Shlohavot, or, The burning of London in the year 1666 commemorated and improved in a CX discourses, meditations, and contemplations, divided into four parts treating of I. The sins, or spiritual causes procuring that judgment, II. The natural causes of fire, morally applied, III. The most remarkable passages and circumstances of that dreadful fire, IV. Counsels and comfort unto such as are sufferers by the said judgment / by Samuel Rolle ...

Mixt Meditations and Dis∣courses of Counsell and Comfort to such as were great sufferers by the firing of London. (Book 4)

DISCOURSE I. Of Deliverance under losses and troubles, as well as out of them.

TO say there is a Deliverance under L••sses and Troubles, as well as ano∣ther out of them, must needs be good sense, because it is good Divinity. The holy Ghost in the Scripture speaks of such a thing, to whom it is impossible to speak either untruly or improperly. It were blasphe∣my and non-sense to charge him either with fal∣shood or folly, who is Truth and Wisdom its selfe, and the fountain of all that Truth and Wisdom which is dispersed amongst all intelli∣gent creatures. He himself tels us how Christ was heard in the prayers which he made for De∣live cance, unto him that was able to save from death. Heb. 5.8. Yet was he not saved from the Cross, intimating thereby, that there is a Deliverance (properly enough so called) under the cross, as well as from under it, else how was Christ heard and delivered as to the cup which

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he beg'd might pass from him? Luke 22.42. Which nevertheless he was made to drink, unless his being strengthened to undergoe it, as the next verse tells us, that then there appeared an Angel, from heaven strengthening him: as also his being inabled to triumph over principallities upon the Cross? (as is said Cor. 2.15.) might be interpreted an eminent Deliverance vouch∣safed him in and upon the Cross. I am mistak∣en if the Apostle Paul in Rom. 7.25. doth not give thanks to God thorough Jesus Christ for delivering him as to the body of Death, which yet he carryed about with him, and therefore was not delivered from but under it, as the foregoing words do shew, O wretched man that I am, who shall deliver me from this body of Death? And in 1 Cor. 10.13. the Apostle saith, God is faithful who will with the temptation also make a way to escape (or to be delivered) that ye may be able to beat it; seeming thereby to insinuate that Deliverance and Temptation may stand to∣gether, and do so, when a man is not tempted above what he is able, but together with the temptation, hath assistance to bear it. Were not the Israelites delivered in the red Sea, Jonas in the great deep and Whales belly? Daniel in the Lions den? the three children in the fiery fur∣nace, I say were they not first truly delivered in each of these, as afterwards from and out of them? To be kept under water from drowning and in the midst of fire, from being burnt, is De∣liverance with a witness. Had the bush that did burn and was not consumed been presently quencht, or snatcht out of the fire, it had not been so eminently delivered as it was. Deliverances

under great troubles though least observed by many, are of all others most oblervable and Em∣phaticall: what more admirable promise than that Isa. 43.2. When thou passest thorough the ri∣vers, they shall not overflow thee, when thou walkest thorough the fire, thou halt not be burnt, neither shall the flame kindle upon thee. No place can be more pertinent than that is, to prove there is such a thing as Deliverance under trouble: the notion is worth our pursuing, because it is full of Com∣fort; it opens as it were a new spring of conso∣lation to those that are under trouble which ma∣ny did overlook before, as Hagar did those wells of water which were nearest to her. Many people have no more joy and comfort than they have hopes of having their losses repaired in kind, and their temporal troubles removed, and God knows whether that may ever be, when they themselves despair of it, their hearts faile within them, he that thinks himself utterly un∣done, and that it will not be worth while for him to live, if London be not suddenly rebuilt, trading speedily restored, when these things appear un∣likely, will be at his wits ends, but he that knows and believes that God (who is onely wise) can make him and his happy, though London should still lye in ashes, and trade not revive in many years to come; that God can work a Deliverance for him in and under all publick calamities, and in despight of all and e∣very of them, he I say will in patience possesse his soul. St. Pauls words, 1 Cor. 1.4. are much to be heeded, where he saith, Blessed be God who comforteth us in all our Tribulations; he doth not say who delivereth us out of all, but

who comforteth us in all our Tribulations, and what is that but a Deliverance under trouble, when God doth comfort us in it? If there be such a thing as Deliverance under trouble, ma∣ny may and will rejoyce in the hopes of that, who are past all hope (though I think that should not be neither) of ever seeing an end of their present troubles. They look upon Delive∣rance out of the present calamities to be at so great a distance, that they think the steed will starve whilst the grass grows, and their car∣kasses will fall in the wilderness, ere the time come for entring into Canaan. But now by virtue of the notion I am speaking of, though I should grant men of misgiving minds, there are as great unlikelyhoods as they can suppose, that they should ever re-enjoy, such houses trades, estates, conveniencies, as formerly, or any thing comparable thereunto, yet may they live in a dayly expectation of a comfortable Deliverance, with and under those calamities, which are like to continue upon them; that God together with their temptations, will make a way for their escape, men so perswaded will be able to say with Habakkuk, though the fig-tree blossome not, and the labour of the Olive faile, yet will (or may they) rejoyce in the Lord, and joy in the God of their Salvation. When Paul praved that the Messenger of Sathan, which buffetted him might depart, God gave him no assurance of that, at least-wise for the present, but yet told him that which satisfied him, though that evil messenger were likely to continue, namely, that his Grace should be sufficient for him. The Israelites knew that their captivity

in Babylon would certainly last seventy years. Therefore it was not thehopes of a speedy De∣liverance from thence, that did bear up the hearts of believers amongst them, but the hopes they had, that God would be good to them, in and under their captivity, and show them mer∣cy in a strange land. If the Israelites knew, as it is like they did, that they must wander no lesse than sorry years in the wilderness, ere they came to Canaan, it was the Mercy and Delive∣rance which they did expect in the wilderness, not out of it, during all that time, that did support them; as hoping that in that howling desert, God would be no wilderness or Land of Dark∣ness to them. If God spread a table for his peo∣ple in the wilderness, if he give them water out of the Rock, and Manna from heaven, are not those things to be reckoned Deliverances (namely from the evils that in such a place, they might expect) though Quailes should be with-held? Though the famine were not removed, yet seeing Elijah was sed the mean time, though but by Ravens, it must be ac∣knowledged, that he was delivered in and under famine. If to the righteous there arise light in darkness, as is promise there shall, is not that Deliverance? Though Paul and Silas were in prison, and their feet in the stocks, yet if they were so chearful there, as to sing praises to God at midnight, Acts 16.25. was not that a grea•• Deliverance? Surely Paul and others of whom he speakes, were greatly delivered, even under chastisement, sorrow, poverty, and a kind of Death, yea Deaths often, or else he could ever say as he doth, 2 Cor. 6.9.10. As dying

and behold we live, as sorrowfull, yet alwaies rejoycing, as poor, yet making many rich, as having nothing, yet possessing all things; as if he had but the sha∣dowes of evill, but the reallity and substance of good things. He is delivered from death, as to whom the sting of death is taken away, and he from the noisome pestilence who is secured, that the evill of it shall not come nigh him (which is all that seems intended by that pro∣mise Psal 91.3. verse, compared with the tenth) David somewhere prayes that God would bring his Soul out of trouble, and his Soul out of pri∣son. The Soul of a man is the man, if that be brought out of trouble, in whole, or in part, though his body, his name, estate, relations are yet introuble, the man himself is delivered. A man may be sick and well at the same time (as Baul was poor, and yet rich at the same time) according to that of the Prophet, the inhabi∣tants shall not say they are sick, for their sins shall be forgiven them; a man can be but well in Prosperity, and it may be as well with us, yea and better with us in adversity, all things considered (as David saith, it was good for him that he was afflicted) and in that case is not a man truly delivered even under affliction? It may be God will be more with us in the water and in the fire, than ••ver he was out of it. As prospective-glasses do represent the object near at band, though it be some miles distant, so may this notion represent Deliverance at the very door, or as that which may come the next mornine, when sorrow came but the evening before (viz. Deliverance in and under trouble, which may be sufficient for us) though Delive∣rance

out of trouble, may seem as far from us as the East is from the West, thus may we hope in one kind whilst we despair in another, and with Abraham in hope, believe even against hope. If outward calamity and misery might not confist with more real happiness and com∣fort, than plenty and prosperity had wont to afford, how could that promise of Christ be sulfilled, that they who forsake all for him; shal have a hundred-fold in this life, and yet with persecution, or in despight thereof? Lord if my heart ceceive me not, I had rather partake of those Deliverances which many of thy servants have had, with and under great and sore trouble, than of those Deliverances out of trouble into greates•• earthly prosperity, which thou hast sometimes vouchsafed to wicked men. Thou who gavest to Paul and Silas, imprisoned and in th•• stocks, songs in the night, but didst make Belteshazzer tremble, and his knees smite together in the midst of his ful cups and jovial company, thou caust imbitter the best of earthly conditi∣ons, and sweeten the worst. Lord give me ra∣ther a bitter cup of thy sweetning, than a sweet cup of thy imbittering. As for all the troubles which at this day are upon my self, or any of thy people; if thou wilt never deliver us out of them, thy will be done; but oh faile not in such manner as hath been spoken (and how else thou pleasest) to save and deliver us under them, that experience henceforth, may tender it no paradox to me and others, that there is real Deliverance under trouble, as well as our of it, that the snare of evil may not be visibly broken and yet thy people may be delivered.

DISCOURSE II. Of this, that the life of man consists not in the abun∣dance of what he possesseth.

SUrely it is from a vain conceit, that the life of man consists in his abundance, that those who have not an abundance of earthly comforts, do so much covet after it; and those that have, do so much blesse themselves in it, as some are brought in saying, Zach. 11.5. Blessed be the Lord, for I am rich; & those who have lost of their ab••ndance do mourn so inordinately, for the want of it. But whatsoever men think, Christ assures us it is not so, Luke 12.15. For there saith he, the life of a man consisteth not in the abundance of the things which he possesseth. I think at present of six or or seven instances wherein that saying of Christ is verified. First, The length or prolongation of mans life, doth not consist in the abundance of what he possesseth. The oyle of riches can∣not feed the lampe of life, Psal. 49. from the 6. to the 11. verse. They that boast themselves of their riches, none of them can redeem his brother, or give to God a ransome for him, that he should still live for ever, and not see corruption, for he seeth that wise men dye, and leave their wealth to others. Look abroad and you will see more poor men that have lived to a great age than rich, (yea in pro∣portion to the humber, there is of one and of the other;) Some diseases which poor people gene∣rally escape out of, and make but light of them, how often do they prove fatal and deadly to them that are rich? as if corruption were ambi∣tious

to claime kindred of them, more than of others, and the hungry wormes to feed upon their well fed flesh, rather than that of others: to allude to Job 17.14. I have said to corruption, thou art my father, to the worme, thou art my mother, and my sister: poor men lengthen their lives by la∣bour, & rich men too too often shorten theirs by Luxury. Neither doth the end of mans life consist in possessing an abundance; man was not sent in∣to the world, to load himself with thick clay, or to adde house to house, and land to land, as if he meant to dwell alone upon the earth, to possesse himselfe of so many hundreds, or thousands by the year, and so leave it to his posterity. That these are trifles to the great end which man was sent into the world for, appeareth by Acts 17.27. where Paul tels us, that God hath set man upon the face of the earth, to seek after God (there is the end of life) if nappily he might find him out. Nor in the third place, doth the Credit of a mans life consist in the meere abundance of the things which he possesseth; they that have nothing to commend them but their riches, though they are flattered by many, are truly bonoured but by a few, most men wil bow downe to those idols of Silver and of God, as I may cal them (because it is the fashion so to doe) but when their backs are turned upon them, they are rea∣dy to say of them, as the Apostle concerning idols in the general, 1 Cor. 8.4. we know that an Idol is nothing in the world, we know such a one for all his brave outsides, and the caps and knees that are given him to be a worth∣lesse person; and to signifie just nothing.

He is like a rich tomb without, which is so ill furnished within, that it is not worth open∣ing. Fourthly, Neither doth the usefulnesse of mans life, consist in the abundance of what he possesseth. Solomon tels of a poor man that by his wisdome delivered a City, Eccles. 9.15. That a rich man void of wisdom, could not have done with all his wealth; some do more good in the world with a little, than others doe that have great estates. There are little figures in the world, and great Ciphers, great ones that spend all they can rap and rend together, up∣on their lusts, and no body is the better for it; and others of meane condition, that are con∣tent to spend, and to be spent for publick good. Some great trees do but shade and prevent the growth of other plants, and meane time beare no fruit themselves. Fifthly, Neither doth the successefulnesse of mans life, and of the un∣dertakings, thereof depend wholly upon the abundance of what he possesseth. Now many elder brothers that have had great estates left them by their Parents, great portions with their Wives, and have in a few years, by Drunk∣ennesse, Gaming, Whoreing, one or all of these, reduced themselves and their families to a mor∣sell of Bread, selling their birth right as it were, for a Messe of Pottage. And on the other hand, how many younger brothers that have been bound to honest trades, and had no more from their parents, than a competent stock to set up with, have with the blessing of God, upon their industry, arrived at great estates? How many have set up with smal stocks, (it may be with nothing else but a stock of Credit)

and in a few years, become very rich? and on the other hand, how many have had great stocks to begin with, and have soon brought them to nothing? Sixthly, Neither doth the life of men in, and as to their children (in whom parents are said to live) consist in, or depend upon the a∣bundance of what they possesse, or of what they have to give them; how many fathers have gi∣ven great portions with their children, think∣ing to match them highly, and in a few years (yea months sometimes) have seen both their money and their children cast away? Others againe have had little wherewith to prefer their children in marriage, and yet have seen them as well disposed of, as if they could have given them thousands. Neither are good and comfortable yokefellows, the onely things that men are not sure always to purchase, for their children by gi∣ing great estates with them, but many other things there are that parents wish to see in their children, as namely, Health, Strength, Free∣dome from Deformity, Wisdome, Grace, which things if they be wanting, cannot be bought for them with all the Gold that is in both the Indies, neither can parents comfortably live or injoy themselves in their children, if all or most of those things be wanting. Lastly, the hap∣pinesse and comfort of mans life, (which I take to be that which Christ here chiefly intends by the life of man) doth certainly not consist in the abundance of what he possesseth; it is one thing to possesse, and another thing to injoy, he may injoy more that possesseth lesse. Hear David, Psal. 37.16. A little that a righteous man hath is better than the riches of many wicked. Some

men have more comfort in a dish of green herbs, than others can find in a stalled Oxe, Zoph•• speaking of a wicked man, Job 20.22. saith, that in the fulnesse of his sufficiency, he shall be in straits, and why may not good men in the midst of their straits, have a kind of sufficiency? the Scripture telling us, that a good man is satisfied from himself. I doubt not but some, and those the very same persons, have had more contentment in, or injoyment of God, and of themselves in a lower and poorer, than ever they had in a higher and more plentiful condi∣tion, which hath reconciled them to the literal interpretation of these words, James 1.10. Let the rich (which may be understood of him that was rich) rejoyce in that he is made low. Most men count it easier, when they are once down, to sit low, than to sit high. The body may be too full of blood to consist with health, as well as too empty, though that blood be all good. There is a Plethora or Redundancy of good blood, as well as a Cacochymia or Superfluity of bad humours, which makes men lesse chearful, than they would otherwise be; so that breathing a veine may give some reliefe against Melan∣cholly. Wise Marriners having cast away some of their lading in a tempest, do with more hearts-case and security inioy the rest; so fareth it with some men, after considerable losses, they are better satisfied with a part, than they were before with the whole. I see then expe∣rience doth abundantly confirme what Christ hath spoken, touching the life of man nor con∣sisting in the abundance of that he possesseth. I must then take leave to think, those men are

sick-brained that think, no man can be happy unlesse he have so many hundreds, yea thousands by the year. Let a man make me believe if he can, that no man can make a pleasant meale under twenty or thirty dishes, when I know a man may feed as delightfully upon two or three, yea it may be upon one. Perswade us who can that no man can travel a few miles to his ful con∣tent without a Coach and six Horses: or that a man cannot sleepe sweetly any where but upon a bed of down, hung with velvet cur∣taines, when we all know the contrary. I like our proverb well, Enough is as good as a feast; (yea ordinarily it is better) I doubt not but Discontent is as often clad in Silks and Sattins as in leather doublets and canvais breeches; ma∣ny times easier feet goe in plainer shooes; give me rather high shooes such as Plow-men wear, with sound toes in them, than high great gouty toes, in velvet slippers; let me rather tread in the dirt, where I can stand fast, than walk up∣on smooth ice, where I shall alwaies be in fear of falling; if then abundance of earthly things can neither prolong my daies, nor give me the true end of life, nor help me to that good name which is indeed a precious ointment, nor assure me of successe, nor make me to be more use∣ful, nor make my children more happie than with the blessing of God they may be without it, nor finally afford me more comfort and con∣tentment in my life, than others have, who have no abundance, if God hath diminished my abun∣dance, I have no reason to mourne as one with∣out hope, or as Micah did, when his idol Gods were taken from him, as if he had been

quite undone. If God so please, I may in this impaired condition, be as happie, yea more than ever I was. In thy favour O Lord is life, yea thy favour is better than life its selfe, Psal. 30.5. Ps. 63.3. Lift thou u•• upon me the light of thy countenance, and it shall make my heart more glad, than they whose Corne and Oyle increase. Let me be so far from thinking I shall never see good daie more, because I have lost a part, yea it may be the greatest part of what I sometimes had, as ne∣verthelesse to hope, that my last daies though much the poorest, may be my verie best.

DISCOURSE III. Of the Lessons of an afflicted estate well learnt, their making way for prosperity to insue.

