infinitely and incomparablely exceede, all the bene∣fitts of this present life, as being concerning the eter∣nall, and inconceivable happines of our whole man for ever and ever in the heavens.

Had any jmportant point of holy niformation de∣pended

vpon the notice of Pen-man of this part of scripture, we should assuredly have knowne who he had beene, for we have great reason to beleeue that our good God would not haue witholden any good thing from vs, we may therefore well cōclude that no thing could be gotten by it, seing the most wise God will not let vs know it; and what idle and senselesse busy∣bodyes are we then, to make our selues such worthles and vnproffitable worke, as will not pay for the time which is spent about it, nor yeeld any advantage, if it were finished, and the Writer revealed.

The more are men to be balmed, (Divines especial∣ly, & the best most of all), who make soe much a-doe about this particuler, as if the authority, or nullity of this Epistle lay vpon the Writer, rather then vpon the Au∣thour of the same It would weary and tyre any man, and make him to mourne in his very soule, to see how men of eminent excellency, & worthy parts, have toyled in this tituler, (I had almost sayd, triviall) busi¦nes, disputed betweene Papist and Papist, betweene Protestant and Papist, yea, betweene Protestant and Pro∣testant, as if it were a matter of more then words or names (as Gallio sayd) and of some mighty consequen∣ce, whenas indeed it is not, neither hath any inferen∣ce of any force or fruit anexed vnto it, whose name soever it beare.

Some will haue it to be PAVLS, and for prooffe they plead: 1 The stile, and strayne of it to be soe like his every where, that it must needes be his owne here: 2 The close, or conclusion of this Epistle cap. 13.25. being the same which Paul saith he saluted his freinds, and shutt vp all his Epistles withall: 3 The authority of the Apostle Peter writing (as is thought) to the He∣brewes

saying, 2 Pet. 3.15.16. that Paul had written to them, & seemeth to point at this Epistle, because of the obscurity & difficulty of divers things therein: & together with these, divers other observable things are instanced, and vrged in the body of the Epistle, (too long for vs now to relate) which make much probability that Paul wrote it.

Some others againe will not haue it to be Pauls, but are perswaded some other holy man of God had the penning of it, and they plead: 1 That his name is not to it, whereas Pauls manner was to set his name to all that are vndoubtedly his: 2 That, he who wro∣te this Epistle seemeth not to haue had the matter thereof jmmediately from God (which Paul evermo∣re had) but mediately from some other, who heard it from Christ, as the words cap. 2.1.2.3. doe jmport: to∣gether with some other likely passages which doe jmprooue Pauls penning of it.

And this vnnecessary controversy hath cost much time, & paines, even among men of great learning & godli∣nes, who yet I am perswaded, cannot but know, that neither the Inscriptions, nor Subscriptions of these Epistles which haue beene written by severall Apostles, are, or can in any good reason be accounted Scripture, con∣sidering how many just exceptions may be alledged against sundry of both sorts, to make them mistru∣sted, and subject to vndeniable ambiguity, whereas all Scripture is absolutely infallible. How is it then that men lay out their money for that which is not bread? * 1.1 and take such paines for things that cannot proffit? Summe vp all the Items vrged of either side, what will the Totall amount vnto, but this, that inas∣much as some probability lyeth on either part, the∣re

is assurance on neither. Againe, admit & suppose it were sure on one side, either the affirmative, that it were Pauls, what are we the better, or the wiser in the way to heaven for the certanity hereof? or on the negatiue that it was none of Pauls, but that Luke (as some thinke) or Barnabas, or Clement (as others conceiue) did pen it, what holynes or happines is woonne, when all this is done? surely none. The most that can come of the former is only this, that we may call it [the Epistle of Paul to the Hebrewes] and put his na∣me into our coppies, as it is in all others except one (as one observeth). The least that can come of the latter, is, that we leaue out Pauls name, and all names, and call it as we finde it, [the Epistle to the He∣brewes] which title or inscription, being indifferent to either side, we will rest in the same as it is, without further contention or inquisition, seing either Pauls, or any other name noted before, may be probabely put in, and yet safely left out, let vs take it without any at all, and so proceed from the writer, to the matter contay∣ned in that which is written, especially in that litle parcell which hath beene read, and in the revealing wherof, we intend (by Gods grace) to insist at this time.

And that we may the better come to comprehend what the will and mynd of the Lord is therein, it shalbe good to goe back a litle, to looke vpon the ge∣nerall state of the whole chapter, and to take such a view of the same, as may further vs in the particuler of these words.

And what is this chapter (being well considered) but a kinde of summary or abridgment, of the olde Te∣stament in that part therof especially, which is histo∣ricall,

and contayneth the discovery of things done in matter of fact, by those most famous worthyes of the Lord, the eminency of whose faith, and excellen∣cy of the fruits of the same, haue here a most glori∣ons remembrance, being left vpon an everlasting re∣cord that cannot faile, but must and shall remayne to the blessed memoriall of those just men, [Prov.] the tryall of whose faith having beene more precious then gold, * 1.2 shalbe found vnto (the Lords, and their owne) praise, and honour, and glory, at the appearance of Iesus Christ.

Of which worthyes (both men and women) we haue here a particuler catalogue, many of them being (by name) personally expressed, from the be∣ginning of the chapter to the 33. verse: and others apparantly included (though not named) from thence to the end. And in this catalogue it pleaseth the ho∣ly Ghost to keepe an excellent decorum, in an or∣derly and methodicall distribution of the persons, ac∣cording to the times wherein they lived, and the Chronologie of the world, in the most famous Periods of the same vnder the olde Testament.

It beginneth with righteous Abell ver. 4. who lived not long after the creation (being the second from Adam) and goeth on from him to Enoch the seaventh from Adam (as Iude call's him:) * 1.3 and from Enoch to Noah, and soe finisheth the first famous period of the world, from the Creation, to the Flood; and begin's the second from the flood to Abraham, and the rest of those peerelesse Patriarchs, who lived after the Flood, and before the Law till Moses; who overliving them all, did finish the second famous period from the Flood to the giving of the Law, and made entrance in∣to

the third, from Moses & the Law given, to the time of the Iudges: and soe from thence-forward to the change of the civill government of the Iewes, from Iud∣ges to Kings: and vnder their Kings, both during the time of their setled and peaceable state, and also thence, vnto those interrupted and miserable dayes where-in captivity prevayled; both at the first, in part to their disturbance once, and againe for a time; and at the last to the totall and finall, downefall and over∣throw of that nation, as touching any visible face either of a civill, or an ecclesiasticall estate.

Now in this Campe Royall, of such as are here num∣bred, named, and made glorious by the notable fruits of their faith; some haue renowned themselues (as servants) actively by doing, others haue beene ap∣prooved (as souldiers) passively by suffering; but Moses (being the man meant in our text) is truly interessed into either condition, and hath made double declara∣tion of his faith, in both kindes of those things that are reported of him, for we finde both what he did, and what he endured, and soe much of either, as doth manifest him for one of the rarest mirrours among those many, who are mustered and magnified here, to haue sought the good fight of faith; and that, in all those occurrents that came to passe (on his part) either before Israell went out of Egypt, or after; for within one of these two computations of time, all is comprehended which is recorded of him, and for which he is here applauded by the holy Ghost.

The powerfull worke of faith appearing in him before the Israelites departure from vnder Pharaoh, had a twofolde operation.

1. While he was yet a Courtier, (and great in Court

too) being for soe long time the adopted, and repu∣ted son of Pharaohs daughter, in which time faith wrought in his hart a gracious resolution, to giue over that glorious condition.

2. When he put this resolution into practise, ca∣sting of the Court, and forsaking Egypt for a season, and afterwards returning by warrant from God, (and as the Lords Ambassadour) to worke out the peoples freedome: and these passages are parti∣culated vnto vs, in the 24.25.26. and 27. verses.

The further efficacy wherein his faith shyned, after he had left Egypt altogether, & was gone thence with Gods people, is evident in such relation as is made therof, ver. 28.29.

Our text is a part of the former power of his faith, while he was yet in Egypt, wherein, (and that while he was yet a great Peere, among these Pagans) the Lord mightily, and extraordinarily, wrought in him jmme∣diately by himself, without all ordinary meanes (that man can jmagine) this great grace of Faith, which by a holy kinde of heavenly and divine violence, enforced him to these 3. things which lye in these 3. verses.

[unspec 1] 1. To relinquish and renounce his whole estate, with all the honours, and advantages annexed there vnto, all which, although he had long enjo∣yed them, and they were many and great, at pre∣sent, and might (possibly) haue beene much grea∣ter afterward, through the hope of his further ri∣sing by meanes of the favour of Pharachs daughter, yet faith make's no thing of these mighty things, but he freely forsaketh all, and willingly refuseth to be called or accounted her Son, ver. 24.

[unspec 2] 2. To chuse (in stead of this rejected honour and

royalty) the miserable and most afflicted state of the people of God, who were in the greatest slave∣ry, and vnder the most grevious tyranny that could be, ver. 25.

[unspec 3] 3. To judge and censure (and that with a righ∣teous judgment) both his former practises of refu∣sing and chusing, to be lawfull, and good, and well pleasing to the Lord, ver. 26.

And this third is the only thing, where with we haue to doe, yet before we enter vpon it in particuler, * 1.4 we haue one observable thing to note in the generall, to wit; That those graces which are jmmediately, and extraordinarily wrought in man by the Lord, doe carry mans hart extraordinarily towards the Lord. If God worke faith extraordinarily in Abraham he will leaue his conutrey; he will sacrifice his son, doe any thing, deny nothing, at Gods command. If in Moses he will leaue all the honour, and riches, and happines in the world, and expose himself to any mi∣sery, danger, and infamy for the honour of God. The same might be sayd of Ioseph, of Esther, and many other, whose graces haue yeelded rare & wonderfull fruit, because they sprung from more then an ordinary roote. The more jmmediate any mans graces are from God, the more admirable are the manifesta∣tions of those graces before God.

But we intend not to stay here: * 1.5 let vs therefore set forward to this third effect of Moses faith in the words of the 26. ver: (contayning the estimation of his sayd acts) and in them, we haue to consider 3. things.

1. The guide and ground of this his estimation, to wit, FAITH; not common sense, nor carnall rea∣son,

for neither of these would haue endured any such proceedings.

[unspec 2] 2. The things esteemed, to wit, the reproach of Christ, and the riches of Egypt, and these being ballan∣ced by faith, and layd one, against the other, the former is found to be much better, and farre be∣yond the latter.

[unspec 3] 3. The reason of this his opinion, which ariseth not from any respect of things present and sensible, but only and wholy from the happy apprehension, and assurance that he had of that invisible, and infi∣nite recompence of reward layd vp for those who can forgoe all things for Gods glory.

And these are the parts of this verse; touching which, we shall not neede to make any stay vpon the interpretation of any of them, there being noe ob∣scurity, or ambiguity, but all being easy and open to the meanest capacity: we will therefore hasten to the matter of instruction which they doe administer vnto vs.

And here, * 1.6 in the very first word [Esteeming] (inas∣much as his faith made him thus to esteeme) we might note vnto you, one excellent property, and power of true faith, which is, to alter the mynde, opinion, and judgment of man from that it was, touching the world, and all things therein; to esteeme the best things therein soe base as to preferre, and chuse the basest estate in the world, before that which in the eye of the world is the best.

Time was, that Moses could make vse of, and po∣sesse the honours of Egypt, for forty yeares together, but now (vnto faith) affliction is better then promo∣tion, slavery then honour; he will rather be a captive

with Gods people, then a gallant courtier, even the son of a Kings daughter: he is now otherwise con∣ceited, opinionated, and perswaded then before he was; Faith hath soe altered the case with him, that he is nothing so mynded as he was.

It is no marvell that the holy Ghost opposeth faith, and sence, and that the Apostle saith, [we walke by faith, * 1.7 and not by sight] for they looked not on things that were seene, but lived by faith, which fed it self, and fastened them, on things not seens, and soe they ac∣counted and judged all things base and vile, * 1.8 yea losse and dung, (yea as most loathsome and excecrable ex∣crements, as the word signifyes:) and could well brooke to haue themselues accounted the base of∣scouring of all things, through the excellency of faith that was in them.

Let no man vainely boast of this vertue, or jma∣gine he hath himself posest of this singuler grace, to whose mynde, judgment, and estimation, all things are not soe base and abhominable, that he can (being put to it by God) most willingly abandon, and ab∣horre all riches and glory; and freely take vp all af∣fliction, wretchednes and misery; yea, and rather (as our Moses here) make a good choyse of the worst, then make an ill vse of the best, that the world can afford. True faith (where it is) is of a noble, heroicall, hea∣venly, and divine disposition, and carryes the hart of man into high contempt of the things which before he had in highest esteeme, scorning in the least, to stoope to the greatest and most glorious lure, that can be offred of the things that are below, & doth disdayne to looke after those advantages which are most deare vnto others.

But we must not dwell here neither, neither is it our present purpose to prosecute this point, but to set forward vnto that whereon we intend (by Gods grace) to insist: and that is taken from the second consi∣deration; which is of the things esteemed, and they (being compared one with another) the [reproach of Christ] is found farre to exceede, and to be much bet∣ter, then the treasures in Egypt.] From wence the mayne thing which we haue to learne for our in∣struction is thus much.

[Doctrine] That the worst estate of a childe of God, is better, then the best estate of any wicked man.

Note it well; we say and avouch, that the worst e∣state of Gods childe, is better then the best of a wic∣ked man.

For the better vnderstanding and beleeving of which point, because at first sight, it may seeme a strang Paradexe, and a proposition jmpossible to be true; it shalbe necessary before we come to proue the same, to explane it before you, and to giue all men to vn∣derstand, what we meane by the worst estate of Gods childe, and by the best estate of a wicked man.

And (in a word) thus we meane: that, looke what the world (that is, the men of the worlde) doe esteeme and judge (on the one part) to be the mea∣nest and most miserable state of any good man: and also what they themselues doe againe conceive (on the other part) to be their owne most happy and comfortable condition, that (on either part) we in∣tend in this our instruction.

Now all men doe know, that the world doth re∣pute, affliction, disgrace, tyranny, persecution, and all kinde of cruelty, and slavery, to be the vnhap∣piest

case a man can possibly be in: and on the other side, the honour, wealth, prosperity, and abundance of all things which the hart of man can wish, when e∣very thing goes with him as he would haue it, and all things settle vpon him to his soules content: this is adjudged the happiest state of him, or them that haue it. And this is that we account the best of the one; and the worst of the other, even that, which themselues doe account soe, we aske no other interpreters of our meaning, then the men of the earth, in their or∣dinary and vniversall opinion.

And of these estates being thus vnderstood, we are to proue, and make good, that the former (being the worst) is better to a childe of God, then the latter (being the best) can be, to any vngodly man: yea, that the very gall and wormewood, and the most bitter and envenomed things which the world can giue the goldly to drinke; are happier, and more holsome to digest, then the sweetest portion of their cup, who are vngodly, when it is filled vp to the brym, and run∣ning over with all the rarest, and most pleasant com∣positions which the world can powre into it, of all manner of delicacies and deights that are to be desi∣red, either for pleasure, or for proffit, or for honour, or for ease, or for ought else, which may take vp and bewitch the mynde of a worldly man. And thus our meaning being explayned, the matter remayneth now to be proved.

The full confirmation wherof, will soone arise out of the due consideration of our text, and the true contents of the same, in case we take such true no∣tice of them is we ought.

Were there no other man but Moses, no other evi∣dence

or example to make good the point but hea∣lone, in that which he hath here done; he only were able to avouch the truth we teach against all gaynesa∣yers whatsoever; inasmuch as we finde his practise to be of worthy approbation with God, and also wor∣thy to be a most worthy president vnto vs from God, and that it is recorded, not only for his commen∣dation, but for our mitation also: in which act of his let vs note these particuler and singuler passages, which may leade vs the more to beleeue the truth we are to confirme.

[unspec 1] First, how he was brought into the favour of Pha∣raoh, to wit, by a strange and extraordinary provi∣dence of God, disposing his parents there to hyde him, where the daughter of Pharaoh must discover him, and in disposing her hart (having found him) to commiserate the miserable and helples condition of this forlorne and desolate infant, whome his owne fa∣ther and mother durst not owne, or acknowledge, but being the Kings decree enforced to cast him out, the Kings daughter is directed by the Lord to pitty, him for the present, and to provide to haue him nur∣sed and nurtured, as her owne son, by adoption, for time to come.

[unspec 2] Secondly, being thus adopted by her, and nursed, (by his owne mother as the almighty did order and manage it) she tooke further care and order for his education soe, as he might be made meete for ho∣nour and advancement in her fathers house and ser∣vice; whereas she might haue brought him vp, in some base and servile manner, according to the qua∣lity of a captives childe, yea, and the Lord filled him with vnderstanding and capacity to become furni∣shed

in all the learning of the Egyptians. * 1.9

[unspec 3] Thirdly, being thus qualifyed, he came to eminency and grew great in court; Pharaoh not refusing to pre∣ferre him, though he could not but (in all likely∣hood) know him to be an Ebrew childe; and his pre∣ferment seeme's to be to some great office of worth, and revenew, and that brought him in abandance of wealth; why else, are the treasures of Egypt (on Moses part) opposed to the reproach of Christ? it may be he was Lord Treasurer of Egypt. (who can tell the con∣trary?)

[unspec 4] Fourthly, being thus invested into honour, * 1.10 and wealth, he continued therein for no small time, but full forty yeares, which length of time did soe season him in the sweetnes of what he had, as might (in all reason) make him most loth, and vnwilling to leave the same.

[unspec 5] Fiftly, having thus long enjoyed all this favour, he was free to holde it still if he would, no man doth ba∣sely vndermyne him by suborning Pharaoh against him, or by detection of him to haue beene a base E∣brew bratt from the beginning, and soe to enrage the King against him for that he had crept in thus farre, and kept in thus long; neither is any thing attemp∣ted by any man, which might make Moses to be dis∣content with his present state and soe resolue in a hu∣mor to leaue it, but he might hold what he had at his pleasure, even for perpetuity.

[unspec 6] Sixtly, adde to all these, that if he will be going, hence, either Egypt wilbe to hott for him, or if he will tarry therein, and joyne himself to his owne people, he could not but see Pharaohs tyranny, and theire mi∣sery much encreasing.

• ...Their burdens heavier,
• ...Their taskmasters feircer,
• ...Their bondage sorer,

And his owne among them, (if he will neede's make one) to be more extreame and extraordinary then all the rest, because he left soe much honour, and ease, and wealth, willingly to come to calamity t'were pitty (would Pharaoh say) but he should haue enough of it that was soe willing to it, and therefore let him (of all men) be most vexed, persued and op∣pressed aboue others, who was soe wittles that he could not tell, when he was well, and tarry in that happines which was soe graciously and freely con∣ferd vpon him, and wherein he might haue continued (through the Kings kindnes and grace) the longest day of his life, and would not.

These few (with some others moe, that might be instanced) being layd together on a heape, doe make vp mighty evidence in the eye of carnall reason to condemne Moses of manifest folly in forsaking his pre∣sent state, and following this course wherevnto he betooke himself at this time.

But bring them all (& all that can be pleaded to the same purpose) & let faith looke vpon them, that which was a beame before, is not soe much as a moath now, nor worthy in any wise to be respected; this one grace melts all these great things into meere nullityes, and make's nothing of every thing that was before vrged to this end: neither the kindnes of the Kings daughter, nor the favour of the King her father, nor all the great things he got by both, nor his long kee∣ping of them, nor his vndoubted danger, & disgrace in leaving them, nor every of these alone, nor all of

them together, could doe any thing with Moses, but he is resolute, (by faith) to forgoe the best estate the earth could yeed him, that he might partake with the worst, and most wofull condition of Gods peo∣ple, and to shew it, the holy Ghost doth witnes, that he did willingly chuse the one, and refuse the other, being not forced (by flesh and blood) to either, that soe the power of faith might fully & freely expresse it selfe in both, against all apprehensions, and objec∣tions of man whatsoever.

And why should he haue done thus, if he had not knowne our doctrine to be a most vndeniable truth? and how came he to know soe much, but by the ex∣traordinary instinct of Gods jmmediate illumina∣tion? who revealed thus much to him and gaue him both faith to beleeue it, and conscience to doe it accor∣dingly, in spyte of whatsoever might be suggested to the contrary. And why should not we fully assent to the truth herof, seing God hath gone before vs in dis∣covering and this man of God in doing, the same? espe∣cially seing besides Moses practise, Gods approbation, doth warrant vs; the Lord hath set to his hand (as it were) and confirmed, and commended this act of Moses vnto vs, as a fruit of that holynes and piety, which was in him, and should be in vs, who are com∣maunded to follow the faith of such, as (by God) are well reported of vnto vs, as this man is, who hath a most savoury name, in the middest of this sacred ca∣talogue, wherein soe many saints of rare note, are recorded into vs, and as much (if not more) is spoken of his faith, then of many others, and more of this one fruit of the same, then of all the rest.

So that, that which is here written of this man,

doth ratisy the matter we haue in hand, his practise (thus considered as we haue sayd) is plenary proofe of our point; it had beene apparant vanity, and gyd∣dynes, not any power, or truth of godlines in him, of he had not done thus by Gods direction, who by his spirit informed his mynde, and conformed his practise, and (by both) confirmed this vndoubted truth vnto vs: otherwise, it might haue well beene thought, he was more brayne-sick then obedient, and beene lead from this glory, to that misery, by frenzy, rather then by faith. But faith made glorious things vile, and vile things glorious vnto him, and soe he left the better state which was (jndeede) the worse, and chose the worse, which was (jndeede) the better, that all men might learne to know the lawfullnes of his carriage herein, and the conscience of their owne, if in any such like case, God call them vnto the like course.

Now if besides this of Moses, we should muster vp more examples to this end, it were most easy, (but not very necessary) soe to doe: this chapter would furnish vs with a multitude of those that haue (in like manner) done worthily, and beene famous, for this very thing.

What thinke you of Abraham, how were his thoughts, how stoode his hart this way? was he not well in this owne countrey? could a man be better, then to dwell in his owne free land, and to haue soe great abundance as he had of all good things? yet he must leaue all this fee-simple, and whatsoever he had vpon it, to goe he knowes not whither, only this he knowes, that whither soe ever it is, he hath not a foote of ground, nor any thing at all there, but must

come from a rich inheritance, and great estate, where he might commaund; to sojourne and be entertay∣ned as a stranger vpon curtesy where he could get foode and lodging for his money. And this he did at Gods command of his owne accord and vnconstray∣ned, assoone as he heard he did obey, which he had no reason at all to haue done, if faith had not furnished him with this perswasion, and furthered him to this practise: had he not knowne the worst place and state God called him vnto, to haue beene incomparably better then the best God called him from; he had ne∣ver stirred his foote; but being convinced of this truth, and mooved of God, he went willingly out, as one that knew well, the worst that he could goe vnto to witnes his obedience as a child of God, would proue more happy to him, then all he could enjoy and posesse vpon others tearmes.

It were but a fruitlesse filling vp of time, to adde more examples to a thing soe evident, and vndenia∣ble as this truth is, we will therefore passe from these, to the reasons of the doctrine, to vnderstand why these things are soe, and how they come to passe; and herevnto we haue the more reason, because this that we teach, seemeth to be against all reason, and sence, that man can commonly conceive.

I doe freely professe when first I apprehended it in my hart, it appeared like a strang Paradoxe to my self, a point, incapable of truth, jmpossible to be be∣leeved; and therefore I doe not wonder that it should be soe hard of digestion to corrupt nature, and carnall reason, and that it will not downe with soe many: Nature cannot entertaine it, it is grace that must first rectify nature, and then certify it herof.

The Lord never put this opinion into any mans hart, nor vrged the practise of it at his hand, before he had refyned his vnderstanding from the drosse and dotage, ignorance, and error, wherewith it stand's defiled by corrupt nature: let vs then stop the mouth, yea, the breath, of flesh and blood, and open the passages of the spirit of God, and giue free vent vnto them, and they will soone shew vs the way (and that by good reason too) to be throughly posessed of this point of truth, and that it is most worthy to be creddited of vs, and embraced by vs.

And the reasons inducing vs herevnto, doe arise out of the due consideration, of a double conclusion, which we will propound and proue vnto you, that you may carry them in mynde evermore, as golden & most precious remembrances, worthy to be engra∣ven deepely and perpetually, in our harts, that nei∣ther Satan, nor the world, might ever raze them out, but that they might remayne with vs all our dayes, * 1.11 even till death. And the conclusions are these two.

• [unspec 1] 1. Noe estate can be evill to a childe of God, but even his worst, is good for him, yea best vnto him.
• [unspec 2] 2. Noe estate can be good to a wicked man, but even his best is evill to him, yea worst for him.

The very worst proue's well to a godly man, and bad is the best, to the vngodly. And in the cleare confirmation of these two conclusions, the reasons of our doctrine will most evidently arise vnto vs, for it cannot but follow, yea flow most naturally in the course of all sound argumentation, that, if the one's evill be good to him, and the others good become evill to him, then must the meanest estate of the former, be much more excellent, then the greatest happines of the latter.

Now either of these Conclusions resteth vpon vn∣deniable prooffe and demonstration,

For the first thus: * 1.12 That estate which cometh vnto a childe of God, accompanied with the infinite loue wisdome, goodnes, and power of God, must neede's be best vnto him: But his worst estate cometh thus vpon him: Therefore it must needes be best to him. Nothing here is so much as questionable; for sence sayes the first proposition is true, that what come's soe, come's well. And the word of God in the evidence thereof, and the worke of God in the experience there∣of, vpon all his afflicted one's, saith the second is as true; the third (then) must issue vndoubtedly out of them both.

Againe, that estate which worketh towards the furtherance of our best good of all, must needes be best for vs; But the worst, the most wofull, and distressed state of every childe of God doth worke for the best: therefore it is best for him. In this argument all is sound, for no man can doubt of the first proposition, and the Apostle putt's the second out of doubt, where he saith [All things, * 1.13 (and there he comprehend's the worst things the world can yeeld) worke together for the best:] the conclusion then come's in of it selfe. And soe the first ground is cleare.

For the second thus. * 1.14 That estate which doth soe harden mans hart, that he becometh thereby least capable of mercy, and most lyable to justice, (and soe furthereth his vtmost confusion, and eternall over∣throw) must of necessity be the worst for a man that may bee: But a wicked mans best estate doth thus: Therefore even his best estate is miserable to him. No man can with any colour question the first proposi∣tion;

and God giue's vs sound confirmation of the second, * 1.15 where he saith [ease stayeth the foolish, and the prospe∣rity of fooles destroyeth them:] here, by the [foole] we must vnderstand the vngodly man, and by [prosperity] all that which he judgeth most happy to himself in this life. Now if nothing bring a wicked man sooner to destruction then that which he most affecteth, and desireth; surely, the same is worst of all for him.

Againe, that must neede's be a mans worst estate which is most accursed of God to a man: But a wicked mans best estate is most accursed of God vnto him: The∣refore his best estate cannot be but worst vnto him. The first proposition is easy, and evident (of it self) to be beleeved: * 1.16 The second is avouched by Moses, where he curseth in the name of the Lord [all the, en∣crease, and store, and fruit of a wicked man, whether of his body, or beast, or ground] now if his encrease be accursed, then the more he hath, the more accursed he is, and as either himselfe, or any thing he hath aboundeth, soe doth the curse of God abound with it; if he grow from hundreths to thousands, soe also doe his curses multiply from the Lord who hath cursed the blessings of every vngodly person. * 1.17 And it is to be marked, (as a most remarkeable curse) that he is not cursed in the want of fruit,* 1.18 or barrennes of his body, beasts, or ground, for that would every common man account a curse indeede, but, he is accursed in the posession, and prosperity, and growth of these things; and this is a more wofull, by how much it is a more wonderfull curse, that a man should haue soe much, and be soe much the more vnhappy by having it. So then, if thus it be, then is a wicked mans best estate worst for him, be∣cause it is most accursed to him.

And thus these two conclusions stand vpon cleare and vnquestionable grounds, and are jmpregnable tru∣thes, and being soe, our mayne doctrine must needes issue from them both, as naturally as water from a fountaine; and that thus.

If no estate can be evill vnto a good man but even his worst is good vnto him; and (on the contrary) if no estate can be good to a wicked man, but even his best is evill to him; why then, it must needes come to passe, that the worst estate of Gods childe is better then the best of any wicked man: But both these haue beene abundantly prooved, and therefore the truth we teach, is fully confirmed; for can any man soe much as once doubt at all, whether the meanest good estate be to be preferred to the greatest that is evill? or demurre whether he should chuse of the two, (if he were put to it) a poore and perplexed condition which may helpe him to heaven, or a prosperous and opulent estate, which would hasten him to hell? Cear∣tainely this question would soone be assoyled, if it were put to any man (had he but common sence) to be determined, for even naturall reason would giue quick resolution, that the worst of that whereby a mā might be happy, were to be chosen and preferred, before the best of that which will procure a mans misery.

Why then, the worst of the one being soe good, and the best of the other soe bad, we cannot but yeeld to our doctrine, being overcome by vndeniable evidence both of example, in him that hath tryed both estates by his owne experience; and of reason, approoving that which he (vpon tryall) had practised in refusing the best of the one, to choose the worst of the other.

So that if we will beleeue either Moses (who is the man that hath done it) to evidence the truth of his faith, or God, who hath magnifyed Moses in that which he hath done, to be truly faithfull, our myndes must be throughly setled in the assured perswasion of what we haue soe plainely propounded, and prooved soe plentifully, and hold it fast vnto our owne harts, as our duty to doe the like, if the Lord shall cast any the like occasion vpon vs, and call vs forth, to try, and declare our faith, by being put to the practise of this truth, to see whether we will soe esteeme the reproach of Christ, and the persecution of the saints, that we will giue over and abandon, the riches of the earth, and the pleasures of sin, to embrace the bitternes of those that are beloved of God, before the sweetest delicates of those who are abhorred of him. A time may come, when it may be our turne either to a∣vouch this doctrine by our conformity therevnto, or deny the Lord who hath avouched it to be his truth. And cursed are they who stand convinced in conscience, of any truth of God, wherevnto they re∣fuse to yeelde obedience.

We should doe well then to doe (as the wise man saith all wise men doe) to wit, * 1.19 [lay vp knowledg] even the knowledg of this particuler, to bring it into practise, that our good works suitable to it, may make good, this word of God which hath shewed it to vs, and that therein, every man may become a Moses, to be thus faithfull before the Lord, as he was, in this thing.