THe best waie to gaine, or regaine prospe∣ritie, is to learne apace in the schoole of Adversitie. Affliction is a teaching thing, for we read of Christ himselfe that he did learne o∣bedience by the things he suffered, Heb. 5.8. As the Law is said to be a School-master to bring us to Christ, so is misery a School-master to bring us to happiness, in case we give our selves to be taught by it. As parents will keep their chil∣dren at schoole no longer when once they are fit for the Universitie, but send them thither; so will God translate his people to the Academy of a more pleasing condition, when they are dulie ripened and prepared for it by the schoole of adversitie; witnesse these words of the Psal∣mist, Psal. 94.12.13. Blessed is the man whom

thou chastenest O Lord, and teachest him out of thy Law, that thou mayest give him rest from the dayes of Adversity. Affliction is Gods plow, with which he breaketh up the fallow ground of mens hearts, and when that is done, he is most ready to sow the seedes of peace and comfort, as it is written, light is sowne for the righteous, and joy for the upright in heart. Now sowing presupposeth plowing, nor would the husband∣man doe the former viz. to plow, but that he intends the latter, viz. to cast in his seed, and would thereby prepare for it. Now there are several Lessons which God doth or would teach men by his speaking rod in affliction, if men doe o•• would hear the voice of that rod, and him that hath appointed it. First, God by affliction would teach men to praie. Is any man afflicted, let him praie, Ja. 5. Affliction quick∣ens men unto praier. As Absolom fetcht Joab to him by setting his corne on fire: in their afflicti∣on they will seek me earlie, saith God; yea and it also quickens men in praier, Christ in his A∣gonie prayed yet more ferventlie. Christ offer∣ed up prayers with strong crying and tears to him that was able to save him from death: in∣timating that the approach of death did help to quicken him, Heb. 5.7. It is a Proverb, he that cannot pray, send him to Sea, affliction is a dangerous Sea, and God sends many men thi∣ther, that they may learne how to pray. A•••••• Paul was struck down to the earth, and terrify∣ed with a voice from heaven we quicklie hear of him▪ Behold he prayeth! Acts 16.11. so he had wont to doe in former times, for that he was a Pharisee, but now he so prayed and to so good

purpose as he never did before. And is not pray∣er (such as it may be) a good means to get on of affliction? is it not said, call upon me in the day of affliction, and I will deliver thee? Psal. 50.15. and in Psal. 107.17.19. We read, Fools because of their Transgressions are afflicted, then they cry to the Lord in their trouble, he saveth them out of their Distresses, also verse 13. If our affliction do not cause us to restraine prayer from the Almighty (like him that said, this evill is of the Lord, why should I wait on him any longer?) our prayers will prevaile with God, to restraine affliction in his due time and manner. Secondly, Another Lesson which affliction teacheth us (or rather God by it) is to walk humbly, and to be hum∣ble, I am sure is the ready way to be exalted, In Deut. 8.2. We read how God lead the Israelites 40. years in the wilderness to humble them, im∣plying that a wilderness condition, tends to hum∣ble men. Earthly good things are the fuel of prides and the refore pride of life is spoken of as if it were a third part of all the things that are in the world, 1 John 2.16. All that is in the world is, the lust of the flesh, the lust of the eye, and the pride of life, that is fuel to these; now when the fuel is a∣bated, it may be expected that the fire will slake. And will not humility make way for our Deli∣verance? Surely it will, witnesse that promise, Lev. 26.41, 42. If then their uncircumcised hearts be humbled, then will I remember my covenant with Jacob, and I will remember the land. If God humble us, he wil doe us good in our latter end, Deut. 8.2. See the promise James 4.10. humble your selves in the fight of the Lord, and he shall lift you up. Doth not God by his Prophet tell us,

Isa. 57.15. That he dwelleth with the humble, & con∣trite, to revive them? Thus you see affliction doth as it were, prepare Antidotes to expell its self; as some of our best Antidotes, for expulsion of poyson, are taken from the bodies of poysonous creatures; as Serpents, Vipers. And affliction sanctified, works humility, and humility exer∣cised, works out affliction. Thirdly, A third Lesson, which God by affliction, teacheth man is to be patient, and to submit to his div•••••• will. And this also will be found an excellent means to remove affliction, and recover prospe∣rity in due time. We read Rom. 5.3. How that Tribulation worketh patience, and patience experi∣ence, and experience that hope which maketh not a∣shamed. Now that which produceth an unslat∣tering hope, doth surely contribute to delive∣rance, both as it is a kind of cause, in which hope foreseeth such an issue as deliverance is, as also, for that hope is as it were deliverance anticipated, for we are saved by hope, saith the text, Rom. 8.24. But more plainly, James 5.11. Ye have heard of the patience of Job, saith he, and have seen the end of the Lord. Job was patient, and God afterwards gave him double in lieu of what he had taken from him, it is good that a man should quietly wait for the Salvation of the Lord, Jam. 3.26. and verse 25. The Lord is good to them that wait for him. God sometimes hath all his end in afflicting, when he hath but made us humbly to stoop and sub∣mit, Levit. 26.41. If then they shall accept the punish∣ment of their iniquity, that is, if they did patiently bear the indignation of the Lord, as having sinned against him, and submit to the rod, then God promiseth that he would remember their

land, &c. it is Gods manner to withdraw af∣flictions, when he hath once accomplished the end for which he sent them. Esa. 10.12. God saith, that when he had performed his whole work upon Mount Zion and Jerusalem, then would he punish the fruit of the stout heart of the King of Assyria, who was their oppressor. If then the design of God in afflicting, be only to make us submit to his will (as sometimes it is) when we have learnt to do that (like A∣braham that was become willing to sacrifice his Isaac, which was all God intended to put him to) then is deliverance in one kind or other not far off. God doth not intend to make some men always poor, and despicable, though they are so for the present, but yet the copy of his countenance towards them, is as if he meant they should always be in adversity, whereas all he stands upon, is to make them contented so to be, if such be his will concerning them; and when they have quietly laid themselves down at Gods feet, bound their Isaac to the altar with a true intent to sacrifice him to the good pleasure of God, and stretch forth their hand to do it, then comes as it were a voice from heaven saying, let it alone, it is enough that thou hast done already; Behold I will accept a Ram for a burnt offering, instead of thy son, as God dealt with Abraham, Gen. 22.13. God doth many things but to try us and make us believe he will take all from us (when he means onely to wean us from all) that he may say of us, as of Abraham, Gen. 22.12. Now I know thou fear∣est God, for thou hast not withheld thy Son, thy onely Son from me. To be content always, to be in trouble, if God will have it so, is the

way to come out, is one good way to escape. Fourthly, Affliction teacheth us to live under an awful sense of God. It is a Schoole of fear as to God, Psal. 119.120. My flesh trembleth for fear of thee, and I am afraid of thy judgements, (saith David to God.) If God appear as a consuming fire, one maine use we are to make of it is, to serve him with Godly fear; Heb. 12. Now it is evident, that a due fear of God doth make way for Deliverance out of trouble: When God saw that Abraham was so fearful to offend him, that he durst not withhold his son I∣saac whom God had commanded him to sacri∣fice with his own hands, he gave him Isaac again, and accepted a Ram in his stead, Gen. 22.12. When God had brought Manasseh to know that the Lord was God, that is, to fear and re∣verence God as became him, and to humble himself before him, then saith the text, the Lord heard his supplication and brought him again to Jerusalem, into his Kingdome, 2 Chron. 33.13. Fifthly, Affliction is a Schoole of obedience and circumspect walking, Eph. 5.15, 16. See then that yee walk circumspectly, because the dayes are evil. Those that walke in the dark take more than ordinary care lest they stumble, and fall, new dayes of evill or affliction, are call∣ed dayes of darknesse. Prosperity hath hard∣ly more Temptations on one hand; than great affliction hath on the other hand: hence Agur deprecates poverty, Prov. 30.9. Lest I be poor and Steale, and take the name of the Lord in vaine. The Apostle was afraid lest the incestuous Co∣rinthian, if not timely comforted, might be swallowed up of two much sorrow, 2. Cor. 2.7.

and lest Sathan should get an advantage against him, verse 11. affliction is a tempest, and there∣fore we must do like Pilots, who steer with greatest circumspection in a storm, the hard frost of adversity, though it be apt to kill cer∣tain weeds, as pride, security, and such like? yet if care be not taken, it may also nip many hopefull blossomes (as unseasonable frosts use to do.) If such eminent worthyes as Elijah, Job, Jonas, Jeremy, were between whiles worse for those afflictions, which should have made them better, (as we know they were) we had need look to our selves, and walk circumspect∣ly at such a time. Now that our so doing will make way for our deliverance. David tels us, Psal. 50.23. To him that ordereth his conversation aright, will I shew the Salvation of God. And the Prophet, Isa. 59.20. The Redeemer shall come to Zion, and unto them that turne from transgressions in Jacob. Sixthly, Another Lesson which af∣fliction teacheth men, is to redeem time, Eph. 5.16. Redeeming the time because the dayes are evill. Young Scholars are not more ordinarily whipt for any thing, than for losing their time, and in order to making them spend their time bet∣ter. We have never lesse time to lose than when the rod of the Almighty is upon our backs. Af∣fliction makes work wheresoever it comes (as Sicknesse in a Family useth to do) and time is then most precious, when we have most work upon our hands, when we have most to do; yea it also indisposeth for work, and when the iron is blunt, we had need put to the more streng. Travellers make the best of their time in the depth of winter, and will hardly

draw bit till night, because the shortnesse of the dayes, and badnesse both of the wayes and weather are great hindrances. When we look for the greatest impediments, we had need take the most time before us, neither is the Redeeming of time more a duty in Af∣fliction, than a direct means to get out of it. Take one instance for all in Paul and Silas, who being in prison, were redeeming their mid∣night time from rest and sleepe, for singing and praising of God, Acts 16. And the next news we have of them is, they were both mira∣culously set at liberty. Lastly, Affliction is a Schoole of Faith and Affiance in God. David, saith Psal. 63.3. At what time he was afraid he would put his trust in God, and when he was overwhelmed, he would fly to the rock that was higher than he, meaning to God; and upon the wing of faith. And it is said that she who is a widdow indeed trusteth in God, and why she that is a widdow, rather than she who is a wife, but because the condition of a widdow, is ordinarily more afflicted and disconsolate: Moreover Afflictions are called the tryal of our Faith. All which passages prove that affliction is a Schoole of Faith as well as of patience. Now withall it is famously known, that the exercise of Faith, and dependance upon God, is a notable expedient for the removal of Affliction. What miracles of Deliverance are attributed to Faith, Heb. 11.33. By Faith they stopped the mouths of lions, quenched the violence of fire, escaped the edge of the sword, turned to flight the armies of the aliens: and passed the••ed Sea, as upon dry land; which the Egyptians essaying to doe

were drown'd, ver. 29. And if you will have it from the mouths of two witnesses, let that of the Psalmist be added Psal. 22.4. Our fathers trusted in thee, and thou didst deliver them, they trusted in thee and were not confounded. Thus have I mentioned seven doors belonging to the valley of Acor (which signifies trouble) or so many wayes of escape out of Affliction, which are also dutyes in and under it. I see then in this case there are two gaps may be stopt with one hedge (a man may una fideliâ duos dealbare pa∣rietes) there are two intentions may be answer∣ed with one and the same medicine; two que∣stions may be equally satisfied with one and the same answer; namely these two, how ought I to carry my selfe under Affliction? and what course should I take to get out of Affliction? He that studieth the latter onely, shall be able to do neither, he that minds the former well, shall doe both under one. He that considers onely how to get out of Affliction, troubles himselfe with Gods work, and neglects his own, and neither can he himselfe do what he aimes at, nor justly expect that God should doe it for him. But he that makes it his onely businesse to carry himselfe under Affliction, as he ought; doth what he can, and interesseth God to do that which himself cannot doe, let us doe out part, and God will not faile to doe his, and so both will be done.

We need not trouble our selves, about getting into another form, let us but out-learn others that are in the same form (viz. of Affliction) with us, or at least-wise keep pace with the best of them, and our master which is in heaven, will

take care of our translation into another forme, that is more to be desired, when we shall be fit for it. I find God very angry with those Jews that would think of nothing but comming out of captivity, so soon almost as they were gone into it, and would hearken to any lying Pro∣phets that would sooth them up with such plea∣sing stories; whereas their duty was to bring their spirits to be content with a captivity of seventy years long, to learne the law of such a condition as that, and to comply with it, see Jer. 27.8. And it shall come to pass that the Na∣tion and Kingdom, which will not put their neck un∣der the yoke of Nebuchadnezzar, that Nation will I punish with the Sword, and Famine, and Pestilence, till I have consum'd them by his hand. And verse 17. Hearken not to them (namely who said, that the vessel•• of the Lords house should shortly be brought again from Rabylon. verse 16. for they prophesie a lye to you) serve the King of Babylon and live, as if he had said, Buckle your selves to the duty of your captive estate, patiently beare the yoke which God hath put about your necks, and it shall be better for you both at the present, and for the future. Apprentices that cast off the yoke before they have served out their time, doe many of them never come to be free-men, whilst they live. Hananiah his diverting the Jewes, from the duties incumbent upon them as designed for a long captivity, by telling them that within two years, God would bring again the captives of Judah, Jer. 28.4. I say his so doing cost him his life, verse 16. Thus saith the Lord, this year thou shalt dye, &c. I cannot but ob∣serve how God commanded the Jews to provide

for a lasting captivity. Jer. 28.4. Thus saith the Lord, to those whom I have caused to be carryed a∣way from Jerusalem to Babylon, build yee houses and dwell in them, and plant Gardens and eat the fruit of them: Take ye wives and beget sons and daughters. And seek the peace of the City whether I have caused you to be carryed captives, and pray to the Lord for it, &c. As if he had said, expect not to come out from thence suddenly, but make the best of that condition I have allotted for you, and carry your selves under it as becomes you, be satisfied and content with it, and quietly wait till my time shall come, even the set time for your De∣liverance. I can do no lesse than turn the advice, I have given to my selfe and others, into such petitions as follow; Lord thou hast greatly Af∣flicted us, teach us thereby so to call upon thee, in this day of our trouble, that thou mayst in due time deliver us. Humble us under thy mighty hand, that thou mayest lift us up, give us so to submit to thee, and accept our punishment, that thou mayst remember our land. Give us such patience as thou gavest to thy servant Job, that thou mayst make such an issue for us, as thou didst for him. Cause us to fear thy great name, that when we pour out our cryes to thee, who canst deliver from death, as Christ did in the dayes of his flesh; we may be heard as he was, in that he feared. Cause us to order our conversations aright, that thou may∣est shew us thy Salvation. Give us to redeem time in an evil day, as Paul and Silas did, that thou by thine outstretched arm, mayst rescue us as thou didst them, knocking off the chaines and fetters of our present troubles: And above

all things cause us to abound in faith, as our fa∣thers trusted in thee, and were delivered; they trusted in thee, and were not confounded. We desire to say with the three children, The God whom we serve is able to deliver us, even out of a fiery furnace which hath been prepared for us; but whither he will or no, we will trust in him; Whilst thou chastenest us, O teach us out of thy Law, and we shall not need to doubt but thou at length wilt give us rest from the daies of adversity.

DISCOURSE IV. Of being content with Food and Rayment.

HOw many would be wel satisfied with what the Fire hath left them, if they could but take that excellent counsel which the Apostle gives them, 1 Tim. 6.8. Having food and rayment, let us be therewith content. Statelie Houses, noble shops, full Trades, vast Incomes, some have not now as formerlie, who yet have food and rayment for them and theirs. Did Jacob indent with God for any more? Gen. 28.20. If God will give me bread to eat, and rayment to put on, then shall the Lord be my God. Did Agur ask any more of God, (as for the things of this world,) when he said, Feed me with food convenient? Yea, did he not deprecare that which was much more, when he said Give me not riches, lest, &c. Dare we abso∣lutely pray for more than daily bread, (and o∣ther things as necessarie for life, whereof rav∣ment is one?) and shall we peremptorilie desire more than we dare to pray for? Can those desires be regular; which we fear to make the

matter of our prayers? Or, if God vouchsafe us as much as we think lawful and fit to pray for, why should we not be content? Turn your desires of greater things than these, into the form of a prayer, and hear how it will sound: Lord give me riches, though Agur were so un∣wise as to pray against them. Lord give me with Dives to be cloathed with Purple and fine Linnen, and to fare sumptuouslie every day; or to have wherewithall so to do. Lord give me so many hundreds by the Year, more than I need to spend. Lord give me one thousand pound at least; but rather two or three for every childe; I cannot be content with less as a por∣tion for each of them. Offer if you dare to put such Incense as this into Christ his Golden Cen∣for; Appear if you dare with such requests as these at the Throne of grace; Expect if you can that as to such requests Jesus Christ should inter∣cede for you. So absurd prayers cannot be good desires; nor can it be otherwise than absurd to be discontented for the want of those things which were absurd to pray for. How many of our betters have barelie food and ray∣ment, and yet are very thankful for what they have? The Israelites in the Wilder∣ness had but bread and water, when for their murmuring they were destroyed of the destroy∣er, 1 Cor. 10. Beware of grumbling at Manna, and lusting after Quailes, lest for so doing your carcasses fall in the Wilderness, as theirs did. If the end of life were to eat and drink, it were another matter; but if the end of eating and drinking be, that we may live, such food as will keep us alive and in health, ought to be ac∣cepted

with thankfulness: what a feast would a belly-full of bread be counted in a time of fa∣mine. How precious was an Asses head, yea a cab of Doves dung in the famine of Samaria, 2 Kings 6.28. Are we better than Lazarus who would have been glad of Dives his crums?

If that were a parable, then Lazarus is there put not for one person, but for every one, that is, such as he is described to have been: namely defigned for Abraham's bosome, and yet glad of crums in this World. Let me here diet with Lazarus, (if the will of God be so) may I but be sure hence-forth to lodge with him in the bo∣some of Abraham. Do we make light of food and raiment for us and ours? alas, what more can this World afford us, though we have ever so much of it? Solomon complaining how the hearts of men are taken up with thoughts and cares of worldly things (which is conceived to be the meaning of that difflicult expression, Ec∣cles. 3.11. He hath set the World in their hearts,) showes what the benefit of the World, and of the things therein is. I know (saith he) that there is no good in them, but for a man to rejoyce, and to do good in his life: And also that every man should eat and drink, and enjoy the good of all his labours, v. 12, 13. I finde the rich man spoken of Luk. 16.19. distinguished from the beggar only by this, that he are better meat, and wore better cloaths. For the Text saith, That he was cloathed in Punple, and fared sumptuously every day.

Now what great matter is it, that our vile bo∣dies should have every thing of the best? What are our bodies, especially if too much pamper'd: but as so many reeking dunghils, annoying our

soules with ill steames and vapours? or like dead carcasses joyned to living men, (a torture in∣vented by Mezintius) which are an unsufferable offence to them. As it is said of Eve, that she was first in the transgression; and as she drew in her husband, so our bodies many times, like so much tinder do receive the first sparks of tem∣ptation: or like the thatch of an house, are first kindled, and as that might set the whole house, so do they the whole soul on fire. Many sins be∣gin at the body, are occasioned or fomented, or both, by the over-sanguine, or melancholy, or cholerick temper or distemper thereof: which shewes we are no debtors to the flesh, to fulfill the desires thereof. Moreover if we consider whence our bodies came, and whither they are going, it will appear there is no such cause to be greatly concerned for them; that they should wear the finest wool, and eat the sinest of the wheat. Dust they were, and to dust they shall teturn. Why must they needs be sed so daintily which themselves must shortly become food for wormes? when we feed our bodies too high, what do we but feed our lusts, yea, feed diseases in our very bodies? so that it is become a pro∣verb, that the English man digs his grave with his teeth. Few kill their bodies by mortifying them: but many by indulging them. Christmat kills many more than Lent. As the Ape is said to hug her young ones to death: so many kill their bodies with too much kindness to them. As over-pamper'd Horses oft times throw their riders, and give them their deaths wound: so are men too commonly thrown both in osick∣ness, sin, and death it self, by indulging their

bodies over much. The body (as one saith well) ought to be kept, as not infra, so neither supra negotium; sed per negotio; not too high for its work, but equal to it. Paul saith, that he did keep under his body, and brought it into subjection. So far was he from cockring of it till it became his master, as too many do. There is no small dan∣ger in over-exalting our blood and natural spirits.