And that we may be the better brought vnto it, and haue our naughty harts the more happily pro∣voked to the holy purpose of this heavenly practise;

let vs now proceede from the apparant proofe of the point, to the powerfull application of the same, vnto all such, vnto whome it doth, or may any way appertaine: that is, all sorts of men, both good and bad, saints and sinners; something it hath to say vnto either of them severally, a sunder, and something to them both, joyntly together. There is very litle truth (if a∣ny at all) that God revealeth, but it looke's every way, and is of some jmportant consequence to all persons whatsoever, if the sappe and juyce of it be pressed and wrung out, as it ought to be.

[Vse. 1] Let vs then in the first place consider of what vse it is to Gods owne people, * 1.20 and what fruit of com∣fort his blessed and beloved ones, doe receiue from the sacred truth which we haue sowen, for nothing but heavenly joy, & sweete consolation, can be rea∣ped and carryed in, to them from any thing which the Lord hath revealed from heaven; for it is writ∣ten, [light is, sowen for the righteous, * 1.21 and joy for the vpright in hart.]

And (to speake as the truth is) what childe of God can speake of this truth, or heare of it being spoken, without solace to his very soule, if he haue faith to beleeue the same? ceartainly, if we be not comforted by it, it is only because we are not confirmed in it; were we well resolved of it, we could not but re∣joyce in the assurance therof.

For why? what is it that trouble's and perplexe's a childe of God, but his present estate of misery and distresse; and the worse a mans misery is, the more wofull is our distraction through the same, and when it come's to the worst, many times we grow from di∣straction to desperation, and begin to throw our

selues into forlorne and hopeles and infernall con∣ceits touching our present condition, and to giue over both our selues, and all expectation of ever being any more happy; the present clowd of our ca∣lamity, is so thick and darke, that we can see no sun∣shyne through it, nor dreame of any more good dayes during our lives, but make account to be per∣petually miserable and vnhappy, and to be in soe bad case, as none can be in worse, nor many, nay, scarce any, (as we thinke) in the like.

Now in this case, what can be more truly sayd to the saints then that of Christ to the Sadduces, * 1.22 [yee erre not knowing the scriptures, nor the power of God] it is only your ignorance that make's you ill conceited of the state you are in, and to mistake both it and your selues soe much as you doe; did you vnderstand the scriptures, and the power of this truth of God, as we haue made it plaine, it would soone be seene, how wyde you were from the truth of your estate, for, whereas you thinke (now you are at worst) it's scarce possible that any body should be soe bad, this truth will tell you, and teach you to know, both that you are now no worse then any child of God may be; as also that no wicked man is, or can be soe well at his best, as you are and shall ever be at your worst.

And indeede soe much the more sweete and hea∣venly is the benefit of this doctrine, by how much it expell's the deadly venyme and poyson, of one of the most heavy and hellish temptations that doth vsually sursprize the soule of them that are affected and humbled of God. And that is, the ayme and estimation, they haue taken of themselues and their estate, (not considered in it selfe, but) compared

* 1.23 with others, who are wholely free, and feele no such sorrow or extreamity as they doe: And commonly the divell carrye's the eye, and settle's the observa∣tion of Gods children, only vpon such jmpious, and prophane persons, as escape the misery wherein to they are fallen; and having fastned them vpon such an object, he then turmoyle's the mynde, and ty∣rannizeth over the thoughts, and double's, yea multiplye's the vexations of their soules, not soe much that they are in distresse, but, most of all, that others are out, who are notoriously vngodly; and herevpon, their thoughts doe offer to fly in Gods face, as if he were nothing soe gratious, or righteous, as he is magnifyed to be, seing he lett's his owne chil∣dren fare soe ill, and suffer's his enemyes, who are rebells against him, and no better then dogs or swyne, (in his account) to be as well as hart can wish: and it is kindnes, or justice, in any earthly father to vse his children worse then his cattell? and if not, how much lesse loue, and more wrong, must it be in him that is heavenly, who make's himself the mirrour of all mercy, and favour: and then as God is thus censured, soe are wicked men applauded, and the generation of the just condemned.

Satan hath not set vpon a few with this suggestion, and there are not many who haue beene assaulted, but they haue beene foyled. The stoutest of Gods army haue shrunke shrewdly, and well neere fain∣ted through frailty, a man would wonder to see such mighty champions soe miserably dishartened, and discontented, when they haue taken notice how themselues haue beene afflicted, and other (most vn∣godly persons) exempted from the evills wherewith

they haue beene heavily laden so long.

David was soe deeplely discomfited hereat, that he began to conceit well of wicked mens estate, and to question (yea, and condemne) his owne, and all the people of God, concerning this thing, when he saw the prosperity of sinners, and the misery of him∣self. Let himself giue vs evidence how he was ga∣stard, and like to haue gone quite beside himself, yea to haue fallen, right downe, the divell had so mislead him, and trip't vp his keeles, that he was even gone and ready to giue over all: * 1.24 we haue the particulers related by himself at large in the seaventie third Psalme; where he tell's vs, how this very thing had like to haue cost him an jrrecoverable fall, and had woun∣ded him almost incurably; and how much a-doe he had to bring his hart to the due consideration of this matter, and to temper his mynde which was soe migh∣tily distempered, with doating on his owne distresses, and dreaming of their happines; and when he compared these together, (to wit, their welfare, and his owne affliction) he was in a heavy taking, and growing to∣ward a hydeous resolution; even (as it were) to hang his religion on the hedge, and to joyne himself to such as were hellishly jrreligious, because at the present they were in better case then he. Neither was this temptation for a litle time, nor did it, (during the time it helde him) trouble him a litle, but it stuck long by him, and bitt by the bone; insomuch that he could not either easily, or quickly, come to settle himself into better, or sounder thoughts, that he might stay himself vpon the truth. And why, (I pray you) did his owne bad, and their good estate trouble and puzzle him soe much? was it not because he was not either

at all informed, or not well advised of this truth we teach from God, who hath avouched vnto vs (as we haue heard) that the worst estate of his owne peo∣ple, is incomparably beyond the best prosperity of wicked persons? Had David learned this lesson well, all this labour, and danger, had beene spared, and he had beene well able, to haue waded happily through the deepest temporary vnhappines, the world could haue brought vpon him.

Nor was David the only man in this conflict, but good Ieremiah (a man of no meane piety, or ordinary parts) he was also very sorely put too'te in this parti∣culer, and never soe neere a conquest in any com∣bate, as in this: his owne mouth shall say how he was amazed, and put to a pittifull non-plus, when he consi∣dered, * 1.25 the course of Gods dispensation of these owt∣ward favours. That God was righteous he durst not deny, he knew it right well; but a reason why wic∣ked men should be in rest and peace, and himself so wretched, he could not any way comprehend: this he saw, that they were had in honour & admiration, he was in contempt and derision; hereat, he was at his witts end with wondring, and though he confe'st he durst not enter into disputation with God, yet he is bold to aske him the question, and entreat him to tell him, how, and why, they are in peace, and are planted, and doe prosper, that transgresse rebelliously? whereas with him (and other of Gods holy one's) it was nothing soe, but contrarywise all misery and calamity that could be, came vpon them; how this should be, he could not tell, he desire's to talke with God about it, not being sufficient to answer & satisfy himself in this thing. And how came it

to passe that a Prophet of God, of surpassing sanctity and holynes, of extrrordinary vnderstanding and knowledg, a man mighty in grace, of an jmpregna∣ble spirit, was thus battered and beaten downe with this weapon? why surely, for ought we can see, the only reason was because he had not yet girt on the powerfull sheild of this precious truth, to saue him harmeles of the dreadfull dynt of that poysoned sword wherewith he hath hurt soe many holy saints of the living God; had he beene armed with the evi∣dence of this doctrine, and able to haue sayd; [thus] why? the very worst of a child of God is beyond the best of an vngodly man, this point had never made any scruple, nor beene occasion of any doubt, or de∣murre in his mynde, himself had beene soone satif∣fyed, satan had beene soone confuted, all, on all sides had beene so well resolved, that either there would haue beene a quick end, or no beginning of this busines.

Vnto these two, it were too easy to instance many more (in Gods booke) as great, and as good as they, who haue beene surprized in the same kinde, but it is needles to multiply more that haue beene soe as∣saulted, for we want not, (if we looke well about vs) those that at this day, are in like manner tempted, the temptor having tryed this bayte and found it to ensnare so many, make's vse of it still, & ever will, be∣cause of the prevailing experience of the same. Doth he not come vpon Gods people now, and (in like manner) vpbrayd God to them, and them to themselues; happing to make them weary of the way of God, and to encline to his course? what (saith he to a persecuted and afflicted Christian) is this the

God you thus magnify, for infinite wisdome, power, pro∣vidence, kindnes, loue, mercy and favour, that in all these he is admirable, yea incomprehensible? and are you those redeemed, and beloved one's, for whome all this (and I know not what more) is reserved? are you his sons, daughters, his deare spouse, yea, neere as his owne members? i'st possible, he should be thus good, and you in soe ill case, and others whome he make's you beleeue he abhorr's, and neglect's, to enjoy the common mercyes which you want? How can this stand either with his mercy, or your piety? with his good promises or your godly practises? it can∣not be but either he must not be the God you make account off; or you not the men you jmagine your selues to be; ceartainely either his goodnes, or yours must faile, seing soe it is, that you are in worse case then they that are starke naught; were he such a God, or you such men as is supposed, it would be o∣therwise then it is, both with you and with these wic∣ked one's; they should haue lesse prosperity, and you more happines, you should be in better condition, and they in worse.

And if once he haue but brought vs to make question either of Gods goodnes, or our owne, he hath enough, to make vs wholy miserable, in suspec∣ting both the goodnes of Gods nature, and of our owne grace, because he well knowe's the Lord cannot en∣dure, but doth abhorre, both his owne, and his chil∣drens state to be mistrusted, inasmuch as (befides, the detestable dishonour offred to his owne most glorious majesty, to be brought vnder the distrust and jealousy of his creature, as if he were not that he seemed to be) the divell is herein gratifyed, and his

lymmes are applauded, and the gracious saints, and sons of the most high condemned, as if those who by the word of God seeme to be his best beloved, (in regard of the many glorious things that are spoken of them) should (by his worke) appreare to be most neglected, (in regard of the many greivous things that lye vpon them), and on the other side, such as are laden with many terrible threatnings in the scriptures, should confute all that is therein denoun∣ced against them, by the perpetuall experience of a prosperious condition for the greatest part of their dayes.

And this was the thing about which Iobs freinds lay at him soe hard from day to day, and would haue had him giuen vp all, and graunted himself an hyp∣procrite, being perswaded themselues, and doing their best to perswade him, that it was an absolute jmpossibility, and a thing simply incompatible

• ...Both with Gods justice and mercy,
• ...And with Iobs religion, and piety.

That he who was (by Gods owne mouth once and againe) commended to be the best, * 1.26 (one of them) in the world for goodnes, should become the wofull spectacle of the whole world for extraordinary evill of affliction and distresse. But Iob himself was won∣derfull happy in this passage, and knew well how it was with him before the Lord, and all that they could vrge, did not make him start a hayre from his integri∣ty; hence he call's them miserable comforters, and Physitians of noe value, and comfort's himself with that assurance which his soule did finde in the vn∣doubted evidence of his eternall happines, which the eye of his faith could clearely, and comforta∣bly

discerne, through the thickest of his present ca∣lamity and tribulation.

He well knew (which we must all learne, and la∣bour to know) that our present estate in this world is no good glasse, or spectacle to looke through, and to represent a childe of God soe to vs, as the Lord looke's vpon him, and as before the Lord we must esteeme him; noe, nothing is more deceivable, and lesse to be trusted, then the visible condition of any man, in respect of his temporalityes, which may flow, yea overflow, to the most prophane, and fall, and ebbe, even a-dry, to the last drop, from the heires of heaven, as most vsually they doe; and though they doe, yet are they much more happy when they are wholy empty, then the other can be in their most abundant full∣nes; and better in the depth of their misery, then the men of the world in their highest strayne, and greatest streame of prosperity. And were our vnderstandings soe enlightened herein, that we could be stedfastly setled in the infallible perswasion herof, this prevay∣ling plea of the temptor, would prooue a meere nulli∣ty, a very vanity, and we should be able, not only to endure, or holde out, in such a hard time, as we can∣not shun (as divers of Gods deare children haue done) but with Moses, rather make choyse of such a meane state, and forsake a better, to approue, our obe∣dience, then to dwell in the tents, and enjoy the de∣lights of the vngodly, vpon such tearmes, as ordinarily their tenure is taken, and holden, (betweene the divell, and them) here in this world.

Let no mans temporall condition then, be the least oc∣casion to call his spirituall, or eternall state into ques∣tion, be it farre from every faithfull man to judge ac∣cording

* 1.27 to such owtward and vnceartaine appea∣rance, God never built his goodnes to vs, nor our hap∣pines before him, vpon such sand, which will swell, and sincke, vpon the shift of every wynd, and surges of every tyde, the foundation of his loue is more firme and vn∣mooveable. And know, there is no happines in the whole earth, good enough to be the least tokē of his true loue, nor any earthly evill vnder heavē, bad enough (even at the worst) to distemper the harts of his e∣lect, in the least, yea though all the poyson and ma∣lignity thereof, were possible to be emptyed vpon one man. He that hath assured vs that our worst, doth exceede the best of other men, would haue vs harten our selues, and solace our soules herein, knowing that the true weight of this most worthy truth, will overpoyze and beare downe all temporary affliction that hangeth on, or presseth downe in this present evill world.

Be it graunted, (for it cannot be denyed) that the worst end of the staffe is in the hand of Gods people, and that it is ill with them, when worse men fare well, let the divell haue thus much yeelded, if he will dispute the case; (truth is able giue error some advantage, and yet conquer too) well, what will he herevpon inferre? what shalbe his forced and infernall conclusion of this our free concession? why this that Gods people are in worse case then wicked wen; well, be it soe, and what of that? say, they are, will any thing follow to their true discomfort, whose soules the Lord would not haue made sad? if any thing more then this, let the divell say his worst, and produce, and presse it, to the vtmost, but if this be all, all is nothing: Satan is con∣founded, we are confirmed, wicked men are befoold',

in all this; for why? though (in some earthly, and temporary sence) we may say, our case may be worse then theirs, and theirs better then ours, yet God hath given vs to know, that in spirituall and heavenly consideration our worst is better then their best, and this proposition we doe, and dare avouch, in the face of our feircest adversary the divell, or the most fu∣rious of those tyrants which he provoketh against vs; who thought to inferre some hydeous and hopeles consequence out of these poore premisses, whereas nothing can issue from our perplexity, and their peace, by any sound evidence, but that which wilbe

• ...Glorious to the Lord,
• ...Ioyous to his people,
• ...Greivous to the vngodly, and
• ...Mischeivous to the divell himself,

Who observing vs thus compleately armed, against his mightiest engyne, must now, either with shame give o∣ver his olde trade of tempting, or with sorrow giue o∣ver his jdle hope of prevayling, and begin to thinke himself lesse able to conquer vs, and every child of God (who hath this hope) to be more then a conquerour through Christ, who hath loved them, * 1.28 and in his loue made thus much knowne vnto them, to make them most harty, in their hardest estate.