Job was never more afraid of his children, than when they went a feasting from house to house. Then did he offer a Sacrifice for each of them, least they should blaspheme God, or had done it. A cheap and simple diet may preserve health and strength as well as the best dainties and costliest varieties. Daniel, and the three chil∣dren who lived of pulse and water, were fairer and fatter than all those which did cat the por∣tion of the Kings meat. Dan. 1.15. They are sometimes the leanest cattel which devoure the fat. As for any service of God or men, he shall be much more fit, who having no pallatable diet, eats but for necessitie, and to satisfie his hunger; than one that by the deliciousness of his fare, is tempted to devoure more than he can well digest. As for delight in meats and drinks: he that brings but hunger and thirst enough to a course meale, shall have more of that (and those are sauces which the poor have usuallie most of) than he that with balfe an appetite sits down to a great Feast. Why then, having a comperencie of wholsome food, though but mean and ordi∣narie, should we not be therewithall content? Are we better then John the Baptist, of whom it is said, that his diet was Locusts and wilde Ho∣ney?

Some have found more sweetness in a draught of cold water (such as their thirst hath been) than in all the Wines and Spirits which they have drank at other times? Why then may not a mean diet content us, yea prove delicious to us, as Salomon saith, To the hungry soule every bitter thing is sweet. Povertie brings such sawce with it, as will make a dish of Tripe more savorie than a Venison Pastie is to a rich man.

Then, as for Rayment: if we have but that which may serve the turn to keep us warm and decent, though it be course and plain: why should we not be content therewith? We read in Mark 1.6. John was cloathed in Camels-hair, and with a girdle of a skin about his lo••ns (which was as mean as could be;) & do we not read of some of the primitive Christians, that they wandred about in sheepe-skins, and Goat-skins. Heb. 11.37. Are we better than they? would such habits become us worse than them? Time was, that God bid the Israelites to put off their ornaments, that he might know what to do with them. Exod. 33.5. Did God ever speak, as if he knew not what to do with a people for want of ornaments? Did he ever seem displeased that a people were not fine e∣nough? Why should that habit displease us, that God may best like us in, and know what to doe with us? Whilst we are clad with costly at∣tire, it is hard for us at the same time to be cloa∣thed with humilitie: yea, not to have pride compass us as a chain.

Why should not mean houses satisfie us, if God in such will appoint the bounds of our ha∣bitation? If the primitive Christians were con∣tent

with mountains, dens, and caves of the earth, as we read, Heb. 11.37. why should we repine at mean dwellings, which yet may answer the main ends for which houses are built; viz. warmth, privacie, defence, and such like? were dens and caves better than such houses? or is it because we think our selves better than those that dwelt in deus and caves? Surely neither. It is but a little while that we and ours shall have need of any such things, as houses, food, and rayment; and may not that which is but mean and ordinarie content us for a while? Did not Citizens make shift with any thing whilst the Citie was burning? Glad they were to crowd their goods, their children, yea themselves into any hole where they could get, and thankful to those that would receive them, and well con∣tent with it, as thinking with themselves it was but for a while. Well, after a little while thou that camest naked into the world shalt go naked out of it, and never use such clothing more: and whereas meats are for the belly, God shall de∣stroy both them and it.

For the present then, be content with such things as you have: as travellers use to make shift with any thing upon a journey: and soul∣diers upon a march; seeing such things are but for a season, and they hope for better afterwards. Lord I am sensible that this counsel, viz. to be content with food and raiment, is very good. Oh give to me and others a heart to take it. If we need many things, and are not satisfied with∣out the best of every thing we need, (of such fort as food and raiment) it is our weakness. So people that are sick would taste of every bodies

beer, and none is good enough for them: some is too new, some too stale, some too bitter, some too sower, some too strong, some too small, some fault there seemes to be in all; whereas it may be there is no fault in any, but all the fault is in their distempered pallates. One sort of drink serves him that is in health (let that one be what it will, so it be but tollerable) Lord give me that health within my soul that I may not long for any thing that is not simply needful; nor be displeased with any thing that is truly good, though not the best, (as being humbly perswaded that every such thing is better than I deserve) let me not seek great things for my self, at any time, but least of all at such a time as this, in which thou hast broken down what thou didst once build up, and plucked up what thou didst once plant, and seemest to be bringing evil upon all flesh: as thou didst threaten the Jewes of old, Jer. 45.5. May I be able to say with David, Psal. 131.2. I do not exercise my self in things that be too high for me: I have quieted my self as a child that is weaned of his Mother: my soul is as a weaned child. Oh give me contentedly to feed on any thing, when thou wilt have me feed no longer on the milk of those more luscious comforts which I have formerly enjoyed. Let the food of my body be what thou wilt; so thou wilt but feed my soul with that bread of life which came down from heaven: and let my bodily raiment be ever so mean, so thou wilt but enable me to put on the Lord Jesus Christ, and give me to be cloathed in the garment of that elder bro∣ther, the robe of whose righteousness is that white raiment spoken of, Rev. 3.18. which suffereth

not the shame of our sinful nakedness to ap∣pear. If I have but food and raiment for my self: the worst is, I can contribute little, if any thing, to others: but this I know, that where there is a willing mind, thou acceptest according to what a man hath, and not according to what he hath not, 2 Cor. 8.12. With God the will without the deed is more than the deed without the will. 2 Cor. 8.10. He is rich in good works, who is ready (that is wholly inclined) to distribute; if he had but wherewithall, 1 Tim. 6.18. Lord, if thou wilt make me thy Steward, intrusting me with an eslate wherewith I may do good to others: I shall count it a blessed thing to be both able and willing to give; rather than to be on the re∣ceiving hand. But if thou wilt allot me only food and raiment for me and mine, and that none of the best neither: thy will be done; that I know will bear our charges through this world. Mannah and old cloaths (for the Israe∣lites had no new ones for 40. years together) will serve us in the Wilderness: only sweeten our passage, by assuring us we shall at last arrive at thy heavenly Canaan; and then shall we say, The lines are fallen to us in a pleasant place, ve∣rily we have a goodly heritage.

DISCOURSE V. Of the way to be assured of Food and Rayment.

ME-thinks I hear one or other saying, we should be well contented with Food and

Raiment, if we were but sure of that; but so great is our charge, so vast have our losses been; times are so hard, trading so dead, and charity it self so cold, and poverty so common and al∣most universal; that we do much fear we shall not have bread for our selves and Family, or if bread to eat, scarcely raiment to put on.

It is not hard to guess, if Christ were corporal∣ly upon Earth, and should over-hear such lan∣guage; how and in what words he would up∣braid you. Surely, as he did them to whom he speaks, Mat. 6.30. O ye of little faith. The occasion of which words appears by the context to have been a sinful mistrust they had, that God would not so much as feed and cloathe them. How many at this day are sick of the same di∣sease? and therefore had need to be put in mind of that course which Christ took to cure those, to whom he spoke: which remedies may prove as effectual upon themselves. No advice at first might seem more strange than that which Christ gives, Mat. 6.25. Take no thought for your life, what you shall eat, or what you shall drink, nor yet for your body, what ye shall put on. One would won∣der where-with-all Christ should make good that saying of his, and yet we finde him giving a plain reason of what he had said, vers. 26. Behold the fowles of the aire, they sow not, neither do they reape, nor gather into barnes, yet your heavenly Father feed∣eth them. Are ye not much better than they, vers. 28. And why take ye thought for raiment? consider the Lillies of the Field, how they grow, they toyle not, nei∣ther do they spin, yet Solomon in all his glory was not arrayed like one of these, vers. 30. Wherefore if God so cloathe the grasse, which to day is, and to mor∣row

is cast into the Oven, shall he not much more cloathe you? I am far from thinking that Christ by those words of his, intended to encourage idle∣ness, or to give men to think, that though they could work and would not, yet God would pro∣vide food and raiment for them; as he doth for the birds, that neither sowe nor reape, and for the Lillies that neither toile nor spin; but I ra∣ther think that those words were spoken to in∣courage those that would work and cannot, as namely those that are bed-ridden, such as have lost the use of their limbs, or of one or more of their senses, as sight, hearing, and that such, though unable either to sowe or reape, (like the fowles of the aire) either to toile or spin, like the lillies, yet ought not to doubt, but that he who feedes the one, and cloaths the other, will do as much for them. Why may not those that have the use of their limbes and senses (toge∣ther with a heart to make any good use of them) be fortified against the fear of want by those ar∣guments, which may relieve, even those that want them? Were I lame or blind, or paraly∣tick, or bed-ridden: to think of Gods feeding the Birds and cloathing the Grasse, might be a support to me: but if I have all my limbes and senses; not only may faith swim in the fore∣mentioned consideration of that which God doth for bruites and plants, but there is also a shallower water, in which reason and sense may a little wade. He that can work, and is willing so to do, may rationally hope he shall not starve.

The instance I have mentioned was an en∣couragement from providence, which is no ways to be slighted. But there are also promises to sup∣port

our faith in the case. viz. that God will cer∣tainlie feed and cloathe us; at leastwise upon such reasonable termes and conditions, as he hath en∣gaged himself to do it. Is not that a promise plain enough? Psal. 37.3. Trust in the Lord and do good, and verily thou shalt be fed. God hath re∣peated this promise over and over, to let us see he is mindful of what he hath spoken. Psal. 34.9, 10. O fear ye the Lord ye his Saints, for there is no want to them that fear him. The young Lions do lack and suffer hunger, but they that seek the Lord shall not want any good thing. If we desire a cloud of witnesses, or co-witnessing promises to shield us from the fear of want (as the Israelites had a Pillar of Cloud to shelter them in the Wilder∣ness) it will not be difficult to add many more. Hee in whom all the promises are yea and Amen, assureth us from his own mouth, that if we first seek the Kingdom of God & his righteousness, all these things shall be added to us, (Mat. 6.33.) viz. meat, drink and cloathing: for those were the things he had been speaking of, vers. 31. The Scripture saith, that Godliness hath the promise of the life that now is. Now a security for food and raiment, one would think were as little as any thing so called, can amount to. Moreover in Psal. 84.11. It is said, that God will with-hold no good thing from them that walk uprightly. So that if food and raiment may be reckoned good things (as things of so absolute necessity must needs be reckoned ordinarily) then come they within the compass of that general promise. Examine we one witness more, Prov. 10.3. The Lord will not suffer the soul of the righteous to famish (that is the righteous person himself) I may not omit so

confiderable testimonies, as those which follow, Psal. 33.18, 19. The eye of the Lord is upon them that fear him, and that hope in his mercy, to keep them alive in Famine. Psal. 37.19. speaking of the up∣right, he saith, In the dayes of Famine they shall be satisfied. Prov. 5.20. In Famine he shall redeem thee from death. It is far more difficult to feed men in a time of famine, than of plenty: as it was not so easie to spread a table in the wilderness, as in a fruitful Countrey: (I mean for any but God, to whom all things are not only possible, but easie.) Methinks the promises of supplies even in famine, should be great support in a time of common plenty, though things be scarce with us.

But let me take in all those conditions, on which God hath suspended the promises of food and raiment, (as I have already mentioned some of them) lest we should think God to fail of his promise, when it is only we that fail in those conditions to which it is made.

One condition is, that we use diligence, Prov. 10.4. He becometh poor that dealeth with a slack hand: but the hand of the diligent maketh rich. Prov. 19.15. An idle soul shall suffer hunger, which plainly implies, that a diligent soul shall not. It will be a new lesson to some, both old and young to become pains-takers. They have not known what it meant, to eat their bread in the sweat of their browes. But they that be afraid of work, such as they are able to performe, are worse sca∣red than hurt, (as we say proverbially) and wil finde that the bread of diligence is far more sweet, than ever was that of idleness. Those that are given to hunt, account the exercise as good

as the Venison, and better too. God puts no hard termes upon us, if henceforth he will make us earne our bread before we eat it, though he have formerly so much indulged us, as to let us cat the bread we never earned. Idle persons have oft times meat without stomacks: but pains-ta∣kers have both stomacks and meat. That house stands upon able pillars, and is like to last, in which every body is addicted to honest labour, which is one of the most imitable things. I have heard of the Dutch, that from the time their Children are of any growth or understanding, they set them to work. They seem to have taken warning by those words of Solomon, Eccles. 10.18. By much sloathfulness the building decayeth, and thorough idleness, the house droppeth thorough, which words made me to say, that house stands upon able pillars, where every body is well implo••ed. If that were the worst fruit of the late fire, that idle persons of what quality soever, were forced to take pains, the matter were not great: yea many would be made better by it.

Moreover to our Diligence we must add fru∣gality: if we would promise our selves never to want food and raiment. Frugality is that pruning-hook, which lops off all the unnecessa∣ry branches of superfluous expences? God hath no where ingaged himself to maintain any mans pride and prodigality: though he hath to sup∣ply his necessity. It is usual with God to let pro∣digals come to huskes: yea and want them too, before they die, or return. Prov. 23.21. The drunkard and the glutton shall come to poverty. It is a fault in those that gain by it, to let their custom∣ers have as much wine as they will call for, when

they have had enough already: A greater fault in Parents, to let them have money at will, knowing they will spend it upon their lusts. It is not then to be expected, that God who hates to see men make provision for the flesh, should bind himself to give them wherewithall to do it. As therefore we would be sure of food and rai∣ment, let us wisely consider what must be spent, and what may be spared. Frustra fit per plura. He that requires superfluities, is like to want ne∣cessaries; but he may build upon a supply of necessaries, who hath learnt to pare off all su∣perfluities. They are desires of Gods own creat∣ing, (and in such a measure) which do call but for necessaries, as food and raiment: and there∣fore he that made these desires, we may expect will satisfie them. But when we crave superslu∣ities, it is sin that opens its mouth wide, yea which inlargeth it like hell, and what reason is there that God should fill it?

And as we must be frugal, in case we would be sure of food and raiment; so one good way is to be mercifull, and ready to distribute to the necessities of others, so long as we have where∣with. Frugality and charity may well stand to∣gether. It is no ill husbandry to lend what we can spare upon infallible securitie, and for great advantage. He that gives to the poor, lends to the Lord. And if the principal be but a cup of cold water, he shall have consideration for it. Matth, 10.43. He shall in no wise lose his reward. See Pro. 11.24. There is that scattereth, and yet encreaseth. Can a man reap, unless he first sow? or reap liberallie if he sow but sparinglie? Who so shall read Psal. 41.1, 2, 3. will finde that one of the best

waies never to want our selves, is not to let others want if we can help it. He that considereth the poor, God will consider him; though he have neither strength, nor certaintie of friends, or money to help him, or hardly one that he can promise himself will make his bed for him. Where the three last mentioned qualifications do meet in Diligence, Frugalitie, and merci∣ful disposition, it is seldom, if ever seen, that God doth suffer such persons to want necessa∣ries: though saving grace, and the true fear of God be not found in them.

But if any desire yet further securitie, as for matter of food and rayment; let them consider what is spoken. Psal. 104.27. These wait all upon thee, that thou mayst give them their meat in due season. Thou openest thy hand, they are filled with good, viz. Those innumerable creeping things, both great and small, which are in the Sea, spoken of v. 25. also The young Lions which roar after their prey, and seek their meat from God, spoken of v. 21. also, Psal. 145.15. The eyes of all wait on thee, thou givest them their meat in due season. Thou openest thy hand, and satisfiest the desire of every living thing. Here we shall do well to re∣member, what the Apostle saith, Doth God take care for Oxen? that is, doth he not take more care for Mankind, than for Oxen? If then he feed them (and creatures of less use than they) may we not conclude, he will much more feed us! may not these words of David, Psal. 23.1. afford us some reliefe, The Lord is my shepheard, I shall not want. Is not God a shepheard to o∣ther of his people, as well as he was to David? Yea are we not in some sense his sheep, as we

are meerlie his creatures. Psal. 100.3, It is he that made us, and not we our selves: we are his people, and the sheep of his pasture.

Should not the extraordinarie waies which God hath taken to supplie men with food and rayment, when ordinarie means have failed, be some stay to us? When the Israelites wanted bread in the Wilderness, did not God rain down Manna from heaven? and when they wanted water, did he not give it them out of the rock? and whereas there was no cloathing to be had there, did he not keep their garments from wax∣ing old, and make them serve them forty years? Did not God say to Elijah, 1 King. 17.4. I have commanded the Ravens to feed thee; and accor∣dingly they brought him bread and flesh in the mor∣ning, and likewise in the evening. v. 6. The widdow of Zarephath had but a handful of meal in a bar∣rel, and a little oile in a cruse for her self and her son, when there was yet three years famine to come: so that she reckoned but upon one good meal, and so she and her son to lie down and die; and out of that the Prophet did de∣mand a cake for himselfe, v. 13. 〈◊〉〈◊〉 yet did he assure her, that the barrel of meal should not waste, nor the cruse of oyle faile, till the Lord sent rain upon the earth; and accordingly it came to pass, v 16. Who knows not the storie of Christ his seeding five thousand with five loaves and two fishes? Mat. 14.19. and yet there was enough, and to spare. I have somewhere read of a good man, who in the time of the siege and famine at Rochel was kept alive by a Hen that came every day and laid one egge, one or more in the place where he ledged. Nor do I doubt but there are many

true stories of as remarkable supplies vouchsafed to such as were destitute of ordinarie means. Is not God the great housholder of the world, from whom the whole familie in heaven and earth is named? and do you think he will starve those that are of his familie? howbeit he hath told us, that he who provides not for his own houshold is worse than an Infidel? Is not the earth the Lords, and the fulness thereof? Are not all the beasts of the forrest his, and the cattel upon a thousand hills? Psal. 50.10. And will he starve us (think you) either by the want of food or raiment; whilst he hath such an overplus of all needful things wherewith to supply us? What father would see his childe want, whilst he had more than enough to give him? If we then that are evil will not let our children want whilst we abound, shall we think so hardly of God? what if God hath put the world into o∣ther mens hands, and not into ours? hath he not the hearts of those men in his own hands, and can he not inlarge them towards us, when and as far as he pleaseth? He can make enemies not only to 〈◊〉〈◊〉 peace with us: but to be kind to us. Psal. ••••.46. He made them also to be pit∣tied of all them that carried them captives. The bar∣barous people shewed us no little kindness, saith Paul, Acts 28 2. How easily can God perswade even Egyptians to part with their Jewels & Earings, to his people; how much more Israelites to one ano∣ther? He that can make enemies to become our friends, how much more friends to be friendly? Though men be very hard, he can as well make them succour us, as fetch water out of a rock? It is ordinary with God to make them shew his

people most kindness in their extremity, from whom they did little or least expect it. Those whose hearts were shut towards us in the time of our plenty, shall (it may be) be wide opened in and under our necessity. A friend is said to be made for Adversity: and God makes those friends for his people at such a time, though at other times they were not such. Elijah could lest expect to be sed by a Raven, of all creatures (from whose aptness to take, rather than give, comes our word ravenous) neither did the Ra∣vens do any thing for him till the famine came: but then they were his good purveyors (as God would have it) that brought him all his provi∣sion. We shall never know what friends God will raise us up till we stand in need of them. God will be seen in the mount: that is, just in the time of extremity; for then is his opportu∣nity.