And now (beloved) is the accuser of our bretheren (and of our selues) cast out, and overcome; we haue woone, * 1.29 he is downe, for at the lowest, he see's that we know our selues to be farre aboue all his lymms, even all the highest, and happiest, they can be in: and seing he per∣ceive's that we now vnderstand this truth, what hope hath he to make vs by any meanes miserable, seing we can beleeue that we are more happy then any of his

can be, in our greatest misery.

And that we may be the better enabled in our selues to overbeare him, let vs descend from the generall no∣tice herof, vnto those particuler instances of all kinds of evill wherevnto we are incident, and we shall finde true cause tryumphantly to out-face him in every of them, from one to another, as we may haue occasion to enquire into them in order.

Put the case where you please, nay let Satan haue leaue (if you will) to particulate where he will, in those miseryes; which he imagine's may be most for his advantage, and our damage: whether poverty, or capti∣vity, or infamy, or tyranny, or death it selfe; we shall suf∣ficiently solace our selues, and silence him, in each of these.

Let vs looke a litle into them severally: * 1.30 Is not the poverty of a childe of God better then the wealth of the wicked? let Lazarus, and Dives be the men that shall decide the matter; I dare say you haue read, and heard of them both, in Gods booke; the one is described by his penury and want, the other by his superfluity and abundance: the one fared deliciously every day, and was sumptuosly arayed in purple and fine lyn∣nen; the other had but rags (and scarce them) to co∣ver him, and desired but the offall or reliques of the rich mans table to refresh his hungry body, and to fill his empty belly. Now, (I pray you) which of these two, was in the better case, and which of their two condi∣tions would you chuse, all things considered? I sup∣pose no man that hath heard all the truth that is tolde of them both, but he had much rather be in Lazarus poore state, then haue the riches of the other, and soe the poverty of Gods child, is happier then the

vngodly mans abundance; and that which was here but parabolically propounded, * 1.31 vnder these two per∣sons, wilbe found really true betweene any two in the world, in their condition. [Better is a litle (saith David, first, and Salomon once & againe) that the righteous hath, then the plenty & store of a wicked man, nay, of many wicked mē.] Our least doth much exceede their most, in every respect whether of money, meats, apparrell, or watsoever. * 1.32

Againe, is not our restraint, and jmprisonement, bet∣ter then their liberty and freedome? Let Gods child be the prisoner, and the jmpious person be free at plea∣sure; a prison wilbe found happier to him, then a pallace to the other. It may soone be tryed betweene Peter, * 1.33 and Herod, the one was in hard restraint, even in chaynes, the other might goe where he would; yet (I warrant you) he that reade's the story of these two, and count's the middle and both ends, would rather be Peter in the loathsome dungeon, then Herod in the highest admiration. Base vermine devoure Herod in all his pompe, magnificence, and royallty: the Angell of God guards, Peter in restraint, and bring's him out miraculously, and joyfully; and this is left recorded of God to comfort vs (inasmuch as nothing is more against nature, then to be caged vp, and kept in) that we might know, that our God can make that restraint more happy to his, then another mans enlargement can be to him. The byrd it is kept in a cage is safe, and well provided for, of all things meete to make him sing; but the vulture, and kyte, often prey vpon those that fly in the open firmament of heaven.

Nay, say it come to captivity, * 1.34 (which is a strayne of extraordinary restraint) put case Gods childe be taken captiue, and kept in slavery, and that Gods

enemy be the party in authority to detayne him there, and to tyrannize over him in a strange land: I make no question but the captivity of Gods people shalbe found to be a condition more truly comfortable, thē another mans eminency, yea soveraignity, though he were the King of that countrey wherein they are kept in bondage. Daniell and Nebuchadnezzar shall de∣cide it, the one (viz: Daniell) was the captive, the o∣ther was the King, let any man say (who hath consi∣dered what is sayd of them both) which of the two he would chuse to be. Surely, if the odd's had not beene extraordinary, in the comparison, and pro∣portion of these estates, Moses had made no good match, in leaving to be a Courtier to become a Captive; but he well knew that the meanest and most oppres∣sed Israelite in Egypt, was more happy then that migh∣ty Monarch, that kept them vnder. Soveraignity in a Pa∣gan, is not comporable to slavery in a Christian. Let God giue sentence by his revealed word, and it wilbe ap∣parant to be a truth vndeniable and vndoubted. A throne, and a crowne cannot be so good to another, as a cottage, yea, a dunghill to those that are the Lords. Againe, * 1.35 is not our persecution better then their pleasure? and are not our very distresses, beyond their delights? I thinke the three children in the fiery fornace, will soone satisfy vs for that, * 1.36 for they were in more com∣fortable plight in the midst of these feircest flames, thē he was who cast them in; and that the tyrant himself is forced to confesse, & also maketh decrees to con∣firme the same vnto others, that out of his mouth, all men may know the power and favour of the Lord to his owne, in sweetening their extreamest bitternes; and his wrath and vengeance against all vngodly ones,

in envenoming and poysoning their greatest sweet∣nes. God hath many precious comforts for the perse∣cuted, but nothing but curses and plagues for persecu∣tors. The very infamy and reproach, of such as suffer for the truth, doth surpasse the honour and reputa∣tion of those that cast contempt vpon them; for the Lord doth renowne the one, and renounce the other: Men fawne vpon mighty tyrants with glorious titles, but God doth frowne vpon them as base and igno∣minious persons. How many pages of his sacred booke are perfumed, with the odour of their sweete names, who haue beene disgraced for God? and how many stories doe record the rotten, and stincking me∣mory of their oppressors? the one goe for glorious martyrs, the other for egregious and defamed malefac∣tors. And this made some who mockt the Apostles at the first, * 1.37 when they had afterward better bethought themselues, they left mocking, and became disciples; they gaue over reproaching, and fell to professing the gospell; and they had no reason thus to doe, had they not knowne that it had beene more excellent to haue beene an infamous Christian, then an honorable in∣fidell.

But passing over all these, and supposing the worst that can come, * 1.38 (if the worst doe come to the worst) if men must resist to blood, and that Death must end all the foresayd afflictions, of poverty jmprisonement, cap∣tivity, persecution, infamy, and whatsoever can be en∣dured in this life. Is not our Death, better then their life? yea, God hath sayd it, as it may appeare in that which he hath enforced from the mouth of a most wicked man to witnes it. What say you to Ba∣laams wish, (and that vpon his best thoughts) when

he had but the taste, and seene (as yet) but the glympse of the happines, and glory of Gods people? even Balaam who came of purpose to curse and ma∣ligne them, and therefore, (vnto him) it may well be thought, the life of Gods people was as bad, as a death, and worthy of his vtmost excecration; yet noe sooner had God shyned a litle vpon him, only with some litle light, (without all life) of this truth; but the man is more in loue with the death of the righteous, then with his owne life, and would gladly cease to liue as he did, to dye as they doe; his wish shewe's enough to make this good with advantage, how earnestly doth he vtter it? * 1.39 [Let my soule dye the death of the Righteous, let my last end be like vnto his] and no man in common sence can wish any thing but that which either is in∣deede, (or in his apprehension) for his owne welfare. Moreover how many singuler respects are there wherein, the death of Gods childe is to be preferred to the life of a wicked man?

• ...Our death is precious, * 1.40
• ...Their life is vile,
• ...Our death desiderable,
• ...Their life abhominable.

Thus in the last enemy which is death, we overgoe the vngodly, and are, (or ought to be) soe farre from changing liues with them, that we will not giue our death (which is the worst that can befall vs in this world) for their life, which is the only darling they desire beyond all other, to enjoy vpon the earth.

And soe we haue seene in all these particulers se∣verally, how the odd's is ours in all respects, there's more to be got by our greatest evills, then by all their best good, instance where you will, it's evident, in every

thing which can be named, or conceited.

I will now speake but once more; and that shalbe of all, and every of our evills summ'd vp together, and gathered into a totall, that as in the Items before, soe now in them all at once, it may appeare, that the whole masse of our misery, or the greatest measure therof, that can be powred in, pressed downe, even till it run over vpon vs, is more happy, and much better, then all the good things, that can be cast vpon wic∣ked persons, yea though the whole world should empty all her fullnes, and excellency, to giue them the largest contentment, that could be wished.

And we will giue you sufficient security for the truth herof, in one that is beyond all exception, to wit, Iesus Christ, who was a man of sorrowes, a mirrour of miseryes, in whome all kinde of calamity did com∣byne, and settled it self vpon his sacred person, (con∣sidered as he was man) seizing both vpon soule and body at once, & in inexpressible manner vpon both, and either. It would be too tedious to particulate those severall passions which he felt, neither indeede is it more possible for vs to declare them, then to endure them: How was he handled, and humbled, of God, of men, of devills?

• ...Of God, in justice, seing he suffered in mans stead.
• ...Of men, in mallice, being instigated by the divell.
• ...Of the divell, in outrage, being permitted of God to afflict him.

The severity of Gods law, the extreamity of mans cru∣elty, the vtmost of the divells tyranny, was excercised vpon him; betweene these three, he carryed (at once) the vengeance of heaven, the malignity of the earth, and the despite of hell, all these envenomed vyalls being full of

his fathers feircest wrath, and most dreadfull indig∣nation even to the loathsome lee's, and poysonous dreggs, were powred vpon his precious soule and body, soe that he was all over drentch't into the most wofull condition that a creature could be, as car∣rying the malediction of the most mighty God, and that whole curse, which was due, (by divine law) to man∣kindes corrupt nature in the elect.

Now take him at the very worst, and vtmost of all this evill, jmagine him as betrayed by Iudas, appre∣hended by the High Preists servants, pynnioned, and arraigned before Pilate, & there reproached blind∣folded, buffeted, and every way most barbarously a∣bused, with thornes, rods, and whatsoever could be done to his jgnominy, and misery, follow him from thence to his Crosse, and thinke what he endured there, in sight of all men, besides the vnseene sufferings of his soule, before in the garden, and now againe, which made him fill the firmament of heaven with strong, and strang cryes, as being simply insufferable to a meere creature, (without the vtter destruc∣tion of the same) vnlesse it had a Duty to support it. And in this basest, bitterest, and most heavy condi∣tion, set by him some one among the sons of the mighty, & conceit that mā in a compleat contrariety to all this, put vpon him all the pompe, pleasure, princi∣pality, power, honour, & whatsoever hart would haue; aignify him with the dominion of the whole world, and let all the crownes vnder heaven be brought into one, and set vpon his head; nay, diesy him (as Herod would haue beene) and make him the only Monarch of mankinde and that nothing may be wanting to his absolute welfare in a temporary, and terrenall

estate let all mynes yeeld him treasure, all fruits giue him pleasure; yea thinke him as much more happy a∣boue all men, as Christ was more miserable then any man. And when these two shall stand together (thus) in thy thoughts, say which of the two thou judgest in bet∣ter case, and in whethers estate thou wouldest chuse to stand; either in Christs at the morst, or this mans at the best. I make no question but every true Christian would quickly determine the case, and make his choyse, and none but the Atheist, or infidell, would take any part with the other. Why then, is it not playne that the greatest heape of most heavy vnhappi∣nes, being piled vp together, and throwne vpon the person of a childe of God, is more light, and easy to beare, beyond all comparison, then mountaynes, or my∣nes, yea, or whole worlds of wealth, and whatsoever els of the best things, that can be either devised, or desired, to fill the sensuall hart of sinfull man. These two then, (thus considered) doe cleare the case, and make our comfort vnquestionable that all our evill exceedeth all their good, and that therefore, though the Lord, doe please to lay his heavy hand vpon his owne, and to let those prosane one's goe free, and vn∣touched, and soe to seeme to be in better case then we, yet now we see not only by prooffe of evidence, but also by powerfull experience, that the worst we haue, is better then the best they can haue; our miseries are beyond their mercyes, yea, our hell, exceede's their heaven, and soe they sillily insult over vs, but we justly over them; and Satan is but a foole to turmoyle vs with these perplexed thoughts, of the welbeing of his vassalls, and our ill condition, vnlesse he could o∣verturne, and take away the ground of this glorious

truth, which overturne's him, and make's vs to glory and tryumph in our most greivous tribulations, vn∣der the blessed hope of much present, and of infinite and everlasting faelicity to come to vs, for ever and ever, in due time.

And beloved, vpon these premisses (thus considered) we ought to be soe farre from wondering at our mi∣series, that we should rather turne all our admiration vpon our selues, and begin to wonder at our owne weaknes, ignorance, and infidelity, and to be wayle our wonderfull want of faith in this heavenly truth; which if it were well beleeved, and applied of vs, might and would, be soe farre from encreasing our cares, * 1.41 that it would rather cause vs to [account it excee∣ding joy when we fall into many tribulations] and in stead of blessing vngodly men in our thoughts, at their best, we would blesse God for the basest, and most dejec∣ted state whereinto it should please him to suffer them to cast vs: did we know all, we would soone be weary of their welfare, and most willing to vndergoe that condition which is reputed most wretched and wofull.

Shall we lanch a litle further into the deepe, and discover the rich, rare, and hydden treasures of this hea∣venly truth? that by our knowledge of them, we may truly finde, * 1.42 that [as our afflictions doe abound for Christ, our consolations should abound, (yea superabound) much more, by Christ,] and also, that the surther we wade in the particulers of our woe, we shall still de∣scry more abundance of blessed joy, and celestiall consolation flowing so fast vpon vs, that therein we may swym and bath our selues, in our greatest bitter∣nes, and by it, be sweetely saved from sinking in that

sea of sorrow and distresse, wherein soe many doe most miserably (as in a bottomles gulfe) drowne and over∣whelme themselues irrecoverablely. Assuredly if we come to survey the happy, and worthy, differences of our worst estate, and their best, and what singuler and surpassing advantages we haue of them every way; we should (at once) gather both much more abun∣dant assurance of this truth, and also evidence of jn∣comparable comfort from the same: inasmuch as it will vndeniablely appeare, that in our heaviest estate, our state is soe heavenly, as may, and will, (being right∣ly ballanced) wholy overbeare all discomforts that can come vpon vs; & teach vs to trample tribulation vnder our feete, as a thing more fit for our holy con∣tempt and scorne, then for our carnall care or feare.

Let vs then make our approach, and draw neere to some few, of those innumerable particulars, which we might readily produce; instancing in such only, as for evidence are most vnquestionable, and for conse∣quence most comfortable. And the neerer we come, the more will our joy arise, and encrease vpon vs, by the bright beames of that blessed and celestiall light, that shyneth from heaven soe gloriously, in every severall difference and advantage betweene their best, and our worst estate. For you must know, that as the difference. soe the advantage, betweene our condition and theirs, is exceeding great, and beyond all dimension, yet we will ay me & guesse, as we are able, to vnfolde such as we shall finde most playne, & most plentifull to our propose in hād. To come to them thē: The first is this.

* 1.43 1. A childe of God is blessed in his worst estate, and an vn∣godly man is accursed in his best.

Can there be a wyder difference, or a worthyer

advantage then this? the difference betweene things blessed and cursed of God, is the most that may be, for God make's these two, the vtmost extreames, both of all naturall, spirituall, and eternall good, and evill, and the advantage is the same with the difference, that is to say, as much as can be vttered or expressed: but let vs try the truth herof in this particuler, wherof we speake.

And that we may soone doe, for we haue a most sure word of our Lord and saviour Iesus Christ to se∣cure our soules of the same, Looke we into that part of his owne most excellent sermon which we finde Luke. 6. * 1.44 where he bringeth in, both the righteous, and the sinner, and presenteth either of them vnto vs, in their owne habite.

• ...The godly at the worst, ver. 20.21.22.23.
• ...The vngodly at the best, ver. 24.25.26.

The former (viz.: the faithfull) are considered in their Poverty, Hunger, Sorrow, and Contempt, but they are blessed in them all: no Poverty but blessed, [Blessed be yee poore, ver. 20.] no Hunger but blessed, [Blessed be yee that hunger, ver. 21.] no Sorrow but blessed, [Bles∣sed be yee that mourne, ver. 21.] no Contempt but bles∣sed, [Blessed are yee when men revile you &c. ver. 22.23.] And (beloved) are not they a blessed people, and their state blessed every way, whose very crosses, yea curses (as the world accounts them) are blessed? Can they wāt any thing to make them infinitely blessed, who¦se very wāt of some blessings is soe blessed to them? Had not he [who is God to be blessed for ever] preached this point, * 1.45 who could haue consented, and set to his seale that it had beene true? but himself was hungry, and blessed; poore, sorrowfull, contemptible, and blessed in all

these, he spake what himself in our nature did feele, and what his members (partakers of his nature) by grace, should feele; to wit, that if the world and the divell will keepe them every way perplexed; he will ever keepe them (as God his father kept him) happy and blessed. If they must be poore, and hungry, greived, and defamed, it shalbe

• ...Blessed hunger,
• ...Blessed poverty,
• ...Blessed reproach, and
• ...Blessed greife,

doe the world and the divell what they can; when they haue done their worst to Gods children, the worst they can doe, shalbe well, and happy to them.

The latter (viz: the profane) they, (on the other side) are set out to the vtmost, the most is made of them that can be, we haue them brought in ruffling in their Riches, Saciety, Iollity, and Honour, but they are wofull in all these: no wealth but wofull, [woe be to you that are rich: ver. 24.] no fullnes but wofull, [woe be to you that are full, ver. 25. no myrth but wofull, [woe be to you that laugh, ver. 25.] no honour, but wofull, [woe be to you when men applaud you, ver. 26.] And are not they a wofull people, to whome all wealth and welfare is wo∣full? whose very comforts and blessings (as the world accounts them) are accursed? Can they want any thing to make them infinitely miserable, whose very mercyes; are miseryes to them? The Lord hath entayled an eternall woe, to all those things wherein they place their welfare. Their blessings and Gods curse, cannot be severed; they are simply inseparable, and shall so deaue vnto each other for ever, that as they can laue no joy in any happines appertayning to others,

soe they shall haue none, in that which they posesse themselues; but whensoever they read, or heare any thing, out of Gods booke, touching any temporall benefit comming towards them, it must be vnder∣stood with a vengeance adhaering to it, (so farre as their part goeth in it) before they shall enjoy it.

Now what a mercy is it, to haue every bitter thing sweetned, every evill blessed? And what a misery is it to haue every sweete thing poysoned, every good thing ac∣cursed?

This is our first advantage, and the odds standing vpon these tearmes, of an evill state blessed, and a good condition accursed, every jdiot would soone determine which of the two, to chuse; Is not a good estate to be desired on any tearmes, and a bad, on none? I thinke every man would be glad of a blessing vpon any condi∣tion, & entertayne a curse, vpon none. And now judg (I pray you) betweene saints, and sinners, which of both are in better case, howsoever it stand with either of them, in the best the one may haue, and the worst that can befall the other; and according to this appa∣rant evidence, giue vpright sentence, whether the most vnhappy among the children of God, be not in more happy case, then the most happy among the chil∣dren of this world.

And thus farre concerning our first advantage. The second is this.

* 1.462. A child of God at his worst, hath no true, or reall evill vp pon him, but only the appearance, or outside of the same. A wicked man at his best, hath nothing but that which see∣meth to be good, and is (jndeede) evill.

And this advantage is most evident on either part and vndeniable in both. For first, for the childe of God

he hath his part and interest in Christ who having ta∣ken part of all the evills incident to the elect, hath by his owne suffering and enduring of them, depri∣ved them of their venyme and poyson, pulled out their sting, and abolished whatsoever was truly evill in them, and sanctifyed them soe, as that he alone did beare them as curses, we (at the most, and the worst) doe vn∣dergoe them only as crosses; vnto him, they were as just punishments for vs, vnto vs, they are nothing but mercifull chastisemets: they were due to him (in our nature) by law, * 1.47 & became part of the malediction there∣of; they come to vs, only as tokēs of kindnes & loue, so saith the spirit of God once and againe.

Againe, for the vngodly man, he is miserably gul'd, and cosned, as concerning his condition, ha∣ving somethings which seeme to be good, but being well sifted, and searched into, are found to be no∣thing but reall evills. For why? we know, sin and re∣bellion did not only bring in plagues, wants, and mise∣ryes; but also it brought mischeife, and rottennes, and wretchednes, vpon the good things God created for vs, and made them evill to vs, not in their privation a∣lone, but even in our posession of them also, as was no∣ted in the former advantage. Now this curse that by sin cleaveth to the blessings of God, is (as was also a∣foresayd) inseparable, to the sinner; because his sin is not remooved from him, or satistyed for him, by Christ, vnto God, in whome, he himself having no parte or portion, but remayning vnder the power and rage of sin, and right and posession of Satan, soe doe also, all those things likewise which he doth enjoy, remayne vnder the malediction of Almighty God, and in them, he is as much deceived as he is in himself, who though

* 1.48 he seeme to be, (at least to himself) as good as any, yea, it may be better, (in his owne conceit) then the best of the Lords beloved ones; is yet, but a lymme of Sa∣tan, an ympe of hell, and no such man as he made ac∣count he was. So that himself is no such person, and all he hath, are nosuch things, as they are conceited to be, being reputed good, but discovered to be stark naught. I ooke what we are before the Lord, such are all things to vs which we haue, they can be noe other in his sight.

But shall we heare the Holy Ghest speake in this point, and that from them (or rather in them) whose experience doth actually justify that which we doe a∣vouch. Looke (I pray) and obserue, yea admire, the Apostle Pauls evidence in this particuler, he was a man that had tryed the worst that could be endured, and the worst (he saith) of that he felt, is only this, that it only seemed to be worse then jndeede it was found to be; nay, (on the contrary,) that it was but a shad∣dow of evill, * 1.49 and a meere appearance therof, without a∣ny substance, or reall sence of the same at all. Take we notice of his words, as we finde them, and we shall see this point jmpreguable: he speake's (purposely) of his miseryes, persecutions, and distresses, of all sorts, and in them all, what saith he? why even this, that the worst of them were not the things themselues they seemed to be, but only some shewes, or outsides of them: their sorrow was no more but this, [As sorro∣wing and yet all wayes rejoycing] their poverty but this, [As being poore, yet making many rich their want but thus, [As having nothing, yet posessing all things] and soe of the rest, insomuch that he breake's out most affectio∣nately, ver. 11. O Corinthans &c. as if he should say,

Oh deare Christians if you did but know how well it is with vs at our worst, how the Lord doth grossly in∣fatuate the Divell, and befoole wicked men, in suf∣fring them to conceit how vnhappy we are, through the evills they cast vpon vs; and how he doth graci∣ously comfort vs, in taking away the evill, of all these evills from vs, soe as that, we are nothing soe afflic∣ted, or distressed, as they dreame vs to be, but (on the quite contrary) we are cheered, comforted, and encouraged, that we can, and doe rejoyce exceding∣ly, in the vtmost extreamityes of all, that they are a∣ble by might, or malice, to inflict vpon vs: if this were but knowne to you as it is felt of vs, you would rejoyce together with vs, and be perswaded (as we are) that no more misery can come to a true Christian for the profession of religion, then may remayne, and well consort with all the joy, peace, solace, and hap∣pines, which hart can wish. And in this declaration the Lord hath enlarged our harts to tell you that truth which the world cannot receive, nor beleeue; to wit, that the worst we can endure, may consist, with the best we can desire. The mischeifs men bring vpon vs, of sorrow, want, &c, are but pictures or jmages of these things; but the joy, fullnes, &c, the Lord giue's in the middest of them all, are true, and reall, sound and substantiall consolations.

But now on the other side, for the vngodly, it is not soe with them: all their good things are evills indeede, how good soever they seeme to be. Haue we not shewed them to be all in the generall denounced as curses to them from Gods owne mouth, Deut. 28. and if we come to particulers, will not every severall bles∣sing, prooue a curse vnto them, vpon due search?

They haue myrth, * 1.50 but such as [in the middest wherof the hart is heavy], and doe they not droope many times jnwardly, when outwardly they are frolike and joviall? God saith they doe, and some of them haue shewed it to be too true; it is but mock-myrth they haue, lent them by Satan to delude them a litle while, & to be taken from them by God, at a moments warning, whensoever he shall but offer to frowne vpon them in the least.

They haue wealth, (and the world sayes, that they who haue that, haue the blessing of God) but what is their wealth? seemingly good, yea that which make's them the best men, in mens judgment: but if you wilbe judged by God, who hath spoken it, he call's it by so many odious epithets as must needes perswade a∣ny man that it is nothing lesse then good jndeede: take a few for a taste, is it not called

• ...Hurtfull, Eccle. 5.12.
• ...Deceitfull, Mat. 13.22.
• ...Dangerous, 1 Tim. 6.17.
• ...Filthy lucre, 1 Pet. 5.2.
• ...Vnrighteous mammon, Luk. 16.

With a multitude more of most loathsome appella∣tions to the same purpose, by any one of which, no∣thing that is truly good, was ever entituled.

And what we say of their wealth, and myrth, might be sayd of the honour, and pleasure, of these men, and of all their contentments whatsoever; all and e∣very of which, vpon true and serious inquisition, would be found no such matters, as they are made account to be, in the weake jmaginations of wicked men; but things, quite contrary to the great opinion they haue of them.

Now what a wyde difference, and what a worthy advan∣tage is here? that a childe of Gods worst, is but seeming evill, and true good, and an vngodly mans best, is but seeming good, and true evill? Surely a litle deliberation would serue, to a full resolution of any mans choyse of these two, which he would haue, whether the former condition, or the latter. And this is our se∣cond advantage. The third followeth. And that is this.

* 1.513. That the soule of a childe of God is safe, in the worst estate he can be in, in this life; but a wicked mans soule is in most danger when his estate is at best.

Let the Lord speake for both, out of his blessed word, we know he will not, nay, cannot but say true for either side. For the faithfull and their safety first. Christ fortell's Peter of as much misery as might be∣fall him, * 1.52 when he signifves vnto him that [Satan had a desire to wynnow him (with the rest) as wheate] that is, throughly, exactly, to the vtmost; by which words he meant to giue Peter to vnderstand what miseryes he was like (for the truthes sake) to vndergoe, and how it came to passe accordingly, by Gods permis∣sion of the Divell, and the power, and malice of his adhaerents, the story of his denyall before Christs death; and the relation of his life, and death, in the booke of the Acts of the Apostles, doth abundantly evi∣dence, and declare. But wherewith did Christ comfort Peter, when he tolde him of this outward discomfort and danger? why even with this very thing, * 1.53 [but I haue prayed for thee, that thy faith faile not] which was as much as to say; though many persecutions, and perills may surprize thee, to the endangering of thy life, even vnto the death, yet know, thy soules estate shalbe

secured, the power of grace in thee, the assurance of glory to thee, shall in no wise faile, that shall stand fast for ever, whatsoever becometh of thy temporall part, which will perish.

And not to Peter alone, was thus much spoken, but our Lord Iesus Christ sayd as much to all that are of vpright harts, when he spake that parable of the shepheard and the sheepe, * 1.54 wherof we read in the gospell. He compares himself to the good shepheard, and his saints to his sheepe: now because no creatures doe more miscarry through the violence, cruelty, and outrage, of devouring beasts, then sheepe doe, and none are in so much danger to be torne in peices as they, and no sheepe that men haue, are in halfe the danger that Christs sheepe are; Christ doth of pur∣pose provide, to prevent (I say not the danger it self, as if he meant, that never, wolfe, or beare, should come neere his folde, but) that feare, that might follow the danger, wherevnto they are incident, saying [my father who gaue them to me is greater then all, * 1.55 and none can take them out of my fathers hand] as if he should tell them, it were very possible, easy, and ordinary, for tyrants to breake into the fold, and fetch a way a sheepe, or two, and scatter (if not devoure) a whole flock; but (saith Christ) though your fleeces should be shorne, yea though your flesh should be torne, and you ta∣ken from house & home, yea from the earth; yet know, that your best part is safest, your soules shall none be able to touch, or take out of my fathers hand, who holdeth you fast, and will not let you goe from him∣self, * 1.56 vpon any tearmes; but will [hold you by his right hand, and guide you by his counsell, and afterwards bring you to glory,] though, it may be through the butchers hands.

And the Apostle Peter himself tell's vs, (it may well be out of the happy experience, of the feeling of that which Christ sayd to himself before) that the saints of God in those times did rejoyee (and that in the middst of many heavy temptations) with joy vnspeaka∣ble and glorious, be cause they were secured (touching their soules estate) of that jmmortall, and never fa∣ding inheritance, which was reserved for them (through the favour of God) in the heavens, and they pre∣served (through the power of God) vnto it. In some vncom∣fortable heavines they were, because of their present afflictions, but the joy they felt by this blessed assu∣rance of their soules estate, was so much, that it was vnspeakeable.

But now for the vngodly and the sinner, on the other side, the case is altered with them in this thing; his body and state, may be both very secure, and e∣very thing may goe with him, as he would haue it, he may be planted, and rooted, and grow rancke and encrease mightily, in all contentments to the de∣fire of his hart, but in the meane while, though all his externall things seeme to be built on the rock, yet his soules estate is founded on the sand, and that soe loosely, that every puffe of wynde, every waue of wa∣ter, beare's it downe, by reason of the perpetuall pe∣rill wherein it is.

We haue too many witnesses of this wofull truth: A whole world fell at once when they thought themsel ues firme, and fast in the dayes of Noah; neither were the bodyes of them all neerer drowning, then the sou∣les (I will not say of all, * 1.57 for the Apostle seeme's to me, to controle it, but) of the most of them, were to demnation.

The Prophet Esaiah, * 1.58 bring's in a merry crew of such as neither cared for, nor feared, any thing, but passed their time with merriment and musike, and soe ex∣ceeded in jollity as it pass••t: but on a suddaine, the next newes we heare of these good fellowes, is that [hell had enlarged it self and opened her mouth without measure to receive them] as if hell were hungry for them, and could not be satisfyed till it had them; and are not they in most danger, after whome hell is thus eager?

The rich glutton in the gospell, was so well lyn'd, and growne soe warme in his wooll, having jun'd all his corne, enlarged every barne, and brought all things soe about, that now he was at harts ease, and could let himself a lease for many yeares, of peace, safety, fullnes, & all kinde of contentment; as if he thought, that not a man among a thousand was better vnder∣layd then himself, and that, (as David once dream'd) his rock was made so strong that their had beene no styrring of it; alas, alas, what plight was his soule in, all this while? Noe sooner had he breathed out the words that argued his conceited safety, but instantly another voyce was heard from heaven, a voyce dole∣full, heavy, and terrible, arguing his dangerous, nay, his desperate, nay, his damned estate, now jmminent, and hanging over his head, and jmmediately to be exce∣cuted vpon him, [thou foole this night shall they take away thy soule] was ever man neerer mischeife, that thought himself so farre from it? he talkes of many yeares hap∣pines; God tell's him of that perdition that the Pro∣pher speake's of [destruction shall come vpon the wicked, * 1.59 and he shall not see the morning thereof] that is, such confu∣sion as shall soone come, and make quick dispatch of all, when it doth come.