David tells us that he had never seen the righteous forsaken, nor his seed begging bread. Psal. 37.25. yet he saith, he was an old man when he made that observation. If his expe∣rience satisfie us not, let us consult our own. Have we seen that which David never saw in this kind? Take but the seed of the righteous for their righteous seed, and give instance if you can of any of them that have wanted bread, or made a trade of begging it? As for vain prodigals: it is fi•• they should be brought to huskes, and not have a belly full of them neither; nor is there any likelier way to bring them home. But it is not Gods manner to deal so with others, espe∣cially at a time when there is bread stirring in the world; (I mean when there is no publick

famine, or when the earth yields its increase as at other times.)

If God bring famine upon a Nation: if he turn a fruitful Land into barrenness; I cannot say, but in that case some truly righteous per∣sons may die by famine (as well as others by pestilence) but there are several things to relieve us against that kind of fear.

First, the case of famine is rare and extraor∣dinary. Few rich men torment themselves with fear of want; though if a famine come, such as was in Samaria, they must want bread as well as others; because it will not be to be had for love or money. But think they God seldom visits a people with cleanness of teeth, or comes riding to them upon his pale horse, to kill with hunger, as it is Rev. 6.8. and why should we tor∣ment our selves with fear that he will do so?

Again, if good men perish in and by a common famine, it is because they faile in some, or other condition to which the promises of being kept alive in famine, are made; as namely, they want faith to trust God for bread in a time of famine, and so it comes to pass that they want bread: but if that and other conditions on which the promises of supplies are suspended were perfor∣med by them; God would sooner rain down bread from heaven, than suffer them to starve. So that you see good men have a conditional security for bread, even in a time of famine. But in case, through their failing in some part of that condition, any of them should come short of the promise; here is this to comfort them, that if God do bring them to huskes, yea to want a belly-full of huskes who yet are no pro∣digals;

that is no unrighteous or ungodly persons (as to the main) it is for no worse an intent than to fetch them home, so much the sooner to their Fathers house, where is fulness of bread; that is, to heaven where is fulness of joy. But methinks the extremity of Mens fear as to want, might be taken off, by considering that if they be but diligent, frugal, mercifully inclined, but especially if the true fear of God be before their eyes, they need not doubt of bread, ac∣cording to the experience of Gods dealing with others, save only in time of Famine: nor shall they want it then, if they have but hearts to trust God for it. If there be bread in the Land, you shall have part of it. If you can show no instances to the contrary, why should you not believe it? If there be no bread in the Land, but an universal Famine; rich men must want as well as you, who yet fear no want, because they perplex not themselves with the supposal of a Famine, which they hope never to see.

A little more to shame our mistrust of Gods giving us food and raiment. Let me quote one other Text, and it is Rom. 8.32. He that spured not his only Son, but delivered him up for us all, how shall be not with him also freely give us all things? Had we not a World of unbelief to deale with∣all, many things I have said in this Chapter, might have been spread: but as the case stands with many, all I doubt is little enough to shore up, and to under-prop their tottering faith; which knows not how to trust God, no not for food and raiment. We little think how we re∣proach and undervalue God, whilst we suspect that he will not so much as feed and cloath us.

Doth not the Scripture say, that our Maker 〈◊〉〈◊〉 our husband? If a Woman marry a rich Ma••∣able to maintain her liberally, and yet vex her self with a conceipt, that he will not finde her things necessary, and think he can never give her promises and assurances enough, that she shall never want cloathes and victuals whilst he lives, what a wofull disparagement would he take it for? you think me very cruel, unnatural and sordid, (would he say) and though that thought be without ground, I know not how to perswade you otherwise. It is not usual with Parents to promise their children over and over that they will not starve them, the children that have honest and able Parents use to take that for granted. 〈◊〉〈◊〉 only our unbelief that hath ex∣torted from God so many promises of that na∣ture, whereby though we greatly dishonour him, yet is he pleased to condiscend to our weakness. Where shall we find faith to believe those words, Luk. 12.32. It is your Fathers pleasure to give you the Kingdome: if in the mean time we cannot trust God for so much as food and raiment? possibly we shall have it but from hand to mouth: to day shall take no care of to morrow; but then to morrow shall take care of it self. Sufficient for the day shall be the supply; as well as the trouble thereof.

Lord sith then I have promises, providences, experience of thy dealing with others, conside∣ration of divine attributes and relations, with several other things to secure me against the feare of absolute want: let me never dishonour thee, or perplex my self with the thoughts of any such thing. Let my only care be to live in my

Fathers house, and to carry my self alwayes as in his sight, and I shall never want a belliful of huskes, nor yet have meer husks, (for thou feed∣est not thy children like swine) wherewith to fill my belly. Every thing that is good is not good for me: neither is the best of earthly things al∣wayes best for me, (no more than the best liquors are for him that is in a feaver.) Give me to walk in integrity before thee, and then I know thou wilt give me every thing that is good for me: for thy promise is, to give grace and glory, and that no good thing wilt thou with-hold from them that walk uprightly. Can I expect to eat bread in the Kingdome of God, as the phrase is, Luke 14.15. and think that God will not give me bread to eat in this World? can I believe I shall be one day cloathed upon with an house which it from heaven, as it is called, 2 Cor. 5.2. and yet think that God will deny me such cloathing, as my body stands in need of? he hath given life, it not that more than meat; a body, is not that more than raiment, Mat. 6.25. he that hath given the greater, will he not give that which is less? Our Heavenly Father knows we have need of food and raiment, whilst we are in this World, and cannot live without it, vers. 32. Lord give me but to trust in thee, and to do good: and as thou hast said, so I believe, verily I shall be fed.

DISCOURSE VI. Of a good conscience being a continual feast.

HOwever it comes to pass, the vulgar (and seemingly mistaken) quotation of the close

of that verse, Prov. 15.15. viz. in these words, A good conscience is a continual feast, sounds much more spiritually, and like a saying of the Holy Ghost, than doth that translation which is usu∣ally given us, viz. in these expressions, He that is of a merry heart, hath a continual feast; which they that know no mirth but that which Salomon calls madness, will be apt to wrest to a very bad sense. The word translated merry, is in the Hebrew Tob, which signifieth good, which is a better word in common acceptation than is the word merry: (for that is but too liable to an ill construction) & may I take liberty to alter but that one word, and render the Hebrew Text verbatim word for word: A good heart, a conti∣nual feast; when we have compared it with the context, it wil easily enough appear that the true sense and meaning is, that which is generally un∣derstood by such a saying as this, in that a good conscience is a continual feast. For (if I mistake not) that Proverb is seldom used; but by a good conscience is intended, a conscience not accusing, but excusing; not testifying against us, but with us, and for us, a conscience speaking peace, and such as is a comfort and a rejoycing to us. That Salomon by a good heart doth intend such a con∣science as that; the opposition in the foregoing words seemeth to imply; All the daies of the af∣flicted are evil: but a good heart, &c. intimating thereby, as if good were here opposed to grie∣ved, wounded, afflicted: which interpretation is also countenanced by what followeth, ver. 16. Better is a little with the fear of the Lord, than great treasure and trouble therewith, probably meaning trouble of mind and conscience for the ill get∣ing

of it; for other kind of trouble there may be where there is but a little, and that both gotten and enjoyed in the fear of God. And now we know what it is that Solomon here stileth a conti∣nual feast, we may be able to speak to those who having with Dives fared deliciously every day (which now they are not able to do as formerly) think it cold comfort to be told of meer food and raiment, and would be fain feasting again, if they had wherewithall. Feast we may, and that not only now and then, but every day in the year, and every hour of the day, (and upon greater delicacies than any feast commonly so called consists of) if we can but get that good conscience Solomon speaks of to feast withall. In∣deed there is no contentment but a good consci∣ence, our bodies admit not of a continual feast: but our souls do. A full stomack loathes the ho∣ney comb. But there is no satiety in those dain∣ties, which conscience feeds upon: much lesse can we surfeit with them. As those that have but almost dined, feel no troublesome sense of hunger, and yet could eat more: so a good con∣science, though it have that already, which may suffice, yet is alwaies left with a wholsome ap∣petite.

What can be desired, or what is ever enjoyed in a feast, but good chear, good company, good discourse, mirth, musick (now and then) as an help to mirth, and above all hearty welcome? I am deceived if a good conscience do not afford all and every of these. Good meats and good drinks are that we count good chear, and if our meats and drinks be both for health and delight, then do we account them good. A good consci∣ence

affords both meats and drinks, (as they may properly enough be called) as wholesome and as delightfull as can be wished. Meats and drinks, such as our bodies feed upon, there are none in Heaven. Yet something so called there is, else why is there mention of eating bread in the king∣dome of God? Luke 14.15. or why doth Christ speak of drinking of the fruit of the Vine new in the kingdome of his father? Mat. 26.29. The bread of comfort, the Wine of joy, is that which Saints and Angels feast upon in Heaven; and the same for kind, though not for degree is that of a good conscience. It spreads a Table with first, second and third course. Its presenting us with a well∣grounded perswasion of our being delivered from the wrath to come, as the Apostle saith, we are not appointed to wrath, that is as it were the first course: it's witnessing that we are not only not children of wrath, (which alone would be a great comfort to be assured of) but also that we are the children of God, (as the spirit of God is said to witness with the spirits of Gods chil∣dren) that is the second; and then its telling us that it is our fathers pleasure to give us, even us, a kingdome, and causing us to rejoyce in hope of the glory of God, that is the third.

Nor is a good conscience better chear than it is good company. As a bad conscience is the worst companion in the World: so a good con∣science is the very best, unless it be God himself. He that hath it, is many times never less solitary than when he is most alone, that is the best com∣pany that is both profitable and pleasant: and so is a good conscience; it hath that property of a good companion, amongst others, it will finde

good and pleasant discourse. What Solomon speaks concerning the Law of God, taught by parents to their children, Prov. 6.22. When thou goesh it shall lead thee, when thou awakest it shall talk with thee. So will a good conscience. An evil conscience findes such discourse as men have not patience to hear, like Micaiah, it never pro∣phesieth good: but a good conscience com∣mends without flattery, and tells those stories than would not be grievous to a man to listen to from morning to night. It speaks like God in his sentence of Absolution, well done good and faithful Servant. No man can frame a discourse so delightful, as are the whispers of a good con∣science, speaking peace and pardon to us in the name of God. Where such company and such discourse is, there can want no mirth, taking mirth in the soberest sense, for comfort and re∣freshment; yea it will make the heart more glad than they whose wine and oile increase.

And as for musick; all the voices and instru∣ments in the World cannot make such melody as a good conscience. If a man had all those Men-singers, and Women-singers that Solomon had, Eccles. 2.8. their best notes were not compara∣ble to this.

Nor is it hard to make out how a good con∣science can and doth give a man hearty welcome. For as Christ in several senses is both Priest, Altar, and Sacrifice: so is that, both our feast, and our Host, our entertainer, and our enter∣tainment. Conscience doth as it were grudge a wicked man, both his meat and his mirth, but to a good man it saith, eat thy bread with joy, and drink thy wine with a merry heart, for the

Lord accepteth thy person. Conscience bids much good may do him with all he hath, and tells him in the name of God, he is as welcome to it as his heart can wish, and hath it with as good a will. We count those men best able to feast, that have as we say every thing about them and within themselves, Corne, Cattel, Poultry, all of their own, Dove-houses, Warrens, Parks all within their own grounds, Ponds affording several sorts of fish, Trees yielding all sorts of fruits, &c. Such is he that hath a good consci∣ence, he hath all materials for feasting within himself, and therefore may afford to do it, Prov. 14.14. A good Man shall be satisfied from him∣self. Viz. from the consciousness of his own in∣tegrity. As Paul saith, this is our rejoycing, viz. the testimony of our conscience, &c. He that hath this, hath meat to eat that the World knows not of, and such meat as he would not ex∣change for all the rarities and varieties that are at Emperors Tables. He blesseth himself, or ra∣ther God, when he thinks how much happeir he is than the World takes him for, and how much better he fares than the World knows of: where∣as they do or may blush, and inwardly bleed to think how much happier they are thought to be than indeed they are. I might add, he that feasts upon a good conscience, hath that kinde of meat which is also sawce for every thing, whereas others have the same sawce that spoiles all their sweet meat.

But possibly I cannot say more of the happi∣ness of a good conscience, than many can easily believe, from the experience of a bad one, and the misery they have felt by meanes of it. A good

conscience think they were an excellent feast in∣deed if we had it. There is none like that, but as Saul said, the Philistims were come up against him, and God was departed; so they, The Fire is come up against them, and hath taken away what they feasted on before; and as for a good conscience they wish they had it, but they have it not. Such a sound spirit would bear their infirmities, but for want of it, they are not able to bear them. Were I sure such men were in good earnest, to look after that good conscience which they confess and complain they want; I would tell them for their encouragement, that there is a way for a bad, yea a very bad consci∣ence, to be made good; as well as a good one to be made better. Who can think that Paul had alwaies a good conscience? the Scripture telling us that he was sometimes a persecutor, an injurious person, and a blasphemer; yea, that he did compell others to blaspheme. Acts 26.12. considering that he had his hand in the death of many of Gods Saints. Acts 26.12. Many of the Saints did I shut up in prison, and when they were put to death I gave my voice against them. But ma∣nifest it is, that he had a good conscience after∣wards; therefore I say there is a way for a very bad conscience to be made very good, and blessed be God there is so.

It is against Scripture to say, that a conscience once deflowred can never recover its virginity. He who himself was born of a virgin, can re∣duce that conscience to a virgin state, which hath been the mother of many hainous sins. Hab. 9.14. If the blood of bulls and goats, and the sprinkling the ashes of an heifer sanctifieth to the pu∣rifying

of the flesh: how much more shall the blood of Christ sanctifie your conscience from dead works, to serve the living God? It is sin alone that defiles the conscience, and makes it evil: Now sin is either immediately against God, or immediate∣ly against our neighbour, that is, against men: and that also is against God ultimately, though not firstly and only. Therefore David confes∣sing his sin in the matter of Ʋriah, saith to God, Against thee have I sinned. He that would have a good (that is, a pure and peaceable conscience) must, if he be able, satisfie men for the wrongs and injuries done to them: as Zacheus resolved to do; or if he be not able, he must be sincerely willing and desirous so to do, and fully purpose it in his heart, if God shall ever make him able. For nisi••restitutur oblatum is an old and a true rule (that is, either actually or intentionally) non remittitur peccatum. But as for the injury done to God by sin, either immediately or me∣diately, that no meere man is able to satisfie for, though he could give thousands of rams, and ten thousand rivers of oile, or would give the fruit of his body for the sin of his soul: There∣fore as to that there is no way to get our sins car∣ried into the land of forgetfulness, but by lay∣ing them by faith upon the head of Christ, who was tipified by the Scape-goat under the Law; no satisfaction to be tendered for them, but that which Christ our surety hath made and intended for the use and benefit of them; and them only who do or shall believe in him, and by repen∣tance turn from dead works to serve the living Go•• Col. 1.14. In whom we have redemption through his blood, even the forgiveness of sins.

When these things are once done, namely, when care hath been taken to satisfie men, so far as we are able, for the wrongs done to them: when we have looked upon him whom we have pierced by sin, and truly mourned, when we have confessed our sins, and forsaken them, both actually for the present, and in sincere re∣solution for ever after: and when we have lifted up all eye of faith to Christ, as to the antitype of that brazen serpent, which was lifted up in the wilderness, as he that is able to take out the sting of sin out of the fiery serpent; and by faith laid hold upon his grace, as upon the horns of an altar: I say, when this is done, then is that conscience which was bad, become purely good; and when we can reflect upon what we have done, then do they become not only pure but peaceable, and consequently good upon all ac∣counts. Now I see not what notion can be more comfortable to those that have brought a bad conscience into a bad condition than this, that a conscience extreamly bad may be made good: that which is impure may become very pure; and that which is unquiet, may become calm and peaceable, yea full of joy and tri∣umph.

This premised, I think it no hard matter to tell many a man how he may be much more happie in a mean and impoverished condition, than he had wont to be in midst of all his plenty and prosperity. Get but a good conscience in∣stead of a bad one: Get but peace within, (viz. that peace which passeth all understanding:) get but the pardon of thy sins, and the well-groun∣ded perswasion of that pardon: get but a vi∣sion

of thy sins as drowned in the red sea of Christ his blood: get but to look upon God as thy friend and father, and upon death as none of thine enemie (and where it is no enemy, it is and will be a great friend;) get but the Spirit of God to witness with thy spirit that thou art the childe of God: get but this for thy rejoycing, which Paul had, viz. the testimony of thy con∣science, &c. and let me be miserable for thee, if thou who hast wanted these things in times past, when thou hadst the world at will, when once possest hereof, dost not become more hap∣pie in the enjoyment of meer food and raiment, than ever thou wert formerly, when waters of a full cup were wrung out unto thee. Some have said, Bread and the Gospel are good cheere: It is as true, that brown bread and a good con∣science are so. He that hath those two, will finde no cause he hath to complain. And as the Prophet speaks, Isa. 33.24. The inhabitant shall not say, I am sick: the people that dwell therein shall be forgiven their iniquity: so neither will men re∣pine that they are poor and despicable, and o∣therwise afflicted, if they come but once to know for certain that they are pardoned.

The true reason why many men do want so many outward good things, as namely so much wine, so much company, so much recreation, &c. is because they want better consciences: had they more of a good conscience, to cheare and to re∣fresh them, they would need less of other things. If Saul had not been possessed with an evil spi∣rit, be had not wanted David to have plaied to him upon the Harp, 1 Sam. 16.16. One saith, that the life of a wicked man is a continual Dver∣sion.

If men were not wicked, they would not need the one half of those diversions which they betake themselves to, as reliefs against the sting of an evil conscience. Notable is that counsel of the Apostle, Eph. 5.18. Be not drunk with wine, wherein is excess: but be ye filled with the spirit. v. 19. making melody in your hearts to the Lord. When men want the comforts of Gods Spirit, and melody in their own hearts, they would supply that defect, if they knew how, with more than ordinary refreshments, from those good comforts of God which do gratifie and enter∣tain their senses; and thence probably it is that St. Jude joines those two together, Jude 19. Sensuel, having not the Spirit. They that frequent∣ly use Cordials, are supposed to be apt to faint∣ings: for others had rather let them alone. Wine is observed to be a narcorick or stupifying thing, (witness the proneness of men to fall asleep when they have drunk freely of it) and it is to be feated, that many do use it but as opium to conscience. Now as Physitians say, the body is much endangered by the over-frequent use of opiates, natural opiates; so is the soul much more by those things which cast it for the pre∣sent into a dead sleep; for they do but keep that worm from gnawing at the present, which will afterwards gnaw so much the more, and never die; stupifying things remove not a disease, but fix it so much the more.

I see then, O Lord, what men must do if they would not only think themselves happy, but be so indeed, if they would not be like hungry men that dream they eat, but finde themselves empty when they awake, or thirsty men that

dream of drink, but awake and finde them∣selves deceived. Isa. 29.8. If they would feast in good earnest, it must be by means of a good and quiet conscience. That men may want though they have houses full of Gold and Silver: that men may have, though Gold and Silver they have none. Riches cannot give it: poverty cannot hinder it. I am or would be at a point, whether my body feast at all, more or less; but for my soul. I desire not only a good meale now and then, but that continual feast of a con∣science both pure and peaceable. I prefer that to all the far fetcht and dear bought varieties of fish, flesh, and fowle, which are at Princes tables. I see then men need not bid adieu to feasting, or reckon upon a bare commons after all the spoile this fire hath made. They need only change their diet for that which is much better than they had wont to live upon, and they may feast hereafter ten times for once they did hereto∣fore, and be said in a nobler sense than ever Dives was, to fare sumptuouslie every day. Peace of conscience is a feast of fat things, full of mar∣row, and of wines on the lees well refined, as I may allude to Isa. 25.16.