Thus are the soules of Gods saints bound fast vp [in the bundle of life] by the Lord himself, the Lord of life; who hath bound himself by his owne truth, and faithfullnes, yea, sworne by himself, and his holynes, to saue them wholy harmeles, at the worst that can come vnto them in this world. But for the soules of wicked persons, they are in wofull plight, in their bo∣dyes best estate, and lye soe scattered, neglected, and vnregarded, (as things of naught) that God in justice, let's them alone to be seized by Satans malice, to be a prey to that devouring lyon, who will soone make e∣verlasting havock of them in hell.

And this is the third difference, and the saints third advantage, beyond all vngodly men, wherein how easy is it to determine, who hath the better end, or which is the happier state? any man that hath but a mans soule, jndued with reason, will soone preferre sa∣fety to danger in themselues, but whosoever hath a Christians soule seasoned with religion, will preferre the former vpon any tearmes, even the very worst, and accept the latter vpon noe tearmes, no not the best. The fourth advantage followeth.

* 1.604. A childe of God at the worst he can be in, in this world hath no true cause of feare: And a wicked man at his best, is in a state most fearefull.

The most afflicted condition of the faithfull is voyd of feare, and the fayrest estate of a wicked man is full of feare. Gods booke giue's abundant testimo∣ny of both; fully freeing the saint from feare, and filling the sinners hart with litle else. Let vs take no∣tice of that which is revealed for the people of God in this particuler.

The Prophet Isaiah, * 1.61 for tell's marve lous misery vnto

the Church, vnder the names of fire, and water, both which doe resemble, both great distresses, and great abundance of them also: you know they are merci∣les and outragious creatures, that doe wholy burne, and vtterly overturne, all they prevaile vpon; and like vnto them must the calamityes be, that are like∣ned (to vs) by them. Now, though the very naming of fire, and water, of floods, and flames, (especially to this end, to be metaphors of more heavy miseryes) were e∣nough to terrify and affright men, and to cause feare to overflow all hope of any happines; yet the Lord will in no wise haue his children afrayd, but laye's it vpon them by expresse inhibition here, (as he also doth many a time elswhere) [Feare not O Iacob my ser∣vant] and because this might seeme an exceeding strange injunction, he giue's them a stronge & excellent reason for it: [For I am with thee, the waters shall not drowne, the fire shall not burne thee &c.] Behold, when he tell's them of things most fearefull, he will not haue them feare at all.

And the Apostle is of the same mynde, with the Prophet, writing to the Church at Philippi, (and in those dayes, the times were terrible, tyranny and ex∣treame persecution prevayled exceedingly vpon all such, as could be found to professe Christianity) and exhorting them [in nothing to feare the adversayes] (for [our] is not originally expressed). * 1.62 Observe how generall the exhortation is, both touching the adversaryes, and the things to be feared in them [in nothing, feare the adversaryes] let them be who they may be, never so merciles, feirce, or inhumane: let, their rage be what it wilbe, never soe vile, villanous, dyrefull, yea diabo∣licall, yet when both are come to the most, and worst,

that can be, neither is worth fearing.

In like manner, Iohn writting to the Church of Smyrna, giue's them the same comfortable counsell, and encouragement, against their persecutions now approaching, saying, [Feare nothing that thou shalt suffer] and yet he tell's them that their tribulation shalbe soe extreame, and extraordinary, as if the divell were broke loose among them, and come from hell it self, to make the earth a kinde of hell vnto them, (for in what sence their to rmentors are called Divells, their torments may be called hell) and yet he would not haue them feare, at all, though he tell them of that which would feare, yea affright, yea (almost) amaze any body, to thinke that their enemyes are divells, that is, soe exceedingly surpassing and beyond all ordinary oppressors, that none is bad enough to re∣present them, but the divell himself.

These are the generall accquittances that the Lord hath given his servants to free them from all feares in all afflictions; yea, let them seeme never so fearefull, or insernall, they are not all of them (noe not at the worst) worth fearing in the least. [Thou drewest neere (saith good Ieremiah) in the day of my trouble, * 1.63 and saydst vnto me Feare not, and that when I was, in the low dun∣geon.] [Though I walke in the valey of the shaddow of death, (that is, in the most discomfortable state of death it self) yet I will feare noe evill] saith good David. * 1.64 And (in a word) our Lord Iesus Christ gaue this for one a∣mong those many most gracious lessons he left be∣hinde him, [Feare not them, (let the men be as many, * 1.65 as mighty, as malicious, as they may be) that can kill the body] (be their manner of killing, as tyrannous, torturous, yea barbarous, and cruell as it can be) as

if he would say, neither persecutors, nor persecu∣tions of any kinde are cause of any feare in the faith∣full; he who spake it (as man) well knew what he sayd, (as God) and therefore we stand bound to obey him as Christ, both God and man; knowing right well, that if any thing in mans power, might haue beene just matter of feare, to the faithfull, he would not haue layd this jnjunction vpon them; but being man, and accquanited with humane frailety, and being God, having command over such corruptions, as he knew would flow from the same; he forbids all feare, in all cases, because no such feare in vs, can consist with the freedome of his graces; * 1.66 for as true loue, so true faith [casteth out feare,] and soe doth every saving grace which he hath given vs.

But now on the other side the feare of the profane doth overflow him at his best, & in the fullest streame of his externall happines, it breake's in vpon him to the disturbance of his hart, yea to the fearfull de∣stroying of himself, even when he feare's nothing.

Pharaoh followed Israell with a resoved mynd to re∣posesse and re-enslaue them vnto him for ever, he hath all the successe, hart can wish, the sea is holden vp for him, by the same miraculous hand of the Almigh∣ty, which kept it for his owne people to passe over, why should he feare any ordinary danger of drowning who had an extraordinary meanes of preservation? and now that he see's God to seeme (at least) to favour him, he is bolde and adventurous, and feare's not, but he may follow them close; but you know the fearefull issue of this feare-les attempt, to wit, his owne, and his peoples helples overthrow, in the middst of that sea, wherein he supposed himself as safe, as Gods saints

were, and besides the wofull perishing of his body, the losse of his soule was most heavy of all.

Belshazzar, * 1.67 was were he would be (you know) when he had his princes, his peeres, his wiues and concu∣bines, about him, to quaffe, swill, and carouse, in the sa∣cred vessells of Gods house; how frolike, joviall, and merry that King was we may easily conceive, and how farre he had put away all feare of any dismall acci∣dent from him, we may also well jmagine. Howbeit beholde, when he suspected, nay surmized, nothing, that might any way disaffect, much lesse amaze him, he hath such a suddayne, and dreadfull object in his eye, as the like hath never beene heard, or read off before; a mooving hand, writting wofull things against him on the wall; and there with was he so distempe∣red, terrifyed, and in such a taking as his chattering teeth, his throbbing hart, his knocking knee's, (and the rest of his quaking members though not mentioned) may signify the state of his perplexed spirit, and distrac∣ted mynde.

It were most easy to multiply many of this fear∣full crew, whome the Lord hath accursed many wayes, and among the rest, with such forlorne, nay infernall feares, as many a time are threatned vnto them from him, who is FEARE it self, even the most fearfull and terrible GOD, who hath shewed all men now farre he can and doth, and will, for ever, keepe them (evē at their best) vnder the bondage of base fare; she∣wing himself vnto them evermore, both it his word, by those terryfying titles of a Iudge, an Avenger, a Con∣suming fire, and in his worke, by those amazing, & soule∣distracting accidents, which doe most vnexpectedly o∣vertake them, & are (as it were) the very beginnings of

hell vnto them, wherein there shalbe an infinite and endles (I say not consummation, bu) combynation, of all fearfull things for ever to abide, and abound, vpon them.

And this is the fourth difference, betweene the righ∣teous and the jrreligious, and the fourth advantage we (who are Gods) haue of the other. The faithfull are free from feare, the profane are full of it; it hath scarce, (and ought not to haue at all) a being, in those that are the Lords, and belong to his loue, and in the rest nothing is more powerfull, not only being in them, but being the greatest predominant that beareth rule, and overbeareth, both themselues (and that when they are best at ease,) and all those things where∣in they doe most boast, and blesse themselues, as their manner is to doe. And which of these two to take, is most easily, and quickly determined, by any man who is not feared out of his witts. The fift advantage followeth.

* 1.685. That the very worst that ever befell any child of God in this world, was sent of purpose to prevent the worst of all, (viz: perdition in the world to come) but the best that ever wicked man had, was but to helpe him the neerer to hell.

The scripture is playne and plentifull for either part we will take a taste of both. The Apostle writting to the Corinthians (and in them to all true Christians) doth assure vs that what correction or chastisement, we endure here, is to saue vs from confusion for ever [we are (saith he) chastened of the Lord, * 1.69 that we might not be condemned with the world the Lord doth, as good parents, doe to bad children, bestow many a whipping vpon vs, to saue vs from hanging; his sharpest rod, is but to

prevent a sharper sworde, is it not better to smart then to bleede? or to bleede a litle by the gracious hand of a good father, then to bleede to death by the severe hand of a rigorous excecutioner?

Surely there was somewhat in it, * 1.70 that David tell's vs it was soe [good for him that he had beene afflicted,] which intimate's he had beene in an ill case, if it had not beene soe: * 1.71 And what may be that [sweete fruit that come's to such as haue beene (not once, (or soe) smitten, but) excercised often vnder affliction?] if it be not this we speake of? Or what colour of reason can be rendred, * 1.72 why we should not only rejoyce, but even glory in tri∣bulation, if it were not a sanctifyed and assured mea∣nes to escape destruction? [Thy Rod and thy Staffe (saith good David) they comfort me] why? how soe? it were a sencles speech and vntrue, if he had not told vs be∣fore, that the Lord was his shepheard, and dealt with him as carefull shepheards doe, vse the rod, and staffe, to saue them from the beare, and wolfe, and therevpon he tell's vs, that no danger can affright him, because the Lord (by correction) deliver's him, from the ruyine whereinto els he would run: Better the shepheard smyte, then the wolfe byte; they are good stroakes that keepe vs from the pawes and jawes of the devourer. And this was smel't of one of Iobs freinds long before these dayes, who tell's him, * 1.73 (and God tell's vs in him) that when the Lord meaneth to [saue a mans soule from the pit, &c, he chasteneth him with payne, &c:] scourging him severely, that he may saue him graciously: And wherein, but in this alone, could his loue vnto vs, and his chastisement of vs, goe together?

But on the vngodly mans part, you haue heard be∣fore, that his best estate helpe's him to hell, nothing

doth more further his eternall misery, thē the things he accounts his greatest mercy,

What sayd the Lord to Isaiah: * 1.74 [make the hart of this people fatt, their eares heavy &c,] let them remayne in∣sensible of any instruction, incapable of any humilia∣tion; stirre them not, never trouble them, but giue them their owne way and will, that they may be at harts ease; but to what end is all this graunted? why, that their endles misery may be hastened, to prevent their salvation, which they refused, to procure their damnation which they deserved. And the same sayd Christ (out of this Prophet) to those of his time, who resting in the same condition, were reserved to the same destruction.

Doe we not reade of some that were free from all miseryes, and had a kinde of exemption from all af∣flictions, * 1.75 all their dayes, and passed their time as mer∣rily as ever men did, (in royott and revelling,) and the next newes we heare of them, is their everlasting overthrow for ever and ever? what was it which was sayd to Dives being in hell torments, * 1.76 even this, [thou in thy life time hadst thy pleasure, &c: but now thou art tor∣mented] as if he should say, thy pleasure, ease, delica∣cy, &c, were the things that hastened this perdition wherein thou art.* 1.77 And you must jmagine this one to be the embleme, or person representative of all that Great one's that ever came or shall come into hell: nothings is a surer harbinger of eternall damnation to an vngodly man, then his freedome from temporall affliction.

Did you not heare before, that [Therefore hell had enlarged her self and opened her mouth, * 1.78 &c,] because it see∣med most greedy to devoure the fattest, and grea∣test,

of those that were never taken downe nor aba∣ted, by any earthly calamity, as if such men were the sweetest morsells, hell could haue?

And doe you not read againe on the contrary, that, * 1.79 [Therefore the saints of God are in his glorious presence day and night for ever, and ever, and haue all teares wyped from their eyes,] because they came out of great tribulation and persecution, and had beene soe miserablely han∣dled here in this world, that being so thynne, and leane, so poore, and bare, for Christ, they might the better (even for that cause) come to be partakers of this celestiall blessednes with Christ.

And this is the fift difference, and the saints fift ad∣vantage, and it is no meane, but a mighty odd's that we haue of them herein: Our temporall misery preven∣teth our eternall; their temporary happines doth hasten their everlasting misery. What man in his right mynde, would not soone say, which of the two he would take, whether the worst of this world, with assurance of no evill in that which is to come; or that which may be best here, with ceartainety of the worst that hell can yeelde him afterward. Alwayes we see, a childe of God at his worst, hath his best estate be hynde, and a wic∣ked mans worst is to come, when he hath had the best this world could affoord him. This earth is our hell, (even all the hell we shall haue;) heaven shall surely follow it. It is their heaven, (even all the heaven they can haue) and hell must shall surely ensue, and suc∣ceede it. And this is our fist advantage. The sixt and last followeth, and that is this.

* 1.806. That a child of God at his worst, even in all his evill whatsoever, is evermore in actuall posession of all his ex∣cellencyes: but a wicked man, hath nothing but igno∣miny

and basenes, at his best, even in all this honours.

Take a childe of God, and conceit him to be cloa∣thed with all the calamity and contempt, you can jmagine, suppose him vnder all the reproach and mi∣sery, that is possible to be put vpon him, yet now in Gods account he is,

• ...A childe of God,
• ...An heire of heaven,
• ...A coheire with Christ,
• ...A King, and more then a conquerour,

And jndeede more then can be vttered by vs, or conceived by himselfe, according to that of the A∣postle: * 1.81 [we are now the sons of God, but it doth not appeare what we shalbe] as if he should say, we know we haue a state to come, whose excellency cannot be knowne here; all the world cannot devise a name good enough to declare it; the vtmost here is to be called the sons of God; but what we shalbe, is such a state as can be cal∣led by no name on earth, we haue [a life which is hid with Christ in God] and till he be revealed from heaven, * 1.82 at his second comming, the glory of this our condition cannot be discovered.

But on the other side, how base & worthlesse, con∣temptible and contumelious, is every vngodly man, in the middest of all his glory and renowne, and all the applause the world putt's vpon him? he that take's notice by what tearmes the Holy Ghost doth en∣stile them, cannot but say, we say the truth, at least in part; for their full infamy being infinite, that is also re∣served, till the infinite honour of the elect shalbe mani∣fested. In the meane time are the not called,

• ...Children of hell,
• ...Slaues of Satan.

• ...Vile persons,
• Dogs, swyne, vypers, yea divells,

With many other more, of the like loathsome kinde, inspired by the Lord, penned by his secretaryes, recorded in his scriptures, preached by his messengers, and re∣mayning for ever, as the righteous brands, and most proper appellations, that God himself hath put vpon them, and which they must beare from him, who is too great, and too good, to vnsay, one jot, or tittle, of that he hath spoken.