DISCOURSE VII. Of getting, and living upon a stock of spiritual com∣forts.

AS it fareth with children whose nurses have milk enough in both breasts, but one is

much hardet to be drawn than the other; they would willinglie lie altogether or mostlie at that breast which may be drawn with most ease: so with many Christians who have an interest both in Spiritual and temporal things, where∣with to solace themselves, they are too too prone to live upon the breast of their worldlie com∣forts, which may be suckt (as it were) by sense; rather than upon that of their Spiritual privi∣ledges and advantages; which breast (though much the sweetest and fullest) can no otherwise be drawn than by the exercise of faith. Now sad experience convinceth us, that it is much more hard to exercise our faith, than to use our senses; even as to draw water out of a deep well with a heavie bucket, is nothing like so easie, as to fetch it out of a cistern, where 'tis but turn∣ing the cock and the work is done.

The objects of faith are things remote, and the eye of faith is in its kind more weak than that of sense: and to a weak eye it is much more difficult to view things that are at a great distance, than those that are neer at hand. The advantage of a high place, a clear day, and (it may be) of a prospective-glass to boot, may be all little enough to make us discerne those things which are afar off: but without any such helps, we can easily espie those things which are close by us; as are the objects of sense compared with those of saith. Why did that good man cry out, Lord I believe, help thou my unbelief? Mark 9.24. but that he found difficulty in the ex∣ercise of faith? How come it to pass that Christ upbraided his eleven Disciples all at once for their unbelief? Mark. 16.14. but for the same

reason? They did not believe those that said they had seen Christ, after he was risen (though he had told them he would rise again the third day) but had they seen him themselves they would not have doubted of it.

The exercise of our faith is opposed by sin and sathan; so is not the use of our senses. Now men finding it no easie thing to set faith on work, and to keep that hand in ure, and in action, without which they cannot fetch in the comfort of their spiritual priviledges (for the Scripture speaking of Christ saith, In whom be∣lieving, we rejoyce; intimating, that without faith there can be no true rejoycing in Christ) and speaking of faith, * 1.1 saith, that Faith is the sub∣stance of things hoped for, and the evidence of things not seen; implying, that such things are no o∣therwise reallized and evidenced to us than by faith, and consequently no otherwise the matter of our joy than as faith makes them so. I say, men finding it so hard a work to believe, and to fetch in their comfort that way; too often content themselves with that meaner and lower kind of comfort, which more easily flows in upon them, and which doth as it were follow them as the rock, meaning the waters out of the rock are said to have followed the Israelites in the wilderness. Hence it is that whilst the world smiles upon them, they are apt like the fool in the Gospel, to sing requiems to their souls, because they have laid up in store for many years, and their barns are full. And hence it is that when God doth strip such men of earthly enjoyments, and as it were dry up that breast; even many good men are for the present at a

very great loss: not that they want interest in better things than are taken from them, but be∣cause they have disused themselves from sucking at that harder, but sweeter breast, which God hath provided for them, and doth alwayes con∣tinue to them. They have not accustomed them∣selves to live by faith, and now they are to seek how to do it. These men of might for the pre∣sent cannot finde their hands. As we grow up we forget to suck, because we have not used it of a long time, and so in this case.

How necessary is it then for Christians, even whilst earthly enjoyments last, to inure them∣selves to live upon the hopes and expectations of heavenly good things? As Popish Priests put off the Laity with but one element, giving them the bread in the Sacrament, but denying them the Cup (which is as due to them, and rather more refreshing:) so do many serve themselves; feeding upon the bread of their temporal posses∣sions, whilst they refrain the wine of those bles∣sed hopes and expectations (as to another world) which belong unto them. But how much better were it for them to receive in both kinds? It is good (as our Proverb saith) for men to have two strings to their bowe. What great heire contents himself with thinking only of that small allow∣ance which he enjoys, being under age, and doth not please himself with musing how much great∣er things he is like to enjoy hereafter? who that hath both Viol and Lute, and can play excellently upon both, would let his Lute, which is the sweeter instrument of the two, hang by the walls and use his Viol only, because that is easier to be played upon of the two? Who would pluck

only the sowrish grapes which are at the bottom of his Vine, because they are next at hand, and mean time neglect those ripe clusters, which are at the top, because he cannot reach them without a ladder, and the pains of climbing? he enjoyes not the one half of what he might, who lives only or mostly upon the worser half of his enjoyments; like a man that should al∣wayes live in one of his houses, every way less convenient and pleasant, and suffer another that doth far transcend it to stand alwayes empty.

To what end hath the spirit of God made any of us to know the things that are freely given us of God, if we solace not our selves with the remembrance and consideration thereof? even then when God hath filled our cup with worldly good things, if not made it to run over. Should we draw waters from those upper Springs whilst the neather flow plentifully? and are we not as much or more concerned to do it, when the neather springs are dried up? when the Fig-tree blossomes not, and there is no herd in the stall, woe unto us if we know not then (at leastwise then) how to rejoyce in the Lord; and joy in the God of our salvation: hast thou interest in bet∣ter things, and wilt thou not live upon the com∣fort of them: no not at a time when thou hast nothing else in effect to live upon? what had be∣come of David at Ziglag, if he had not encoura∣ged himself in the Lord his God? So elsewhere, when David saw his house declining; (which made him say, though may house be not so with God) did he not comfort himself with this, that yet God had made with him an everlasting Covenant? who brings not out his old gold and

precious Jewels to help himself withall, when all he had besides, is spent or taken away? shall all creatures be wiser than we? Dogs know their remedies when surfeited, viz. that they call Dog∣grass: and Toades, when poisoned, theirs (viz. Plantane) and fall to them, if they be to be had. Is not an interest in spiritual things, if we have that, the only relief we have in the loss of all our temporal comforts? and shall we not make use of it? if a man have white bread to eat, would he suffer himself to be starved, because he hath no brown? will he keep it up in his Cup-board when he hath nothing else to eat? if you have a sort of comforts to live upon, besides those which are taken from you, live upon them: never lie down and die whilst you have where∣withall to live, yea and to live nobly.

A stock of well-grounded spiritual comforts, or a well-bottomed hope of glory will maintain a man at a great rate, though he have little else; yea like a Prince, if it be well improved. Have you not known men live chearfully and joyfully upon the expectance of great things in reversion, though they have had but little in possession? One would think the assurance (or what is next to it) of a Crown and Kingdome, after a short time of suffering, should raise and revive us more than the present fruition of a great Lordship, being all that ever we look for. He that upon Scripture-grounds believes him∣self to be an heir of heaven, let him but reflect upon what he believes, and that alone will be a heaven to him upon earth.

But do I not hear some say, they want a stock of spiritual comforts, or grounds of comfort;

they have no upper Springs to fetch water from, none of those Rivers which make glad the City of God, and therefore it is that their hearts fail•• them in an evil day. Yea doubtless therefore it is that their hearts do faile them, because they either have not an interest in God, or if they have, they know it not. Now as that holy man said to his friend touching assurance, verily as∣surance is to be had, and what have we been do∣ing all this while? so say I to you, verily an in∣terest in God is to be had, and see that you la∣bour for it. It was a great fault and oversight not to look after it whilst we had a confluence of other good things: but now other things are taken away, it were utter madness to neglect it. From this time forward make it thy business to get an interest in eternal mercies, the sure mer∣cies of David, and to know that thine interest; and then live upon the comfort of it: and then thou that never hadst it before, though God have cast thee (as it were) from the throne to the dunghil, even upon that dunghill shalt thou live better than ever thou didst in all thy life before. Doubtless a man may live more happily upon a great deale of assurance, having but a small pittance of other things, than upon great abun∣dance of worldly enjoyments, having little or no assurance.

O Lord my heart deceives me, if the consolati∣ons of God be small with me (or in my accompt) if I could not live more contentedly upon bread and water, with calling and election made sure, than they who have their portion in this life, do when their Corn and Wine increase. Oh why do I press no harder after that which I take my

self to have so great a value for? That is the only thing that makes me fear, least my heart should in this case deceive me. For it is not that God hath been wanting to incourage the endea∣vours of men in pursuite of spiritual and eternal mercies, so that we should have cause to fear our labour would be in vain; for hath he not de∣clared he is a rewarder of all them that seek him diligently? and that to them who by patient continu∣ance in well doing seek glory, he will give eternal life, Rom. ••. And what more could have been said?

I see then there are three sorts of men. Some have matter and ground-work for spiritual joy, but will not take pains to improve it; they have (as it were) the breast in their mouths, but will not draw it, because the milk is hard to come by, that is, they have good evidences for heaven, but will not trouble themselves to clear them up; and to be ever and anon reviewing and reading them over. Lord if I be one of them, give me to see how much I stand, and have stood in my own light, how much I have lessened my com∣forts by grudging my paines, how I might have doubled and trebled my joyes, if the fault had not been my own, others there are that content themselves with a portion in this life, seeing and knowing themselves as yet to have no interest in better things. Lord how desperately do they adventure? how great a hazard do they run? If death should come and finde them provi∣ded only for this present World, what would be∣come of them? And yet there is a sort of men more desperate than these, (if more can be) and they are those who are destitute of this World's good things, and yet neither have an interest in

spiritual comforts, nor yet regard to have any. God hath taken the World from them, and pos∣sibly will never give it them again, do what they can, and yet they look not after that better portion that can never be taken away from them. To such I may say, not only what will they do in their latter end, but what will they do at present, what shift can they make so much as for the present? can men live of nothing: without either heaven, or earth, God, or the crea∣ture, comforts for either soul or body? where are they but in hell, who are neither in heaven nor yet upon the earth? (in the World I mean) Surely such men care not what becomes of them. I cannot better compare them to any thing than to a ship turned adrift in a mighty storm, whose Pilot steeres her no longer, but exposeth her to the mercy of winds and waves, and rocks, and sands, and it is a thousand to one if ever she get safe to harbour. Lord of all sorts of men, let me be none of this last. Let me se∣cure one World at least, and if but one, let it be the World to come. The more thou abridg∣est me of earthly comforts; the more insatiable let me be in my desires of those that are heaven∣ly? The more hungry thou keepest me, as to a supply of earthly things, the more thirsty let me be after those rivers of pleasure, which are at thy right hand for ever more. O Lord, if I want a ground-work for spiritual joy, a root of peace within my self, let me want it no longer; if I have a foundation for joy within me, but know it not: oh thou who hast given me to have it, give me also to know it; and when I once know it, give me often to review and recollect

it, to ruminate and chew the cud upon it, that I may enjoy the sweetness of that, whereof I am really possest; that I may eat the fruit of the Vineyard, which thou hast planted within me. Lord trust me with a stock of spiritual comforts: with plenty of good hope thorough grace: kiss me with the kisses of thy mouth, and let thy barner over me be love, and give me to sit un∣der the shaddow of thy favour with delight; and if ever I envy those pittiful worldlings that have more of this than heart can wish, but no more of any World but this, if ever I be willing to change conditions with them, (all things con∣sidered) though they be wealthy, honourable, powerfull; I poor, mean, despicable: let me forfeit all again, yea take thou the forfeiture of all thy spiritual comforts again, which yet I would not thou shouldst do for ten thousand Worlds.

DISCOURSE VIII. Of its being a great mercy to most Men, that their lives are continued, though their livelihoods are greatly impaired.

I Have not forgotten the words of good Elijah when he fled into the Wilderness for fear of Jezabel, who sought his life, how he sate him down under a Juniper Tree, and requested for himself that he might die, and said, It is enough now oh Lord, take away my life, 1 Kings 19.4. Nor yet the words of Job to the same effect. Chap. 7.15. My soul chooseth strangling and death

rather than life; nor yet that peremptory answer of Jonah, when God asked him if he did well to be angry for the gourd? who told God to his face, He did well to be angry, even unto death. Jonah 4.9. These things are not recorded in ho∣nour of any of these three Men, but as David speaks of himself; I said this is my infirmity: so may we say, these were their infirmities; they were good men, but these were bad ex∣pressions, and are delivered to us, not for our imitation, but for our warning and caution; and as the Apostle speaks in another case, 1 Cor. 10.6. These things were our examples, to the intent we should not lust after evil things, as they also lusted. But how incident is it to us to do the same thing, even to wish for death, when God hath deprived us of many comforts of life, which formerly we enjoyed: as if it were not worth while to live, unless it be in wealth, honour and prosperity.

This is such a pernicious error, that I am very zealous to confute it, and to establish that useful principle which is contrary to it; namely, that to escape with our lives is a very great mercy; though we have no such comfortable livelihoods as we had wont to have: yea though a bare livelihood or meer subsistence be all we have. Job saith in one place, I am escaped with the skin of my teet, Job 19.20. meaning very poor and bare. As Deodate parallels it with a proverb some use, that such a one hath nothing left him but his teeth. Though it may seem a paradox, yet it is a very truth; that it is a great mercy to most people living under the Gospel, to escape (viz. death and the grave) though it be but with the skin of their teeth: that is, in as bare a condition

as bare can be, and live; to live, though it be uncler poverty, disgrace, restraint, and many evils more. Whilst the pride and passion of Men suggest the contrary: Nature it self gives them the lie, and votes for living, when they vote for death: as the fable of the Countrey-man, doth ingenuously intimate, who being weary with his bundle of sticks, laid it by, sate down and wished for death: death over hearing him, came and desired to know what he had to say to him. Nothing, replyed the Country-man, but that thou wouldst help me up with my burthen. Shewing that he was more willing to take up his burthen again, than to lay down his life. Why should a Man give all he hath for his life, (Job 1.) if life be nothing worth, when all a man hath is gone? Were the enjoyment of honour, riches, pleasure, the only or the greatest end of life: when those were once taken away, it would be scarce worth while to live; nay death might be more elegible of the two: but seeing the great ends of life are such things, as are as much within the reach of those that are poor, despised, afflicted, and that never eat with pleasure, as the phrase is, Job 20.25. As those who are rich, renowned, abounding with pleasures, whose breasts are full of milk, and their bones moistned with marrow, who are wholly at ease and quiet; as it is expressed, Job 21.23, 24. I say, forasmuch as the great ends of life are as pursuable, and as attainable by the former, as by the latter of these; as well the afflicted, as the prosperous ought to look upon the continu∣ation of their lives, as a very great mercy.

Surely the great ends of life are; that whilst it is called to day we should mind the things that

concern our eternal peace: that we should seek after God, if haply by seeking after him we may finde him out, Acts 17.27. That we should lay up a good foundation for the time to come, that we may lay hold on eternal life, 1 Tim. 6.19. That we should now sowe what we desire hereafter to reape, viz. To the spirit, that we may of the spirit reape life everlasting, Gal. 6.8. that we might fight a good sight, finish a good course, keep the faith, and so become assured, that henceforth is laid up for us a crown of righteousness, 2 Tim. 4.7. These are the things which God did principally aime at in bestowing life upon Men, and to which he would have all the good things that Men enjoy, sub∣ordinated: yea and all their evil things made some way or other subservient: these are the greatest improvements that can be made of our lives, and the best uses we can turn them to; therefore these are the great ends of life. Had Moses thought otherwise, he had not esteemed the reproach of Christ, greater riches than the treasures in Egypt: or chosen to suffer affliction with the people of God, rather than to enjoy the pleasures of sin for a season, Heb. 11.25.26. Job could easily have answered that question which himself puts, Job 3.20. Wherefore is life given to the bitter in soul which long for death, which are glad when they can finde the grave? I say he could easily have an∣swered his own question, if he had not been in too great a passion; for he knew full well that the great ends of life were those that I have mentioned, and therefore resolved accordingly that all the dayes of his warfare he would wait till his change should come, viz. preparing for it, as one that did remember, that if a Man die, he

shall never live again, viz. to amend the errors, and to supply the defects of his former life, Job 14.14. Now what should hinder but that a poor Man may pursue such ends of life, as well as one that is rich: yea the Scripture speaks, as if it were harder for a rich Man of the two: Luk•• 15.24. when Jesus saw that he was sorrow∣full, he said, How hardly shall they that have riches enter into the Kingdome of God? It is easier for a Camel to go thorough a Needles eye, than for a rich Man to enter into the Kingdome of God. But if the poor man say; whilst I seek the Kingdome of God, what shall I do for other things in the mean time? Let him take an answer from our Savi∣ours mouth, Mat. 6.33. Seek ye first the King∣dome of God, and the righteousness thereof, and all other things shall be added unto you.

I have spoken to the great ends of life, and the attainableness of them, as well by persons of low as of high degree. But alas how few in comparison of the lump of mankind, or of Men called Christians, have yet attained those end; for which they live. viz. have laid up a good foundation for eternity, &c. and they are yet fewer who are able to say they have done it. For some may have attained thereunto, and yet not know it. How unsafely do they die, who die before they have attained the ends for which they did live? and how uncomfortably must they also die, who die before they know they have attained them? Therefore I say it is a great mercy to the greatest part of Men and Women to be reprieved from Death, and from the Grave. David as good a Man as he was, beg'd hard for this, Psal. 39.13. O spare me that I may recover

strength, before I go hence and be no more, yet was his condition at that time very afflicted, for he saith, vers. 10. Remove thy stroke from me, I am consumed by the blow of thine hand, vers. 11. when thou dost correct man for iniquity, thou makest his beauty to consume away like a moth. Which he seems to speak of, as his own case at that time, when he cried out, O spare me before I go hence. Is it not with most people in the World, as with idle Boyes in a School, at a time when their Master is absent? when it is almost time to give over, they have scarce lookt into their books, or done any thing they came for, but played all the while? How necessary is it for such Men to live a little longer? How sad would it be with them, if God should say to them, as to that se∣cure fool: This night shall thy soul be required of thee? were they sensible of their own con∣cernment, would not such men prize a little time in the World, as those poor Levellers did, that were shot at Burford about ten years since: Oh that they might live but one day, or but one hour longer to enjoy those Ordinances of God, which they had for∣merly despised: or as she that in horrour cried out upon her death-bed; Call time again, call time again? If life be necessary for thee, as (if thou hast not yet attained the ends of life, I am sure it is more necessary for thee than any world∣ly thing) by how much it is more necessary that thou shouldst be saved, than that thou shouldst be rich or honourable. I say if life be more necessary for thee than riches and honour, and any thing of this World, as it is, because upon that moment eternity depends: then hast thou cause to look upon it as a great mercy, and to be very thankfull for it.