To instance particuler persons were to litle pur∣pose, all that are mentioned by name, or compre∣hended, and meant, in that peereles catalogue which we haue in this chapter, though they were exposed to the worst and vtmost contempts that could be, for infamy, and to the most tyrannous and villanous tor∣ments that could be for extreamity; * 1.83 yet the worst word we heare of them is this: [All these dyed in the faith, and obtayned a good report] and againe [Of whome the world was not worthy] loe, a world [nay more then a world) of ho∣nour, in two or three words, for the whole world, (to wit, of worldly and vngodly persons,) is not valued at the worth of one childe of God, no not by God himself, who hath bought them at a high price, yet gaue no more for them, then he thought them worth, and hath made knowne their worth to the world, by the price he be∣stowed on them, viz: the most precious blood of his only son, which it pleased him not to thinke too good, to be given for the purchase of their redemption, & glory. So that they are not overvalued, at this invaluable rate, seing the most wise God out of his owne wisdome, and loue, hath set thus much vpon them, and in not ac∣counting the world worthy of them, hath also plea∣sed

(through the meritts of the Lord that bought them) to account them worthy of the world to come, * 1.84 and of all that glory, jmmortality, life and belessednes, there, which all the witt, reason, and vtmost reach, of mor∣tall man, is not so much as able once to gresse at; for it being soe absolutely infinite, it doth in finitely sur∣passe all possibility of man to ayme at it, much lesse comprehend.

On the contrary now, where shall the vngodly and the sinner appeare? or what shalbe accounted of them, if the Lord come to giue sentence vpon them at the very best of their estate? what are they worth? how are they esteemed before him? why nothing, va∣nity, * 1.85 yea, lesse then nothing, lighter then vanity; more vile then the basest vermyne they tread vpon, yea more vile then the earth which harboureth both them and all base vermyne whatsoever; no creature so bad as they, vpon the whole earth, only the Divell in hell, he is somewhat worse, and by how much he is worse then they, (because he made them naught,) by so much are they worse then all other creatures, who were by them, and for their sakes, accursed.

To be entituled dogs, swyne, vypers and such like, is only to shew their basenes, as these creatures seeme to vs, * 1.86 not as they are in themselues; for soe saith Iob, [they are not to be compared to the dogs of my flock;] for these creatures, God made them exceeding good, only sin (their sin) hath made them soe naught, as we vsually ac∣count them to be; in themselues they haue no sin, nor ought els that is bad, but only by them, by whose sins they are corrupted, and degenerate from that noble excellency, and those notable qualityes of their na∣ture, which once they had, when they had an estate

as pure in nature, as we our selues in our created con∣dition. Now therefore as the Divell only is worst of all, because he made wicked men so bad, soe they (next him) are the worst in the world, because all other things are jmbased by them.

Besides, take the mightiest among the men of the world, haue not their names pilaished with them? and are beome as rotten as their bodyes? yea worse? because whereas the carkase is consumed in the earth & anoye's none, their name liue's like carryon aboue ground vnburyed, and stinks more, and more strong∣ly from one age to another, and shall liue to rott through all generations to come for ever, till they shalbe againe raysed out of rottennes, to liue and meete their living loathsome names before the Lords judgments seate, who shall then, and there, put an end to both, by throwing both, into the bottomlesse pitt of endles perdition, they being the men that must rise (to fall) to everlasting shame and con∣tempt.

To particulate Cayne, Saul, Ahitophell, Ahab, Iudas, or the rest of that beaad-role of branded persons whome the living and most glorious God, hath marked for remarkeable infamy, were not to much purpose, and we haue had occasion to note them before: it sufficeth to know, that their glory is with shame, and that all the reputation they haue had with men at the greatest, hath but made their reproach greater with God. Men haue heaped honourable titles of greatnes vpon them to dignify and renowne them, which haue beene but the poore vapours of their ayery words, breathed out either for feare or for flattery, and haue vanished in the very vtterance;

and God hath laden them with heavy, and most igno∣minious appellations; which his mouth having spoken, and his pen having written, must remayne to cleaue for ever, vnto that most vnworthy, & miserable memoriall which the world hath of them, who knowe's them by no names, or titles, but only by those that are worse then none at all.

And touching both (in this last difference) it may be well and safely observed, that the worse words the world hath given Gods saints, the better and more glo∣rious titles are given them of God himself: and the more men haue renowned the other, the more hath the Lord abhorred them, and made them abhominable, to all eyes and eares.

His owne son (our saviour) when in the dayes of his flesh he dwelt among vs, had as bad, yea, and farre worse language given him, then any that ever lived; he that reades his life knowe's how oft he was abused, and most basely vilyfied, he was a Samaritane, he was mad, he had a divell, &c: but the Lord God (his father, * 1.87 and our father,) hath given him a name aboue all names, and honor and glory aboue all principalityes and powers; and so much the more gloriously exal∣ted him, by how much among men he was become the scorne, and contempt of the people. And in like manner doth he deale with Christians (as he did with Christ) according to the eminency of their piety (for which, the greater it is, they suffer greater reproach,) he giue's them more excellent glory, even in the eyes of men, as we might shew in many examples. And this is our sixt and last Advantage.

And now (beloved and longed for in the Lord) what shall we say to these things? here we haue had

a short, and summary survey of those singuler, and ce∣lestiall advantages, that the Lords people haue, (even at their worst) of all vngodly men at their best. I say a short and summary survey of them, for if we should en∣large our selues in the discovery of them so farre as we might, when should we haue done? or where should we end? or, if we could manifest them as they are, (which mortality cannot doe) there could be neither end, nor measure, of our discourse; nay, it might be truly sayd of these excellent things, as the Evangelist spea∣keth of the rest of the acts, and sayings of Christ, which are vnwritten, * 1.88 that [the whole world would not con∣tayne the bookes, &c,] that must contayne, the full de∣claration of those infinite things, wherein the true comfort of the saints doth consist; for they are (in truth) vnvtterable, nay indeede, vnsearchable, as the A∣postle doth plainely signify when he saith he heard (being wrapt into the third heaven) things not to be vttered.] And if of the mysteryes and secrets of the gospell (which elswhere he speaketh of,) much more may it be most truly sayd of the consolation, benefit, and re∣ward of the faithfull and persecuted professors of the same, that they are such [as eye hath not seene, * 1.89 eare hath not heard, nor haue entred into the hart of man to apprehend,] the naturall man is meant in the former, the spirituall, may be vnderstood in the latter: For grace is as vnable (mixt with infirmity) to comprehend heavenly things that are glorious, as nature (voyd of grace) is, to con∣ceive aright and reach, those that be holy and gracious. Why then, what shall we say to these heavenly things, thus heaped vp together, to make vs wholy hap¦py? if the Lord haue layd them vp in his booke should not we lay them vp in our bosomes? & blesse him abun∣dantly

who hath soe over abundantly blessed vs with these benedictions, which are sent vs, soe to sweeten the bitterest cup of our calamity, that we might drinke the bottome of it with all cheerfullnes and rejoycing? what sayd the good Prophet of God once, in a case of this kinde, [Rejoyce O heaven, and be joyfull O earth, breake forth into prayses O yee mountaines for the Lord hath comforted his people, and shewed mercy vpon his afflicted] and even this, may and ought all Gods people now to speake (considering the pemisses) in the particu∣lers that we haue revealed.

How came the good Christians of the primitiue times when persecution was soe sore and extreame, not only (as was noted before) [to rejoyce, but even to glory in tribulation?] * 1.90 [to suffer with joy (yea with much joy) the spoyling of their goods?] to goe from the consi∣story with bloody shoulders, yet [glad harts, rejoycing that were accounted worthy to vndergoe the worst for Christ?] And the Apostle who was so abundant, aboue all the rest, (not only in the labours, but in the suffrings of the gospell, * 1.91 also) telleth vs playnly [Great is my rejoycing, I am full of comfort, I haue (not only abundant joy, but) joy over-abundant in all my tribulations.] These are strange words, yet true, and such as he saith, he hath already in posession, and not only in some lighter afflictions, but in his heavyest distresses, even in all his tribula∣tions,

• To haue Great joy,
• To be full of comfort, yea
• To be over-full, or to over-abounde,

is such a strayne of speech, as never fell from man, by any sence or reason of flesh and blood, but only from the spirit of God, and the power of his grace, which

had perswaded his soule of the sweetnes of this saving truth that we teach; that a man at his worst should not only be full, but overflow with comfort and joy, which is more then any wicked man can say of his best, for all the happines vnder heaven cannot fill, much lesse over-fill the hart of man, he cannot be satisfyed, much lesse can he be glutted indeede, or surfett intruth, with all temporall delights, he that had the largest share in them of any mortall man that ever liued, (even Salo∣mon) tell's vs they cannot giue full contentment, & againe [the eye cannot be satisfyed with seeing, * 1.92 nor the eare with hearing, &c:] but here, at our very worst, we haue our measure of joy and solace, pressed downe to the bottome, filled vp to the brym, and running over vpon vs, from the Lord, who telleth vs, that these light and short troubles, * 1.93 (doe not only thus consist with our great rejoycing here present, but) they [procure vnto vs in heaven, an exceeding excessiue (for soe the words doe sound in their true sence) eternall waight of glory:] loe, what words the Holy Ghost vseth to expresse these things to vs, [exceeding,] [excessiue,] to giue vs to know, that these being the greatest words which can shew any thing to vs, the things intended in them, are greater then all words can expresse.

And why then doe we droope, or faint vnder any thing (dearely beloved?) how ill doth sorrow or feare (of this sort) become a Saint? * 1.94 who is not only commanded to [rejoyce in the Lord, evermore,] but hath reason givē him soe to doe, in the things (thus farre) declared by vs. Questionlesse, if we could settle our thoughts vpon these divine things they would pro∣duce very divine effects in our harts, and put vs (as it were) into heaven before-hand, (in part,) and make

vs much the more meete, for the absolute posession of the perfections thereof in due time.

And this is the first vse of this most worthy point of truth, wherein though we haue seemed long to insist; yet know, it is such good being here, (as Peter once sayd) that we could even build tabernacles in the blessed comfort of the same, as finding it to be much harder to get out, then to goe on further in the dis∣covery hereof, wherein a faithfull man is (after a sort) transfigured, and mounted aloft farre beyond all morta∣lity, misery, and vexation, of men, or divells in this world; which now, (thus raysed) either he seeth not, or if he doe, he beholdeth them as farre vnder his feete, with a Christian, and holy contempt, and himself hath (his hart being setled on these things) his seate on high with the Lord, and his blessed and beloved ones, vnto whome he seemeth to be translated, in the sweete apprehensions of his soule, while he is con∣versant in these sacred, and supernaturall medita∣tions; and beholdeth the glorious face of God, shyning vpon him, and his owne hart soe dazeled with the hea∣venly lustre of this most blessed light, that he cannot well tell (for the time) where he is, whether in the body or noe, his soule soaring aloft, and finding such incon∣ceivable contentment in these consolations.

But we must put an end to our discourse of these comforts and leaue the rest, to that time when we shall come into actuall and full posession of endles life, where we shall enjoy the infinite fullnes of those things, whereof, all that can be sayd of the best things that are here, are, but the beginnings, and first fruits, of that which we shall haue there.

[Vse. 2] And soe we come to a second vse of the this blessed

truth which concerneth wicked men, * 1.95 vnto whome we must change our note, and sing another tune, from the true consequence of the same; for it soundeth (as all heavenly truth doth) heavily, in their eares, and was not more sweetely musicall to the saints, then it is dolefully miserable, to sinners. We neede not say much to them, the losse of all the aforesayd happines and faelicity of the faithfull, is more then a litle, inasmuch as we haue seene, (as we haue gone all a-long from one passage to another,) their misery & vnhappines, hath still beene entwisted (oppositely) to the joy of Gods chosen, and entayled therevnto, so that they are not only deprived of soe much joy, as hath appeared to the faithfull in every particuler, from point to point; but are further assured of as many, and as great mischeifs, as our mercyes doe amount vnto; every comfort to vs, carrying with it a curse also vnto them,

Yet over and aboue all that we haue sayd, there is somewhat more falling vpon them, (to their further terror) from this truth; and that is meant vnto the persecutors and tormentors of Gods people, who doe full often affright, and terrify, those whome they haue in their power, with big, and bitter words, with cruell, and cursed speakings; viz: that this, and that they will doe, and they shall, (I, that they shall) well know, that it is in their power to excercise their plea∣sure, and to haue their will vpon them: Iust, as inso∣lent and jmperious as Pilate, [knowest thou not that I haue power to bynde thee, &c,] and these tyrants will jmpri∣son, will torture, will kill, what will they not doe? and what shall not Gods childe endure, if either vile words, or villanous deedes, may put them into dread, distrac∣tion, yea, desperation?

But wilt thou know, * 1.96 O thou vayne man], and vile miscreant, how jdlely all this is vttered to terrify him, who can by vertue of the glorious light of this gracious truth, tryumphantly retort all this vpon thy self, to thyne owne terror and amazement of hart, and tell thee to thy teeth, that seing the worst of Gods childe is better then the best, of any wicked man, therefore all thou canst say, or doe, cannot make him halfe so miserable as thy self art, who doest thus menace the members of Iesus Christ. When thou hast spett-out all thy mallice, spued vp all the venyme, spent, and emptyed vpon them, all the malignity and gall the divell ever engendered, and encreased in thee; yet even then, thou hast not made him halfe soe vn∣happy, as thou now art in thy conceited happines, and ex∣emption, from all these extreamityes,

And the poore distressed Martyr of the Lord Iesus, may say in the tryumph, of a true & powerfull faith, O Tyrant, or Oppressor, know, that now in this agony, in these anguishes, I will not change states with thee, my case is better then thine, all thou canst doe, cannot make me so bad as thy self; my tortures are to he preferred to thy pleasures, my racks, chay∣nes, scourges, &c, cannot make me so miserable, as thy palace, prosperity, case, honour, and power make's thee: I am more jo∣yous vnder all these great greivances, then thou canst be in all thy greatest gloryes: doc thou persecute I will joy, doe thou af∣flict I will pray; smite thou, I will smile; my God hath layd a sweete, a soveraigne, a healing, yea a heavenly plaister, to all these bitter sores, which fully cure's them, and comforts me: namely, that he hath taught me to learne, that which now, I haue learned to feele, that my worst estate, is better then thy best, the sweetnes of which lesson, make's all evills casy to swallow, and of quick, and comfortable digestion, even at the extreamest, that

they can be. And herein I joy, and will joy, maugre all the divells in hell, and hell hounds on earth.

Would not this, (or the like speach vnto this) make the eares of tyrants to tingle, and their harts to tremble? would it not vexe and torture their very spirits within them, to here these voyces sounding from the mouthes of those, who are vnder their heaviest vexations?

Ceartainely, it would worke one way or other with them, if they could but beleeue it; either it would cause repentance vnto salvation, and make them weary of their wickednes, and most willing to be∣come as one of them whome they thus abuse; or to frett and fume, and gnaw owne their owne bowells, to see themselues defeated in all the jmpious purpo∣ses, which being to make the Lords people most mi∣serable of all men, cannot by the most, and worst, and all, they can doe, make them any way soe miserable as themselues, who (in their owne opinion) are more hap∣py then any. Doe you thinke it would not make their harts to boyle, yea to burne, within them, and chafe them soe throughly, that they should be forced to foame at mouth, with indignation, and distemper? Were a man but in their bosomes, to see how they frett, and vexe jnwardly, when they perceive, God himself to laugh them to scorne in heaven, and his people to laugh at them on earth, to see, that all the mallice and villany the divell can arme them with∣all, cannot make anothers estate at worst, so bad then their owne, at best; then would something appeare, as the effect and efficacy of this truth, which we haue told them; it may be they would cease their bloody hands against the blessed of the Lord, and

begin to lay them on themselues, as Iudas, (and some other of their praedicessors,) haue done. But our God, the God of heaven, * 1.97 doth suffer the Divell, the [God of this world to blyndefolde their eyes that they should not see,] or know, or acknowledg this truth, & soe by the ignorance ther∣of, they worke out, at once

• ...Their owne perdition, * 1.98 and
• Our salvation, and make
• ...Vs, blessed Martyrs
• ...Themselues, accursed Malefactors,

in despight of all that they (contrarily) intend; and her: of, if they might, or could be perswaded, no question were to be made, but they would quickly become, either better, or worse. But it is misery enough that they cannot be brought to beleeue the same; oh, what saith the Apostle [if our gospell be hid, * 1.99 it is hid to them that are lost:] A heavy sentence, inasmuch as by ignorance (especially wilfull) of any truth, more sin is multiplyed against God, more service, is done to the Divell, more mis∣cheife to men, * 1.100 and (consequently) more plagues hea∣ped on, and wrath stored vp against the day of wrath, to be powered by the mighty arme of Almighty God, vpon the heads of all those, that haue thus encreased their jmpietyes before him, who shall not escape the full poyson of all those his envenomed vyalls which he hath revealed from heaven, to be reserved in hell for them.

But we will now leaue these men, as men left of God, and not soe happy as once to giue vs, the hearing, or the Lord, the beleeving of this truth; but given over to be drunke with their owne delusions, to their owne damna∣tion, perswading themselues soe well of their owne evill estate, and being so ill perswaded of the good,

and blessed condition of Gods children, that they meane to continue as they are, and to proceede in their jmpiety against the Lord, & oppression against his people, till they haue wrought out, their owne e∣ternall confusion by both, and provoked the dread∣full indignation of the Lord God, to come vpon them to the vttermost, through this double jniquity, commit∣ted against his highest majesty.

[Vse. 3] And in our last vse we will turne our speech to all manner of persons, endeavouring to doe our best, * 1.101 to giue them that true information, which floweth from this point wherof we now treat, and the premisses of the same, which haue beene so particulerly and plen∣tifully related, at large vnto vs.

And the consequence of this truth for matter of instruction looketh, both at the saints of God themsel∣ues, and also at all others, that are not yet revealed to be such.

For the former, viz: those who haue beene already found and approoved to be faithfull, whose happy interest is therefore vndeniable in this heavenly truth, it call's for their constant, continuall, and per∣petuall perseverance, in that their estate of grace and holynes, the worst whereof, is so good, as we haue heard. For if our first being in grace (while we are yet but babes, or beginners therein) doe giue vs assurance of so much consolation, doubtles, if we continue & hold out to the end, as we grow, and goe on, in grace, soe doth the sweete savour of this happines encrease and multiply vpon vs. But I hope the discovery of the comforts aforesayd, is such, as may saue me the labour, of any further pressing of this point vpon them, and that their taste of the blessednes of them is

so pleasant, as they haue sensible arguments within them sufficient, both to perswade them to tarry where they are; and to oppose, and repulse all suggestions to the contrary. And therefore I will not persue them with more words, for whose sakes especially, all that is past, hath beene vttered, and whose setled resolu∣tions touching their state of grace, are such, and so vnmoveable as was the Apostles, who sayd, [I am sure, that neither death, * 1.102 nor life, nor Angells, nor Principalityes, nor Powers, nor things present, nor things to come, nor heigh nor depth, nor any other creature, shalbe able to separate me from the loue of God, which is in Iesus Christ our Lord.] This was his, of himself, and the Romans; this is, and ought to be ours, of our selues, & of all true Christians; & therein we will rest, and turno our last speech, vnto those that yet are not turned to the Lord, by any visible manifesta∣tion of that faith, the vertue wherof, doth giue them their part, and portion in the saving peace, and com∣fort, of that which hath beene vttered.

And what can we vrge (either more, or lesse) vpon them, then that they should now (at last) learne to leaue their former sinfull, and vngodly condition, and cleave to the Lord in the power, and truth of sincerity, and sanctification; that inasmuch as they are not yet cannonized of the Lord for saints, nor haue their names written in the booke of life, (so farre as their life sheweth vnto men) they might now (once) be∣thinke themselues what they are, and come out of that estate, wherein they cannot be happy.

And what more weighty, or worthy argument can we vse, then this which is soe powerfull to perswade, if it be duely pondered of them: For it is drawne from that which nature affecteth, and desireth (in all men)

aboue all things, to wit, the having of a good, yea the best estate, and condition, that is to be had in this world, and a much more better, in heaven, then can be had vpon any tearmes here. And can there be a better estate, then that? or any so good as that? which

• ...Is impossible to be had, at the worst, and
• ...The worst wherof, is better then the best of any other.

Beholde, out of this estate all prosperity is misery, and in it, all misery is prosserity: haue we not made it more then manifest, by such abundance of most infallible, di∣vine, and vndoubted evidence, as neither divells, nor men, can colourably gainesay? And is not such a state worth seeking among those to whome it is solely, and wholey, appropriated of the Lord? who would not be a Saint vpon such tearmes, & embrace piety, because of the precious and peerlesse blessednes, it bring's with it, vpon a mans vniversall state here, and that which is eternall in heaven? why, let men learne to reason and dispute thus.

If there be a sort of people, who are in such a state as hath beene sayd, the worst wherof is simply good, and jncomparably better then the best estate of any other whatsoever; what doe I, what am I, out of that society? I see my self miserable (as I am) at my best, I will surely out of my self, and strive with all my strength to be one of those men, among whome the meanest fare soe well, when they are in the worst estate that can be.

And if (thus) God make vs able to begin to argue (for his glory) against our selues, when these first pro∣positions be well vnderstood, and applyed of vs, we shalbe able (by his grace) to frame more comforta∣ble premisses, and to goe forward in this divine discep∣tation,

with consideration of those further things, the conclusion and inference wherof, will minister vnto vs yet more courage, to cleave vnto the Lord in the communion of his saints.

For why? the former argument was taken from the miseryes, greivances, persecutions, and oppressions of Gods people, and yet it is powerfull, and able to conclude, both a necessity, (and includeth also an excellency) of our separation from sinners, to become of that number who are soe happy, in their very misery: but this latter may be taken from the graces of the same men from whose distresses alone, we reasoned before; and for the further wooing, and faster glewing of vs vnto the heavenly corporation, of such as are happily incor∣porated into Chrict Iesus, it may (in the second place) be framed thus.

If the worst of Gods people viz: their troubles, mi∣seryes, and oppressions, be such as doe exceede all the wellbeing of other men, if in their greivances and vexations, it goe soe well with them, how happy must these men be considered in their graces, and the em∣ployment of them? if their bitter sorrowes be soe sweete, how will the sweete sap, and savour of God spirit taste, and relish in them? if out of cruelty, tyranny, and all manner of evill soe much good may issue, when they haue to doe with wicked and vnreasona∣ble men, who can conceive the consolation that shall accrew vnto them, in the free and peaceable excer∣cise of their graces, wherein they deale only with Gods owne majesty, and such of their fellow brethe∣ren and sisters, as are truly gracious with themselues? if the troubled waters, which are soe muddyed with the foule fruit of Satans, and mens mallice, may yeelde

such joy, what will flow from the blessed jnfluence of God himself thinke yee, when he shall leade them to those wells of salvation, whence they shall draw freely, and drinke their fill, of those pure christall streames, which himself hath distilled? Surely every man must needes (in all reason) thinke, that if their worst estate of greife and misery be so good, this of grace and peace, cannot but be better, and yeelde sweeter fruit then the former; and soe the best estate of a wicked man, being so farre behinde their worst, must needes be much more behinde this, and vtterly incomparable there-vnto.

And yet, though this be much, the most, and best of all, is yet to come, viz: their state of glory, which shal∣be the reward both of their greivances, and graces also; & from that, a man whose hart were set aright, might lastly reason thus.

These men (Gods saints) were happier then I, at the worst of their miseryes, even in the midst of their ene∣myes; They were yet more happy then soe, when with their God, and with each other among themsel∣ues, they might peaceably vse their graces; the least of these two, was more then a litle beyond my best: But their best of all, being yet to come, to wit, their blessednes and glory in heaven, with the God of hea∣ven; what shall I conceive of their inconceivable fae∣licity, then and there? and how infinitely vnhappy are I, that am soe short of the good they haue, in their very evill? and am not yet come so farre, as to be e∣quall with them in their meanest, and most afflicted condition? Surely it being so well with them in their greivances; it cannot but be much better with them in their graces, and best of all in their glory. O the hydden,

(yet heavenly) estate of these holy ones; which is soe heavenly, that it must be hydden, there being no pos∣sibility on earth to reveale it. Who would be out of that state, wherein is soe much excellency, that every evill therein, is exceeding good, and every good excee∣deth each other? If a mans hart be not chayned to the Divell, & by the Divell, to the world, to be kept here, in that perpetuall prison of infidelity, and profanes, which will bring him to that perditiō which is due there vnto; he cannot but be drawne out of himself, and his sinfull state, with this threefolde corde, and be tyed fast for ever (as one enamoured and enflamed) to the Lord God, in the felowship of those his saints, who ha∣ving beene faithfull before him here, (both in doing his will, and suffering for the same) haue now received the wages, both of their faith, and sufferings, in the King∣dome for which they suffered, wherein they shall see him as he is, * 1.103 and with him, his blessed Son, his eternall Spirit, his beloved Saints, in that life and jmmortality, blisse, and faelicity, which God who is faithfull, hath per∣formed to them, promised to vs, and to all the rest of his holy ones, * 1.104 keeping them, who are already in actuall po∣fession, not absolutely perfect (as being yet without vs) till we shalbe brought vnto them, & both they, and we, (and all the elect) vnto the Lord our God, at the last day, to be compleate in that entyre, and eternall per∣fection of glory, the hope wherof, giue's vs hart, and make's vs wayte, and sigh in our soules, looking and longing for that glorious appearance of his, which shall make vs to appeare in glory with him, for ever and ever.

AMEN.

Notes

• * 1.1

  Isa. 55.2.
• * 1.2

  1 Pet. 1.7
• * 1.3

  ver. 14.
• * 1.4

  Faith wrought extraor∣dinarily.
• * 1.5

  The parts of the text.
• * 1.6

  A speci∣all pro∣perty of Faith.
• * 1.7

  Cor.
• * 1.8

  Phil. 3.8.
• * 1.9

  Act 7.22
• * 1.10

  Act 7.48
• * 1.11

  Two Con∣clusions.
• * 1.12

  1. Con∣clusion. Prooved.
• * 1.13

  Ro. 8.28.
• * 1.14

  2. Con∣clusion. Prooved.
• * 1.15

  Pro. 1.32
• * 1.16

  Deu. 28.17.18.
• * 1.17

  Mal. 2.2.
• * 1.18

  Note.
• * 1.19

  Pro. 10.14.
• * 1.20

  Comfort to Gods children.
• * 1.21

  Ps. 97.11
• * 1.22

  Mat. 22.29.
• * 1.23

  Note.
• * 1.24

  Psal. 73.1.2.3.4.
• * 1.25

  Ier. 12.1 2.3:
• * 1.26

  Iob. 1.8. cap. 2.3.
• * 1.27

  Note.
• * 1.28

  Ro. 8.3••.
• * 1.29

  Rev. 18.10.
• * 1.30

  Poverty.
• * 1.31

  Ps. 37.16 Prov. 15 16. cap. 16.8.
• * 1.32

  Impriso∣nement.
• * 1.33

  Act. 12.
• * 1.34

  Captivi∣ty.
• * 1.35

  Persecu∣tion.
• * 1.36

  Dan. 3.
• * 1.37

  Act. 2.
• * 1.38

  Heb. 12.4.
• * 1.39

  Num. 23 10.
• * 1.40

  Psa. 116.15. Psa. 15.4 Phi. 1.23 2 Pet. 2.10. 1 Cor. 15.
• * 1.41

  Jam. 1.2.
• * 1.42

  2 Cor. 1.5
• * 1.43

  1. Ad∣vantage.
• * 1.44

  Luk. 6.
• * 1.45

  Ro. 1.15.
• * 1.46

  2. Ad∣vantage.
• * 1.47

  Pro. 3.1•• He. 12.1••
• * 1.48

  Note.
• * 1.49

  2 Cor. 6.8 9.10.11.
• * 1.50

  Pro. 14.13.
• * 1.51

  3. Advantage.
• * 1.52

  Luk. 22.31.
• * 1.53

  ver. 32.
• * 1.54

  Ioh. 10.
• * 1.55

  ver. 26.
• * 1.56

  Psa. 73.33.24.
• * 1.57

  1 Pet. 4.••
• * 1.58

  Isa. 5.15.
• * 1.59

  Isa.
• * 1.60

  4. Advantage.
• * 1.61

  Isa. 43.1.2.3.
• * 1.62

  Phi. 1.28
• * 1.63

  Lam. 38.55.56.57.
• * 1.64

  Ps. 23.4.
• * 1.65

  Mat. 10.28.
• * 1.66

  1. Ioh.
• * 1.67

  Dan. 5.
• * 1.68

  5 Ad∣vanage.
• * 1.69

  •• Cor. 11.32.
• * 1.70

  Psa. 119.17.
• * 1.71

  Heb 11.8
• * 1.72

  Rom.
• * 1.73

  Iob. 33.18.19.
• * 1.74

  Is. 6.9.10
• * 1.75

  Iob. 21.11.12.13.
• * 1.76

  Luk. 16.25.
• * 1.77

  Note.
• * 1.78

  Isa. 5.15.
• * 1.79

  Reu. 7.14.15.
• * 1.80

  6. Ad∣vantage
• * 1.81

  1 Ioh. 3.2
• * 1.82

  Gol. 3.3
• * 1.83

  ver. 13.39. ver. 38.
• * 1.84

  Reu.
• * 1.85

  Psal. Isa. 40.
• * 1.86

  Iob.
• * 1.87

  Ioh. 20.17. Phil. 2.9
• * 1.88

  Ioh. 21.25.
• * 1.89

  1 Cor. 2.9
• * 1.90

  Ro. 5.3. Heb. 10.34. Act. 5.40 41.
• * 1.91

  2 Cor. 7.4
• * 1.92

  Eccles. 5.10.
• * 1.93

  2 Cor. 4.17.
• * 1.94

  1 Thes. 5.16. Phil. 4.13.
• * 1.95

  Terror. to prese∣cutors.
• * 1.96

  Iam. 2.20.
• * 1.97

  2 Cor. 4.4
• * 1.98

  Phi. 1.28
• * 1.99

  2 Cor. 4.3
• * 1.100

  Rom. 2.
• * 1.101

  Instruc∣tion to all men.
• * 1.102

  Rom. 8.38.39.
• * 1.103

  1 Ioh. 3.2
• * 1.104

  Heb. 11.40.