May it not be said of some men that are dead & gone, that if they had died but one year, or one moneth sooner, they had been damned? The last year, or the last moneth was more to them than all their life before, for that they were born (I mean born again) not long before they died. He that can cause the earth to bring forth in one day; and a Nation to be born at once. Isa. 66.8. How great a change can he make in the souls of men in a very short time? Yea, I remember an excellent Divine of our own, hath a passage to this purpose, viz. That one day spent in serious me∣ditation of God and Christ, the joyes of Heaven, the torments of Hell, the evil of sin, the excellency of grace, the vanity of the creature, the necessity of rege∣veration, and such like things, might contribute more to the conversion and salvation of a sinner, than all that hath been done by him in all the time past of his life, though possibly he hath lived many years in the world. We shall never know what the worth of life, and of time is, till we come to improve it to those high ends and purposes for which God hath chiefly given it: as namely, unto making our calling and election sure, &c. but when we have done, finding how great a plea∣sure a little time hath done us; of what unspeak∣able use and advantage it hath been to us, we shall reckon our selves more bound to God for it than for any other temporal enjoyment; we shall think a little time (to speak in the language of our Proverb) to have been worth a Kings ran∣some. Consider life as an estate of hope, (as Salo∣mon saith, Eccles. 9.4. To all the living there is hope) and death to the wicked as a hopeless state. Job 27.8. For what is the hope of the hypocrite, though

he have gained; when God taketh away his soul? and then tell me if it be not a great mercy, but to live? But on the base heart of man, that will not suffer him to know how great a mercy life is, because it will not serve him to improve it! A life so spent as multitudes of people do spend theirs, will prove a curse rather than a blessing, as having done little in it, but treasured up wrath against the day of wrath. Nor is it ever to be expected that they will bless God for life, who have cause to curse the time that they have lived (though all thorough their own de∣fault.)

He that would comfort himself in the thoughts of his being yet alive, and take it for a great mercy that his life (though little else) is left him for a prey; let him sit down and confider, what earnings he may make of that time which is left him in the world, be it little or much. If from henceforth he shall set his face towards Zion: set out in the waies of godliness: give up his name to Christ: engage in the work he came into the world about: enter upon the fear of the Lord, which is the beginning of wisdom; set himself to seek the Lord with all his heart, or at leastwise repaire to the pool of Bethesdah, and wait there for cure; follow on to know the Lord, that he may know him: strive to enter in at the straight gate: dig for wisdom as for silver, and for knowledge, as for hidden trea∣sure: make it his business that his soul may be saved in the day of the Lord; I say, whoso∣ever shall do so, and persevere in so doing, will finde so happy a product of that work, whereunto he hath consecrated and devoted the remainder

of his life, as will make him prize and value one day so spent, more than many daies and moneths ••n which all the comfort of his life; (as he ac∣counted it) came in by eating and drinking, and company-keeping; by hunting, hawking, di∣••ing, carding, and such like divertisements. He will look upon that time as spent in damning his soul (as much as in him lay) but the other in saving it: and therefore he must needs value this more than that. One was a time of run∣ning into debt, the other of getting old scores paid off, or blotted out; and therefore must needs be the happier time of the two. One was a time of provoking his adversarie: the other a time of agreeing with his adversarie whilst he is yet in the way, Matth. 5.25. or of kissing the Son, lest his wrath be kindled, and he should perish in the mid-way. When thou shalt begin to take acquaintance with thy closet, with thy Bible, with thy own heart, with the duties of meditation, prayer, self-examination, contem∣plation of heavenly things, to which thou hast forme••ly been a stranger: thou wilt confess thou didst but then begin to live, and that all thy time before, thou were but like a dead body, assumed and carried about by an evil spirit; & wert altogether like the voluptuous widdow, of whom the Apostle saith, that she is dead whilst she lives.

I know but one sort of men that may reasona∣bly look upon life to be less desireable as to them, than death: and that may justly reckon it a greater priviledge to die presently; than to live any longer; and they are those that can say with Paul, 2 Cor. 5.1. We know that if our house

of this tabernacle were dissolved, we have a building of God, eternal in the Heavens. Such only may with good reason have mortem in desiderio, that is, long to be dissolved: But yet they also must have vitam in patientiâ, that is, be content to live, though in the midst of trouble. But alas, how few of these are there in the Christian world; how rarely doth this flower of assu∣rance grow, even in the garden of the Church; yea, and amongst those that are no weeds them∣selves?

Then bless the Lord, O my soul, and let all that is within me, bless his holy name; yea, let others praise the Lord with me, and let us magnifie his name together, that we are yet alive, though haply stript of many mercies and com∣forts of life, which we have formerly enjoyed. O Life! thou art sweet, though full of care and feare, and hardship, and trouble on ever side; because thou art a day of grace, a time of ma∣king our peace with God, and getting the assu∣rances of his love. Art thou yet dead in sins and trespasses? go to Jesus Christ for soul∣quicknings, and thou maist come to live spiri∣tually, ere thou die temporally, and be secured withall from dying eternally. Hath God hid his face from thee hitherto? take a right course; and yet before thou diest, maiest thou see his face with joy. Hath he concealed himself from thee hitherto, and spoken roughly to thee, as Joseph to his brethren? (when he called them Spies;) yet, as he at last said to them, I am your brother Joseph: so may God to us, I am your father; I am he that blotteth out your sins for mine own names sake; though thou hast all

this while sate in darkness, and as it were in the region of death; yet may the Lord be hence-for∣ward a light to thee. Some render those words, Deut. 34.5. Moses died upon the mouth of God (as one descants) God did as it were kiss him into heaven: so may he do by thee when thou commest to die. Maiest thou not yet hear him saying to thee, as to his Church, Isa. 54.11. Oh thou afflicted, tossed with tempests, and not comforted, I will lay thy stones with fair colours, and thy foundation with Saphires! Lord thou knowest how to make me more thankful for life without health, wealth, ease, honour, liberty, friends, than ever I was for life in conjunction with all of these. Cause me to improve life to those ends for which thou hast given it; and give me a blessed fruit of that im∣provement: then shall I casily acknowledge that meerly to live with such a heart, and for such a purpose, is more valuable than without this, to live and swim in all the profits. pleasures, and honours of this world.

DISCOURSE IX. Of the comfort that may be received by doing good more than ever.

A Man may do more good at a time when he receives less. No man ever received less good from the world (or more evil) than Christ did; yet no man ever did more good in it, nor yet so much. He went about doing good, Acts 10.38. yea, and it was meat and drink to him, John 4.34. that is, it was matter of great delight and comfort to him. There is a real pleasure in doing, as well as receiving good, Psal. 119.165.

Great peace have they that love thy law, and nothing shall offend them. It is surely a peace which pas∣seth all understanding, that can guard the heart and mind against all that might otherwise of∣fend. David had said, but just before, Seven times a day do I praise thee (which shews how well he imployed himself) and then he presently adds, Great peace have they that love thy Law. I have pitched upon this consideration, because there are some who since the Fire do even despaire of ever receiving so much good in and from the world as they have formerly done: from their trades, because they are lessned: their estates, because they are impaired; their friends, because they are impoverished. Now to such it may be a great relief; to think they may receive as much com∣fort by doing, as ever they have formerly done by receiving good: yea, and they may do as much good as ever they did (I do not say as ever they could) when yet they receive nothing like so much. Some Stars receive less light from the Sun, which yet give more light to the world: some smaller lights are greater luminaries; so may the world be better by us, and for us, than it had wont to be; when yet it was never so bad (that is so unkind and so unpleasant to us, and so straight-handed) as now it is.

There are more waies of doing good than with a mans purse onely (though that is one way in which all must do good that have it.) Men may do good with their heads, hearts, tongues, pens, lives: by their prayers, parts, graces, precepts, examples: most men have one talent or other wherewith to do good, though many have no hearts to use their talents, though

they be many and great. Men of great estates do not alwaies keep the best houses, or give the most relief to their poor neighbours; neither are the ablest men in any kinde, alwaies the most useful and serviceable to the publick. Some per∣sons as able (it may be) as those that write Vo∣lumes, have never once appeared in print; yea, some of meaner gifts have furnished the world with many useful Treatises; which shews that they who have received less, may do more for God, more for themselves, more for the good of the Church, and of the world, than those who have received a great deal more; who it may be are either over idle, or over-bashful, or too much awed by that Proverb, That he that comes in print, lies down and suffers every one that will to have a blow at him; being over-tender of their reputations, like the delicate woman, that for delicacie will not set the sole of her foot to the ground (lest it should be any waies soiled or sullied) or hoping to seem greater by concealing themselves; like those Eastern Prin∣ces, that would not be seen of their subjects, because they would not be known to be but men. Or as if that which Salomon saith, is the way for a fool to be thought wise, viz. by hol∣ding his peace, were also the way for a wise man to be thought wiser. It is all in all in point of serviceableness, when men of but com∣perent abilities do with the blessing of God set themselves to do good, and to be useful, they out-serve many that out-shine them; and have more comfort in two talents wel improved, than others have in five that lie dead upon their hands. Some are all for the Rake, that is, what know∣ledge,

and other good things they can scrape together for themselves: but those that are for the Pitch-fork (in a good sense) viz. for laying out, as well as laying up, shall have more peace. A good man out of the good treasure of his heart bringeth forth good things. Matth. 12.35. What should a woman do with full breasts, if she will not suffer them to be drawn? How many fine children hath some one poor woman brought up with her own breasts, whilst many gallant dames of stronger constitutions, and that might have made abler nurses, never gave suck to one of their own children? Creatures without life do act ad extremum virium, the fire burns as much as ever it can burn: but so doth not man∣kind in many cases, because we limit the exer∣cise of our power by the pleasure of our wills: and therefore may be able to do more good in an afflicted, than ever we were willing to do, in a prosperous condition. The good which we receive may refresh our senses, but it is the good we do, that will more rejoyce our consciences. David tells us, that In keeping Gods commands there is great reward, Psal. 19.11. Doing is a kind of giving, and the Scripture saith, It is a more blessed thing to give than to receive.

Lord, I desire not to insist upon it, that I may receive as much good as ever (temporal good I mean) but oh that thou wouldst give me both an opportunity and an heart to do as much good, yea more than ever. I would pray, read, meditate, converse with God, watch over my self and others, warn the unruly, comfort the feeble minded, support the weak, fight against sin, exercise grace, serve the Church of God

more than ever, or better than ever heretofore; and so doing, I am confident, that though my estate and worldly allowance be diminished; yet my real happiness and comfort shall be much enlarged.

DISCOURSE X. Of al stracting from fancy, and looking at those that are below our selves, rather than at others.

TRy if it be not a meer fancy and conceipt of thine, that thou dost want any thing. Put case no man in the world had any thing better than what thou hast: no better meat to eat, or cloathes to weare, or house to dwell in; wouldst thou then finde any fault with thine own? or would it not serve thy turn very well? If thy reall wants were unsupplied, thou wouldst be sensible of them, though every body else were under the same want. If there were a famine upon the Land, thou wouldst feel hun∣ger as much as if no body were depri∣ved of bread but thy self, when indeed every body were in the same case. But if thy condi∣tion be such, as doth therefore only seem bad; because others have that which is better; thou art but fancy-sick, and under self-created misery. Thou walkest in a vain shadow, and disquietest thy self in vain. Psal. 39.6. Thou wouldest be well enough, if thou couldst but see and believe it is so well with thee as it is. Crede quod habes & habes. Meer fancy causeth neither good nor

evil really to exist, no more than colours do in the Rain-bow, or those things which meet us only in our dreams. Are not the riches of rich men a strong tower in their imagination? but are they therefore really so? yea, are they not like birds that take wing and flie away? Let a melan∣cholly man read of all sorts of diseases incident to the body of man, and presently he conceits he hath them all: But is he therefore an Hospital, or a Pandora's box of all diseases, because he fan∣cieth himself so to be? Was that mad man in the Comedy robd of any reall happiness when cured, who in his distraction fancied himself a Prince, and therefore when he came to himself cried out, Rem me occidistis amici non servastis. You have not cured me, but undone me.

Fancy can make no man truly poor, or hungry, or naked, or deformed; though it may make them really miserable, by a false supposition of any, or all of these. For a man to think him∣self not to have enough, onely because others have more, is such a kind of deception, as if a man of sufficient stature standing by a giant, should think himself to be a dwarfe. If we have enough, what matter is it who hath more? Why should our eye be evil, because Gods eye is good? If you think that others having more eclipseth you (and therefore thou art afraid when one is made vich, and when the glory of his house is increased. Psal. 49.16. then it should seem thou art not content with the world for use, but wouldst have it for splendor, and to glory in. Now that is forbidden, Jer. 9.23. Thus saith the ••ord, let not the rich man glory in his riches: But let him that glorieth glory in this, that he under∣standeth

me, &c. If the world were any mat∣ter of glory, if men could really shine with the beames of the world, (as a wife is said lu∣eare radiis marits) it is the manifest pleasure of God, that so far forth they should out-shine us, to whom he hath given more of the world than to our selves. Either thou hast better things than those of this world to glory in, or thou hast not: If thou hast not, thou hast the one thing necessary to look after, instead of vying with others about the glory of this world (which is but a meer Scheme or fantasie, or piece of pure pageantrie.) And if thou hast interest in better things, thou dost out-shine many others in the sight of God, and in real worth; and therefore hast no cause to envie those (whom all things considered) thou dost out-shine; but to be very contented and thankful. If then thou wouldst be happy, abstract from fancie, undeceive thy self, know when thou art well. It is easier to fill thy belly than thine eye. Nature may quickly be satisfied: but fancy is insatiable.

Lord give me to make Agurs choice, and to be pleased with it when I have done, viz. not to have riches (which some have, and others thirst after) but to be fed with food convenient.

DISCOURSE XI. Of neer Relations and Friends, being greater comforts each to other, than they had wont to be.

ONe of the best waies that I know for the great loss sustained by the late Fire (and all

other temporal losses to be made up to us, is, by promoting a Brief (as it were) amongst relations and friends (if it may take) to contribute to the reparation each of other: which may seem a great paradox; that those who have been mutual and joynt-sufferers, should be recruited by a collection made amongst themselves. But so it is, the wives may greatly help to repair what their hus∣bands have lost; husbands what their wives: children the losses of their parents; and parents the losses of their children; servants the losses of their masters, &c. My meaning is, let each of these, give themselves to be more useful and comfortable each to other in the relation, in which they stand one to another, and the con∣tribution they shall make in so doing, will be very considerable; even in proportion to so great a loss. The comfort or discomfort of a relation (such as it may be) may signifie more than the gaining or losing a great part of an estate, if not the whole. How many good pa∣rents would chearfully part with more than half of their estates, on condition they might be able to say of some one or more of their bad chil∣dren, as that father of his returning prodigal? Luke 15.24. This my son was dead, and is alive; was lost, and is found. The miserable consequen∣ces of this dolefullest of fears, never cost some parents half those sighs and tears, that the mis∣carriages of some one childe hath done: nor would it refresh them so much to see London once again in its former glory, as to see their children brought into an estate of grace. When parents have been for several years together (as it were) in the pangs of a travelling woman,

which is the Apostles metaphor, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) What would they not give to be delivered, and to see the travel of their souls? Let children that were formerly otherwise, but become hum∣ble, serious, contented, diligent, dutiful, and above all, truly religious, evidencing the power of godliness to be in them; their pa∣rents that are such, will easily acknowledge that God hath given them more in their chil∣dren, than he took from them out of their e∣states, though they lost many thousands by the fire. If ever children that have almost broke their parents hearts, may so time their Reforma∣tion and Repentance, as to do their parents as much good as they have done them hurt, now is the time; if they shall labour to comfort them after so great a loss, by giving them occasion to celebrate their birth-day, (I mean the day of their new birth) whilst they are yet in mourning for the destruction of London. Surely the soul of a childe to a religious parent is more than the glory of a City.

Can yoke fellows do nothing towards repai∣ring the losses each of other? What if husbands and wives should more study and practice the duties of their respective relations? what if they should please each other more for their good, to edification? what if there should be a mutuall contention between them, which should love and oblige the other most, and no contention but that? what if they should bear more with each others infirmities, and seek the comfort of each others lives, as of their own? what if they should strive which of them should bear the loss most patiently, and most Christian-like, and

should most comply with the law of their new and mean condition? what if bad husbands should henceforth become good, and good husbands better, and wives the like; would it no waies compensate the loss which hath been sustained? Surely it would very much; yea, those that know how great a cross some masters have had, and have in their servants, what with stubbornness, negligence, unfaithfulness, & other ill qualities; especially those that have matters of great trust to employ them in, cannot but think it would greatly comfort them after their losses, if those servants of theirs, Onesimus-like, should of unprofitable become profitable, and of rebels converts. If every family were furni∣shed with loving yoke-fellows, carrying (as it were) one soul in two bodies, dutiful and gra∣cious children, diligent and faithful servants, should they weare, and fare, much more meanly than they did heretofore, yet would their lives be much more happie than they had wont to be. If there be any Relations so bad they cannot mend (as I hope there is not) or any so good they need not mend (which I very much doubt) this counsel doth not concern them: but if neither, then is it a good expedient for eve∣ry family in some measure to repaire their los∣ses by; and how do I wish it may be put in pra∣ctice?

Lord thou hast told us that a brother is born for adversity. Prov. 17.17. so is a husband, a wife, a parent, a childe. Grant Lord, that we may all walk in the several relations in which we stand, so like persons born or cut out for such a time of adversitie as this, that we may help to make up

that breach each for other, which thy righteous hand hath made upon us all.

DISCOURSE XII. Of training up children in Religion, that they may come to have God for their portion.

HAve we not heard some parents since this Fire, bitterly crying out, Alas! what shall they do for their poor children? They are grown up, and ready for portions to dispose in the world; and their portions, the fruit of many years care and sore travel, were not long since as ready for them: but in came the Fire like a giant refreshed with wine, mighty to run his race, and swept them all away. And now where shall they have stocks for their sons that were about to set up for themselves? where shall they have portions for their daughters to bestow them in marriage? wherewithall shall they breed their younger children like themselves, as they have done the rest? To them that ask these questions, give me leave to answer thus: If your children want nothing else but hansome breeding, as to curious works, Musick, Dancing, and such like; if your sons want nothing but great stocks to set up their Trades; and your daughters nothing but so many hundreds to prefer them to rich husbands, you are happy pa∣rents. For if that be all they want, they must needs be possessed of the one thing necessary, of that better part which Mary chose for her

self, that can never be taken away from them. If so, though your affliction be great, yet the mercy shewed you in reference to them, is so much greater, that it is a shame for you to make any great complaint. But if you say that your children are some of them stark naught, mani∣festly in the gall of bitterness, and band of ini∣quity; others of them towardly, yet but slen∣derly hopeful for matter of grace: I am sure by your own confession there is something in∣comparablie more needful than stocks and por∣tions to be sought out for them, as to which you may take as effectual a care, and make as sufficient a provision (all your losses notwith∣standing) as if no such thing had ever befallen you. And what is it, but that your children may become wise unto salvation, that they may know the God of their fathers, and may serve him with a perfect heart, and with a willing mind, as David exhorteth Salomon, 1 Chron. 28 9. That the disobedient may be reduced to the wisdom of the just, that they may be born again, and may be found in Christ, having the righteousness of God, which is by faith: In a word, that they may attain that holiness, without which no man shall see the Lord. For this care God com∣mends Abraham, Gen. 18.19. I know Abraham, that he will command his children, and his houshold after him, and they shall keep the way of the Lord, &c. As for giving your younger children high and genteele breeding: may not that be spared? if God hath taken away the estates you had provided for them, what would such breed∣ing do, but raise their spirits above what their condition is like to be, as the case now stands?

and may not a plainer education better fit them for that course of life, to which the providence of God is like to call them? As for your elder chil∣dren, either they are those bad ones you speak of, those Children of Belial, and why should you covet great estates for them? would they not consume them upon their lusts? would not the prosperity of such fooles slay them? (as it hath done many others) and would not all those great things be converted by them either into the lusts of the flesh, or the lust of the eye, or the pride of life? As for those of your children that are now towardly, but not religious; ei∣ther they will come to have grace in time, or not: If not, there will be a smaller accompt to give for a small estate, than for a great one, and it may be less of a snare in it; but on the other hand, if God shall first or last bestow his saving grace, either on your children that are meerly civil, or on them that are prophane, or on both, trouble not your heads any further about them, godliness hath the promise of the life that now is, and of that which is to come: God will with∣hold no good thing from them that do, or shall walk uprightly before him, Psal. 84.

Now from these premises, how naturally may we ••nfer, that the great care that is incumbent upon Parents, is, that their children may come to be truly gracious. Grace without estates will certainly make them, (though an estate with grace, like an inheritance with wisdome, would add something to them for the present) but an estate without grace would probably undo them; or if not be their very undoing, yet would aggravate their condemnation very much.

It may be your childrens advantage, that you are sensible, that if God be not their portion, they will have none at all, (or very little) because o∣therwise it may be you had intrusted them with the World, and never lookt after an interest in God for them. That your children may be sea∣soned with Grace, if you educate them by a proxy, let me advise you to make choice of those that will truly concern themselves for the good of their souls, and as much to breed them chri∣stians as scholars; and make it your earnest re∣quest to them so to do. Having committed them to the tuition of those that are pious and prudent, by no meanes conjure them (as some fond Parents have done) alwayes to spare the Rod, lest they spoile the Childe. Wheresoever you send them, let your earnest prayers daily follow them: and for this above all things, that God would write his Law in their hearts, and put his fear into them, that they may never depart from him. If you train them up at home, bring them betimes acquainted with the holy Scriptures (which Timothy is said to have been instructed in from a Childe) also with the Grounds and Princi∣ples of Religion, that they may understand both Scripture and Sermons: be droping whol∣some counsel into them ever and anon; be pos∣sessing them with the danger of sin, the excel∣lency of holiness, the necessity of being new creatures, the doctrines of heaven and hell, and such like great truths; fill their memories with such passages of Scripture as do most concern them, which may both direct their practise, and keep out bad thoughts; Discountenance all the manifest sin you see by them, as lying, filthy

speaking, pride, envy, passion, stubbornness, and ••••th like: and encourage all the good you see ••y them, and reward them for it, speak to them warmly and affectionately of the matters of re∣gion, that they may see you are in good earnest. Keep no servants that may debauch them, but ••••ch as are honestly inclined, and will help them ••n Religion, rather than hinder them. See they get no baunt of ill company. Conceale your own infirmities from them all you can, (Debetur ••ueris Reverentia) that they may not copy them but. Let what concerns the souls of your chil∣dren receive a sanction from both Parents: and to make it more forcible, let one Parent if pre∣sent, alwayes second the other, as to those mat∣ters. Let them every day, that you are with them, hear more or less from you concerning God. Whet the Vitals of Religion upon them, rather than inable them to tell you who was such a ones Father, or how long such a Patriarch lived. Remember them daily and fervently both in your Families and Closets. Bewail their sins next your own, and beg pardon for them. Not only pray for them your selves, but bespeak the prayers of others, together with your own for them, and take that for one of the greatest kindnesses that can be done for you. Principle them against the most dangerous errours of the times and places they live in: (as Popery where that spreads, &c.) Intice them to be much in reading good books, and for that end furnish them with those that are pleasant, as well as profitable. Acquaint them with signal passages of divine providence, thereby to breed in them awfull apprehensions of God, as the Jewes were

commanded to tell their children the reason of the Passeover, Exod. 12.26. Verse them in the History of Martyrs, which may shew them the faith and patience of the Saints, and acquaint them with the doctrine of the cross. Keep them alwayes in action, to prevent the mischiefes that come by idleness. Get Masters for them as soon as they are fit to go out, and before they grow too sturdy to bear the Yoak, or make them so subject and serviceable, in their nonage, in your own houses, that they may discern no great dif∣ference betwixt home and an Apprentiship, or be∣twixt a Fathers and a Masters house. Breed them rather beneathe, than above what you can do for them: use them to be contented with any thing that is fitting, for matter of cloaths & diet. Let morning and evening be (as it were) your medicinal times, in which to give them some∣thing for their souls health, next their heart in a morning, next their rest at night. Be ever and anon physicking them for wormes, that is, take heed of suffering them to be humoursome, trou∣blesome, and hard to please. Make them pay re∣spect to your persons, that they may reverence your counsel. Give them those representations of God, as may cause them as well to thirst af∣ter him, to love and delight in him, as to fear and stand in awe of him: and those characters of Religion, as may cause them to look upon all its ways as pleasantness, & all its paths as peace, as an easie Yoak and a light burthen. Teach them to be humble, and then God will teach them, Psal. 25.9. Sin as little as may be for their sakes, as well as your own, lest God should lay up your iniquity for your children, as it is, Job 11.19. And

whereas in many things we do all offend, begge we earnestly of God that our Children may fare the better for our prayers, and not the worse for our sins.

And now Lord that I have been writing what Parents should do for their Children's souls, I dare not say with that young man in the Gospel, all these things have I done; but only that all these things I desire to do, for, and in reference to my Children, by the assistance of thy grace. As Peter said to Christ, Lord thou knowest I love thee, so can I appeale and say? Lord thou knowest I love my Children's souls, and am more transported with desires it might be well with them, than that they might prosper upon all other accounts. The only riches that I in∣sist upon for them, (and Lord turn not away that prayer of thy servant, which comes swiming to thee in melting teares, and may it also in the blood of thy Son) I say Lord, the only riches I insist upon for my children (whateser others do for theirs) is, that they may be rich in faith, and heires of the Kigndome, which thou hast promi∣sed to them that love thee, James 2.5.

DISCOURSE XIII. Of that comfort under trouble, which may be drawn from the consideration of Gods nature.

I Honour the wisdome of David, who when God gave him his election of one evil out of three, (which he would) made choice of that which might seem to come more immediately

from God, (viz. the Plague) saying, Let us fal now into the hand of the Lord, * 1.2 and let me not fall in∣to the hand of Man, and the reason he gives, is, because his (that is Gods) mercies are great (or many.) It is a great relief in and under troubles to look upon our selves as in Gods hands, and upon the nature of that God (in whose hands we are) as far better than is the nature of any, even the best natured of men. They miscon∣strue David, that think he intimates, as if men were not alwaies in the hands of God, in every kind of affliction that befalls them (be it sword, or famine, by siege) for all he meaneth is, that as to some troubles, we do not fall into the hand of men, but of God: as namely under the plague, which is an Arrow shot from God's bow, not from Man's. Men are called God's hand, Psal. 17.14. From Men which are thy hand, so that when under the rage of men, we are in the hand of God; but we may be in the hand of God and not of men. (By the way, what furious creatures are wicked men, that David should be more afraid of Gods punishing him by their hand, than by plague, or famine.)

That under all our troubles we are in Gods hand, is clear. Be also convinced, that that is to be in a good hand, that you are in a good hand, when in the hand of God, and that will comfort you exceedingly. If the nature and disposition of God be very good, transcendently good, that is, kind, and gracious, and mercifull, as the scri∣pture tells us in sundry places, it is, Exod. 34.6. Nehem. 9.17, 31. Jer. 3.12. Joel. 2.13. (With an hundred more in the old Testament, besides the new) then must we needs be in a good hand

when we are in Gods hand. Is a Childe safe in the hand of his tender mother, even when she hath a Rod in her other hand? and are not Gods Children well in the hand of their heavenly Fa∣ther, who hath said to his Church, though a Mo∣ther may forget her Childe, yet will not I forget thee, Isa. 49.15. I have graven thee upon the palmes of my hands, &c. Methinks that heathen Poet spake divinely, who speaking of the love of God to man, (understand him but of good men, if of a love of complacency; but of others also, if of a love of benevolence) Charior est illis homo quam sibi. Man is more dear to them, meaning to the Gods, (which plural number is the only thing in that saying, that discovers the Author to have been a heathen, and not an eminent Christian) than he is to himself: or God hath more love for men, than they have for themselves. That text, Heb. 10.31. It is a fearful thing to fall into the hands of the living God; if rightly understood, no wayes contradicteth what I have said: for it is meant of so falling into the hands of God, as they must do, who have trodden under foot the Son of God, counted his blood an unholy thing, and done despight to the spirit of Grace, vers. 29. for that is to fall, not under the meer correcting, but the revenging and consuming hand of God, as he hath said, vengeance is his, vers. 30. he will pour out fiery indignation upon the adversaries, v. 27. meaning such Apostates as after illumination turn enemies to Christ and his truth. But what is that to others? It is ill for the rejecters and opposers of Christ, to fall into the hand of God. God out of Christ, especially to them that set themselves against Christ, is wrath. But it is

terrible. But it is well for the accepters and re∣ceivers of Christ, to fall into Gods hand, for God in and thorough Christ is unspeakably gracious.

He is partly an Infidel that would have more assurance of the sweet nature and disposition of God, than Scripture and experience; but if the weakness of such men may be condiscended to; I can presently call in sound reason for a wit∣ness. Who shed abroad all that love and kind∣ness, and compassion, and tenderness in the hearts of men and women, fathers and mothers, that is there found? who taught men to know that love, and pitty, and mercy, are real excellencies and perfections: but hatred and cruelty are odi∣ous and detestable things, the fruits of sin and weakness? that what we call good nature doth as much excell that we call ill nature, as light doth excell darkness? who hath given us to un∣derstand, that to do good, and to show mercy, are sacrifices acceptable to God; but fury and violence his soul bateth. Hath not God himself taught us these things, and is it not therefore, that the Gemiles are said to do by nature the things of the Law? and that, they that have not the Law, are a Law to themselves, and do show the work of the Law written in their hearts, Rom. 1. Is it not because love and mercy are agreeable to Gods nature (the Scripture saith, God is love) that he hath commended them to us, and made us to see a beauty in them, and to apprehend that God is therewithall delighted, and that with the merci∣full, he will shew himself mercifull? Is it not therefore, that God hath called his mercy his glory, and told us that mercy rejoyceth against

judgment, James 2.13. Much of our disquiet∣ment under affliction proceedeth from miscon∣ceivings of God's nature, and of his heart to∣wards us, and for that we think we see a sword in the hand of an enemy, when it is only a Rod in the hand of a father. Therefore it is excel∣lent advice, that we should acquaint our selves with God in order to being at peace, Job 32.21.

O Lord I know it is necessary I should be sometimes chastned, and better by thy hand than by any other. Thou knowest how to do it in mercy and in measure: Parents may correct their children for their pleasure; but thou chast∣nesty hine for their profit, I shall count my losses a fruit of thy love, if thou wilt but tell me that I am therefore chastned of the Lord, that I may not be condemned with the World.

DISCOURSE. XIV. Of drawing the Waters of Comfort under affliction, out of the Wells of Gods Promises.

AS full of love and goodness as the nature of God is, yet guilty Man is loath to lie at pure mercy, and to stand to Gods meer courtesie, therefore in Heb 6.18. we read of a further provision which God hath made for the comfort of his people, viz. by his promise and oath, both vou••hsafed to Abraham, Gen. 22.16. (and to other believers in and with him) that by those two immutable things, the heires of promise might have strong consolation. The end of divine pro∣mises is, that God who was and had been other∣wise

free to do or not to do such good things for us, might (as it were) enter into bond, (which he could no otherwise do) and might give us the security of his truth and faithfulness, as well as that other of his mercy and goodness. God knowing that we could no waies bind him, that is, oblige him in point of justice, or as indispen∣sible objects of his mercy (which in our selves we were not) to show kindness to us, hath bound himself by his own voluntary promises, and en∣gaged his truth (which cannot faile) on behalf of his power and wisdome, and other attributes, that they shall be so and so imploied for us which otherwise we could at most but have hoped, but may be now assured of, as we are, that it is im∣possible for God to lie. Now, as there are pro∣mises for divers other purposes; so not a few to support and comfort us under various suffer∣ings and afflictions.

I may recite but the heads of promises, relate∣ing to adversity, and it may be not all of them neither. There are promises of God's support∣ing his people under affliction, sanctifying it to them: vouchsafing them his gracious presence in it; and delivering them out of it in due time. And what more can we desire, than to be season∣ably delivered out of trouble, and mean time to be upheld in it, bettered by it, and to have God with us, as he was with the three Children in the fiery Furnace. I shall quote but a few promises of this nature, and the rather because they deserve to want comfort, who wil not search the Scripture for it, that thorough patience and comfort of the Scripture they might have hope. If men had no Bibles, nor could come by none.

I would not do them that wrong, as to faile of quoting any one such promise, that I could call to mind: but now one instance of each sort may serve the turn. As for the promise of support under affliction; it is as plain as words can make it, in 1 Cor. 10.13. God is faithfull, who will not suffer you to be tempted above that you are able, but will with the temptation make a way to escape: that you may be able to bear it. Then, as for the presence of God with his people in their afflicti∣ons, read Isa. 43.2. When thou passest thorough the waters, I will be with thee, &c. And Heb. 13.5. He hath said, I will never leave thee, nor forsake thee. That their afflictions shall be sanctified, is secu∣red to Gods people by those words, Rom. 8.28. We know that all things work together for good to them that love God. And lastly, as for deliverance out of trouble, (which some do, but ought not most of all to thirst after) there are many texts, that give us to expect it, as namely, Psal. 103.9. The Lord will not alwayes chide, neither will he keep his anger for ever. Lam. 3.31, 32. The Lord will not cast off for ever, but though he cause grief, yet will he have compassion, according to the multitude of his ••••ercies. Isa. 57.16. I will not contend for ever, neither will I be alwayes wrath, for the spirit should failt before me, and the souls which I have made. God, who is conscious to himself that he cannot lie, may well expect that these, and many more promises of like nature, which he hath made, should contribute much to our support and com∣fort, sith each of them would do so, if stedfast∣ly believed.

O Lord here are many deep Wells of living water, let me not want the bucket of faith to

draw out of them. Could I but as stedfastly be∣lieve them, as thou wilt certainly perform them, to them that do, would not my soul be refresh∣ed with such promises well nigh as much, as it could well be with their respective performan∣ces. Performances may be something sweeter, but can be nothing surer than are divine pro∣mises.

DISCOURSE XV. Of fetching comfort from the usual proceedings of God, with his people, in and under affliction.

AFter all that hath been spoken, both from the nature and promises of God to com∣fort us, our weak faith (more shame for it) seems to implore some further relief from experience. Experience is a good crutch to a lame faith, which, were it otherwise, then lame might stand and walk without it. Since the Apostle tells us, that experience worketh hope, we will not reject its assistance. Let experience then tell us how God is wont to carry himself towards his people, in and under their afflictions.

First, hear what the Scripture saith to that, Isaiah 63.9. In all their affliction he was afflicted, and the Angel of his presence saved them; in his love, and in his pitty he redeemed them, and he bare them and carried them all the dayes of old. See also Psal. 112.4. To the upright there ariseth light in darkness: Add those words of God by his Pro∣phet concerning his Church, Hoseab 2.14. I will allure her, and bring her into the Wilderness, and speak

comfortably to her. vers. 15. And I will give her Vineyards from thence, (viz. from the Wilderness) and the Valley of Acor (which signifies trouble) for a door of hope, and she shall sing there as in the dayes of her youth, and as in the day when she came up from Egypt. And 2 Cor. 1.5. Blessed be God who comforteth us in all our tribulation: For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ. 2 Cor. 8.2. Speaking of the Churches of Macedonia, he saith, that in a great trial of affliction, the abundance of their joy abounded, to the riches of their liberality, and 1 Pet. 4.14. If ye be reproached for the name of Christ, happy are ye, for the spirit of glory resteth on you. What do all these passages seem to imply, but that God is wont to reserve the strongest cordi∣als, (I mean comforts) for his people, to the time of their deepest sufferings? Job 22.29. When Men are cast down, then thou shalt say there is lifting up, and he shall save the humble person. As our greatest elevations do usually precede our greatest temptations and desertions, (as Paul his rapture into the third heaven, was not long be∣fore his being buffeted: and Christ himself had received his baptisme, and been honoured by a voice from Heaven, not long before he was led into the Wilderness to be tempted) so our great∣est temptations and dejections are usually suc∣ceeded by our greatest elevations and comforts. So it was with Christ after he had been tempted; Angels came and ministred to him. When Christ was either in his agony, or neer unto it, we read in Luke 22.49. That there appeared an An∣gel to him, strengthning him. If then it be true in a spiritual, as well as in a natural sense, that it is

usually most dark, but a little before break of day, and that the bright face of heaven is better discerned under ground than above, (where the reflection of beames dazle••h our eyes) and if it be so, that when the Bricks are doubled, than God useth to send Moses (that is deliverance) if God never speak more kindly to his people then he useth to do, when he hath drawn them into a Wilderness; if God smile upon his people then, especially when the World frowns upon them; and when their outward sufferings abound, cause their inward consolations to do so like∣wise, and make light arise to them in darkness: why should I not then say, as David did, Psal. 49.5. Wherefore should I fear in the dayes of evil, when the iniquity of my heels shall compass me about? (supposing him to mean the punishment or fruit of his iniquities) If when I sit in darkness, * 1.3 the Lord will be a light to me; if when I have more trouble in the World, I may have more peace in Christ; if I be in a Prison, and God will there give me Songs in the night, as he did to Paul and Silas, Acts 16. if I were at a stake, and might there feel greater joyes in my soul, than ever I was ac∣quainted with before, (as some holy Martyrs did) who could say I were miserable, and not do me wrong? or how could I possibly think my self so to be?

Lord, * 1.4 though I walk thorough the valley of the shadow of death, yet will I fear no evil, if thou wilt be with me, and wilt cause thy Rod and thy Staff to comfort me. Though deep call upon deep at the noise of thy Water-spouts, and though all thy waves and thy billowes are gone over me. Yet if thou Lord wilt command thy loving kindness in the

day time, and cause thy Songs to be with me in the night, I will not fear, though an Host of evils should encamp against me. Psal. 142.8.

DISCOURSE XVI. Of that relief and support which the commonness of the Case of affliction may afford us.

IT is a sign that Men walk in a vain shew (as the Scripture speaks, Psal. 39.6.) for that they are apt to be disquieted at those things which should comfort them (so was Peter at the ap∣proach of Christ, crying out, depart from me O Lord) and on the other hand, to be comforted with those things which one would think would rather disquier them, as namely with others be∣ing under the same, or other as great calamities as themselves. Solamen miseris socios habuisse dolo∣ris. Though we may not say, the more (in suf∣ferings together) the merrier, yet according to the course of men so it is, that the more fel∣low-sufferers, the less sad are they that suffer. Neither may we impute this wholly to the weakness and envirousness of men, sith the Apo∣stle from that very consideration, doth labour to comfort Christians, 1 Cor. 10.13. No temptation hath take you but what is common to men: and in 1 Pet. 5.9. The same afflictions are accomplished in your brethren, that are in the World. Therefore doubtless there is some reason why men should not be so much dejected, when they consider themselves not to be alone in misery, (though upon other accompts again we should be never

less sad and solitary, than when none are in trou∣ble but our selves) then if they were as David speaks of himself, Psal. 102.7. Like a Sparrow alone upon the House top, or like a Pellican in the wil∣derness, or like an Owle in the Desart. For in that case we might be apt to think that God had some particular controversie with us more than with all other men, that he had singled us out to make examples of us, that he had set us like beacons upon a hill to warn and alarm others, or that our sufferings were such as could not be borne, because we have no instances of those that do or ever did bear the like.

Now the commouness of sufferings, and those of the same kind to others with our selves, doth much take off from all those suspicions and pre∣judices, especially if they be such as we doubt not, but have interest in the love and favour of God, for thence may we conclude that hatred is not to be known by such dispensations as those. Afflictions in one kind or other are com∣mon to men, yea to good men, or the genera∣lity of them at all times: but some have them in one way, some in another, some in body, some in minde, some in estate, some in relations, some in all; but all in some. For Man is born to sor∣row, as the sparks she upward, and whomsoever God loves, he rebukes and chast••eth, yea every son whom he receive h••: but there are times in which the afflictions of many are invisible, only their own hearts know their own sorrow, and wherein they are so various, that as we say, so many Men ••••••many mindes, so may it almost be said, so many men, so many several sorts of miseries, and usually every one thinks his own

the greatest, and is ready to say, Is there any sor∣row like to mine.

But it is otherwise at this day, God having cast multitudes both of persons and families at one and the same time into one and the same furnace, that none might say, others were corre∣cted but with rods, but we with scorpions. Now this being so, there are the more to pitty you, the fewer to insult over you: though when all this is said, I honour them that say from their hearts, They wish they had suffered more than they did (if more could have been) if it had been the will of God that none might have been sufferers but they. But seeing such was the good will and pleasure of God, that thousands should be involved in the same cala∣mity with our selves, and many of them our betters: who is not ashamed, yea who is not afraid to contend with God for what hath be∣fallen himself? who seeth not reason to stand before God like a sheep dumb before the shearer? Who would not lay his mouth in the dust if there may yet be hope? What art thou, and what was thy fathers house, that the destroying Angel shall passe over thee, and thy doors be as it were sprinkled, when he entred into the houses of so many, not only Egyptians but Israelites? If our betters have been equal shaters in this calamity (as who is so proud as not to think so) how can we but think of those words, Jer. 49.12. Behold they whose judgment was not to drink of the cup, have drunken, and art thou he that shalt altogether go un∣punished? To have escaped had been a miracle of mercy: but to have been involved with so many that deserved it less, was no wonder at all.

Lord, as for all those whose houses and sub∣stance this Fire hath consumed, give them much more to admire that their persons did escape the common calamity of the Plague, than that their possessions were taken away by the com∣mon calamity of the Fire: and as for those who have escaped both Plague and Fire (they and their dwellings) let them be ravished with the remembrance of thy distinguisting goodness, and so answer the law of thy kindness, that thou maist not reserve them to a greater judgment than either that of the Plague, or that other of the late dismall Fire.

DISCOURSE XVII. Of the lightness of all temporal afflictions.

IT is well I have Scripture to back me, else I foresee I might possibly have been esteemed both hard-hearted and heretical, for saying that all temporal afflictions are but light: Whereas some would oppose their experience to such an assertion, I may comply with that, and yet do the Scripture right. All your experience can contend for, is only this, that some temporal afflictions (and this in particular) absolutely and in themselves considered, are not light, but heavie (as Job speaks) like the sands of the sea. That I can afford to grant I but yet those very afflictions relatively considered, and compared with miseries of another nature; namely, with internal and eternal torments, give me leave to say are but as so many flea-bitings. Say who

dare that utmost poverty is comparable either to the pains of hell, or pangs of conscience. Who is so desperate as to be willing to exchange meer beggery or famine its self, with either of those? Doth not Salomon say, and is it not most true, That the spirit (meaning the conscience) of a man (if that be sound and in peace) can bear his infirmities, but a wounded spirit who can bear? That is, none can bear. If Job sitting upon the dunghill, can then and there say, he knows that his redeemer liveth, and he shall one day see him with these eyes; he that thinks him half so miserable whilst he can so say, as one that sits upon a throne, and mean time seeth the hand-writing of God upon the wall, (as Belteshazzar did) telling him that he is weighed and found too light: or cries out with Spira and others in the like case, that he is damned, he is damned; or but as David sometimes did, that God hath forgotten to be gracious to him, and shut up his loving kindness towards him in displeasure; I say, he that thinks the latter of these, though upon a Throne, the less mise∣table of the two, knows not what he saith, not whereof he affirms. Should he be translated from a dunghill to a throne with such different circumstances as these, oh how would he long to be upon his dunghill again, with such lan∣guage in his mouth and heart, as was that of Job, I know my redeemer lives?

If thy affliction be but temporal and exter∣nal, fear to say, no sorrow like to thine, no not that of a wounded conscience; lest God hear it and be angry, and should either exchange thy other misery for a wounded conscience, or add

that to all the rest, that by woful experience thou maist learn, neither to overvalue the one, nor to undervalue the other. And do the pangs of a wounded conscience far exceed the mise∣ries of an impoverished condition, what then do the pains of hell, which far exceed the pangs of conscience? The worm that never dies (by which is meant a gnawing conscience) is but one part of the torments of hell. Besides that, there is the lake that burneth with fire and brimstone; the smoak whereof ascendeth con∣tinually. What is it to have fire consume our dwellings, in comparison of dwelling our selves with consuming fire, and with everstasting bur∣nings? who believes hell to be what it is, and doth not think one year or moneth in the tor∣ments of that place, to be more unsufferable than all the vexations of a long and afflicted life; were it not less misery to be as Lazarus, that beggar, full of sores, and craving of the crumbs that fell from the rich mans table, and glad of dogs to lick his fores, yea to be so for many years together, than for the space of one year to be as Dives in hell, carnestly begging for a little water to cool his tongue, tormented in flames, and could by no means obtain it? Add the circumstance of eternity to the greatness of hell torments, and see if all the troubles of this life do not even vanish before it, and appear as no∣thing. If then thou art convinced (as I hope thou art) there is a hell, and hast reason to be∣lieve that multitudes are there (for all are there that have lived and died in their sins) let me suppose thee the greatest susterer this fire hath made (if there be any one greater than any of

the rest) and when that is done, compare thy condition with that of the damned in hell, and then say, if thy affliction when laid in the bal∣lance, be not found altogether lighter than vanity. If God will assure thee that thou shalt flie from the wrath to come, all that hath yet be∣faln thee may be born.

It is not for want of pitty and commiseration towards you, that I write this (I hope my bow∣els yearn towards you) but I would justifie the Scripture, when it saith, that temporal afflicti∣ons are but light. 2 Cor. 4.17. Our light afflicti∣on (saith Paul) which is but for a moment, &c. Read but St. Pauls perils, 2 Cor. 11.26, 27. and his sufferings, v. 23. In stripes above measure, in prisons more frequent, in deaths oft, thrice stoned, &c. and then tell me, if his temporal afflictions were light, whose can be called heavie? Add to what I have said, that the pangs of conscience, and the pains of hell (which I have made ap∣pear, do so infinitely outweigh all the troubles of this life) are no other than what our sins have deserved, and therefore our outward af∣flictions may be said to be light, not only if compar'd with what is come upon others, but also with what might justly have been inflicted upon our selves. So that we may here take up those words of Ezra, chap. 9.13. Thou Lord hast punished us less than our iniquities deserve. If one that deserves to be put to a painful and shame∣less death, comes off with a burn in the hand, who saith not his punishment is light, compa∣red with his offence? I am deceived if by this time I have not plainly proved all temporal af∣flictions to be but light, though some are no∣thing like so light as others.

Now Lord, what I have proved by Scriptural arguments, let not me or others ever seem to disprove by anti-scriptural practices, whilst we affirm Temporal afflictions to be but light, let us not groan under them as if they were un∣supportable, or to be overwhelmed by them. Oh mix not Spiritual afflictions with temporal. If thou wilt rebuke me, seem not to do it in thy wrath, neither chasten me in thy sore displeasure. Let me ready thy love in and with my temporal afflictions, and I shall ever acknowledge that in comparison, not only of eternal torments, but e∣ven of inward and spiritual troubles, they are but light.

DISCOURSE XVIII. Of the shortness of Temporal Afflictions.

THough afflictions be not sweet in them∣selves, yet it is one comfort, they are but short: And how can the troubles of this life be otherwise than short, when this life it self is not long? Paul exhorting Christians to weep as if they wept not, 1 Cor. 7.29. promiseth this, Bre∣thren the time is short, v. 28. and to shew the ex∣ceeding shortness of it, he calls it a moment, 2 Cor. 4.17. Our affliction which is but for a mo∣ment. Persons under affliction are apt to think the time long: as those that are in great pain, be it but for a day, or a piece of a day. In the morning they cry, Would to God it were evening, Deut. 28.67 and in the evening, would to God it were morning. They are ready to exp••••st••late with

the Sun, saying, why stay the wheels of his cha∣riot so long, though he be as a mighty giant that runs a race. They would make morning and evening meet (if they knew how) and have it night so soon as it is day, and day again so soon as it is night. But is time long because men think it so? is a Summer-day short, because they that spend it in pleasure think it is night quickly, and wish it were twice so long? shall we say the time is long, when God saith it is short? Let God be true, and ever man a liar. We our selves shall say the same thing, if we com∣pare time with eternity, as the Apostle did when he said, Our affliction which is but for a moment, is not worthy to be compared with the eternal weight of glory. A thousand years with God (because e∣ternal) are but as one day, or as a watch in the night: what then is fourscore years which few exceed, yea few arrive to? There are eternal sufferings, how long are they? and how short are these if compared with them? If our mise∣ries may end with our lives, we shall have no cause to complain they have been long. God hath made our daies as a span, and our years are as nothing before him. Why should we think that we are long deprived of those things that we could not have long enjoyed? Do not per∣sons that have the world at will bemoan them∣selves to think how soon their souls will be re∣quired of them, and then whose all these things will be? Had the City been standing, had trade been flourishing, had waters of a full cup been wrung out to you, and had God given you a lease of all that mercy during life, how soon would that life expire? how soon must you be

gathered to your fathers, and go the way of all flesh? how close doth eternity follow you at the heeles? how suddenly will it swallow you up? They that had but a little time to come in their leases, and no hopes of renewing them, count not their loss so great. Thou hast but a little time to come in thy life, which is without hope of being renewed, and therefore what great matter is it that thou hast lost? within a few years they that have great estates yet left, will enjoy no more of them than thou dost of thine, which the fire hath consumed. Is it an eternity of ••••••piness that thou believest to be reserved for thee; wait but a little while, and thou wilt be in possession of it, and then thou wilt have no more need of those things.

O Lord, I shall not presume to ask how ma∣ny daies, or moneths, or years, my sufferings must last, or whether all the residue of my life: only be pleased to say, that they shall be but tem∣poral; then shall I thankfully acknowledge that the sufferings of Time are mercifully short, if compared with the joyes of eternity.

DISCOURSE XIX. Of the needfulness and usefulness of Affliction.

VVE commonly say, that a rod now and then is as good for children as their meat, and God knows that it is so for his; should he spate his rod, and should his soul spare them for their crying, he should spoil his children.

1 Pet. 1.6. For a season (if need be) ye are in hea∣vinass. If God do not correct us for his own pleasure (as it is certain he doth not; for judg∣ment is his strange act, neither doth he willing∣ly afflict the children of men) then surely it is for our profit. We read in Psa. 55.19. Because men have no changes (viz. from prosperity to adver∣sity, but the mountain of their bappiness stands strong) therefore they fear not God. And ano∣ther Text saith, Put them in fear, that they may know themselves to be but men. (As if men, but for Gods terrifying them by affliction, would conceit themselves to be more than men.) It is tendered as a reason why the Moabites were so wicked, because they had no affliction (at leastwise of a long time.) Jer. 48.11. Moab hath been at ease from his youth, and he hath setled on his ••ees, and hath not been emptied from vessel to vessel, neither hath he gone into captivity: therefore his ••aste remained in him, and his sent is not chan∣ged: Agur gives this reason why he prayed a∣gainst riches, Prov. 30.9. Lest I be full and deny thee, and say who is the Lord? David himself saith, Psal. 119.67. Before I was afflicted I went astray, but now have I kept thy word. Believe these passa∣ges of Scripture, and judge afflictions needless if you can. Wind, (to which actions may be compared) may do some hurt; but if there were no winds the aire would putrifie, and there would be no living in it. Standing waters, as some moats and lakes, and such like (to which persons alwaies in prosperity may be compared) how unwholsome and unuseful are they? As it is necessary that the Sea (and some other wa∣ters) should ebbe as well as flow, and that the

Moon should sometimes decrease, or wane, as well as wax and increase at other times: so for us to have our ebbs as well as our tides our wanes as well as our waxings.

It is a hard thought of God, that he should make us drink bitter and loathsome potions, when we need them not. We cannot finde in our hearts to use our children so, nor yet to correct them (so much as gently) when we think there is no occasion for it. Oh that we should think more meanly of God than of our selves; or more highly of our selves than of the great and ever blessed God. Do we hear him crying out, Hos. 11.8. How shall I deliver thee up Ephraim, how shall I make thee as Admah, and Zeboim, my heart is turned within me, &c. And shall we think he will do such things where there is no need? Take heed of charging God with hypocrisie, who is truth it self. Far be it from us to say, Afflictions are not needful, because our partial selves do not see how needful they are. When will our children confess that they want whipping? spare them till then, and you shall never correct them. Had Paul no need (yea he saith he had) of a messenger of Sathan to buffet him, lest he should be lifted up with the abundance of revelations? we have not his re∣velations, yet are we not as proud as he either was, or was in danger to have been? Some hum∣ble servants of God have said they never had that affliction in all their lives which they did not first or last finde they had need of. He that wants no correction is better than any of those worthies we read of in Scripture; and he that thinks himself so, I am sure hath need of it to

humble him. Read the third chapter, and see how many lessons afflictions do teach us, and then judge if there be none of them you have yet to learn, at leastwise better and more per∣fectly than you have yet done. Can nothing profit us but that which pleaseth us? Physici∣ans know that bitter drinks in many cases are more profitable (though loathsome) than those which are most pleasant.

O Lord, why am I so childishly averse to that which is so needful for me? If those to whom I commit the care of my body, do coun∣sel me to bleed or purge, or to be cupt or sca∣rified, and do advise me to it as necessary for my health, I submit to it, and why do I not submit to thee when thou orderest me un∣pleasant things, which yet are more need∣ful for me? Are not frosts and nipping weather as necessary to kill the weeds, as warm Sun∣shine to ripen the corn? Though no chastening be jo••ous for the present, but grievous, yet if it worketh the peaceable fruits of righteousness (Heb. 12.11.) I desire not only to be patient under it, but also thankful for it.

DISCOURSE XX. Of the mixture of mercies with judgments.

NO man hath truly either a heaven or a hell in this world. For as all our wine here is mixt with water, so all our water is mixt with wine: God in this life doth still in judgment re∣member mercy. God hath set the one over against

the other. Prov. 7.14. meaning, mercy over against judgment. It is not for nothing that the Apo∣stle exhorteth us, in every thing to be thankful, and saith, that is the will of God concerning us: But therefore it is, because there is a mixture of mercies with all the afflictions of this life. Some may sit in so much darkness, as to see no light at all, but some light there is in their condition, only they see it not. Our late Fire was as great a temporal judgment as most have been, yet he seeth nothing that discerns not a mixture of mercy with it. Was it not great mercy that when God burnt the City, yet he spared the Suburbs? that when mens houses were consumed, yet their persons were delivered, yea and much of their goods and substance was snatched as a firebrand out of the fire? your flight was on the Sabbath-day: but it was not in the winter, in which the shortness of daies, and badness of the waies had scarce permi••∣ted you to have conveied away the one half of what you did, not only by day, but by night. It was no small mercy that the Plague was gone before the Fire came For had it been otherwise, who that fled into the Countrey to save his life, durst have come into the City to have saved his goods? Yea were not many fled so far from the face of that destroying Angel, that they could not have returned till it had been too late? Would the Countrey-men have brought their Carts and ventured their persons if the plague had still been raging? Where could you have bestowed your goods, yea where could you have bestowed your selves if the pestilence had bin then amongst you? who would have received them? yea who

would have received you, if you had come from thence. The City could not dread the fire more than the Countrey would have done the pestilence, and such as had come from the place where it was. So far would they have been from putting your goods into their houses, that they would not have received your persons into their barns and stables; which in the height of the plague they refused to do. When the fire burnt your City, there was no more it could do; but had an invading enemy set the City on fire, would they not also have rifled your goods, ra∣vished your wives, deslowred your daughters, and put your selves to the sword? Was it no mercy that God by sparing a remnant of the City, kept it from being like to Sodom and to Gomorrah? that there is something left, out of which to make a little of every thing? Some places for affemblies yet to wor∣ship God in; some for Magistrates to dispence justice in, some for Merchants and traders to meet and hold commerce in, some houses for persons yet to dwell in, who cannot conveni∣cutly dwell any where else, though now men crowd together as in the winter-time three or four might do into one bed, or the most in a family into some little warm parlour, which in the heat of weather had wont to keep in spaci∣ous rooms.

Archimedes had wont to say, Give him but a place to stand, in the mean time, & he would turn the world round. You want not a place to stand in, if that may enable you to turn and wind the world. If then our condition be not all misery, why should our posture be all mourning? If

we receive good things at the hands of God, why should we not also receive evil? Children can brook correction from their parents, be∣cause they have all things else from them. Out of the mouth of the most high proceedeth not good, as well as evil? Is it God that taketh away, and is it not God that leaves also? Job 2.10. and should we not therefore bless the name of the Lord? Doth God create darkness, and doth he not form light also? Isa. 45.7. See how God makes the scales to play one against another; judgment in the one, mercy in the other, that it is hard to say which weighs heaviest. Is it not of the Lords mercies that we are not utterly consumed, because his compassions fail not? Are we stung with the fiery serpents of misery, & may we not receive some cure by looking up to the brazen serpents of mercy? (if I may so call them.) How can we chuse but call to mind those words of God by his Prophet? I will correct thee it measure, yet will I not make a full end of thee. Jer. 30.11.

O Lord, if thou hadst mixed no mercy with our misery, what could we do more than utter∣ly despond and cast away all our hopes and comfort? Thou hast mixed thy dispensations, let us also mixe our affections: hope with our fear, rejoycing with our trembling, thanksgi∣ving with our lamentations. There is hope of a tree if it be cut down, that it will sprout again, and that the tender branch thereof will not cease, if the root thereof be yet in the earth, and the stock thereof in the ground. Job 14.7. Thorough the sent of water it will bud and bring forth boughs like a plant. v. 9. Thou hast left us a remnant to escape, and gi∣ven

us a naile in the place of the great City, that the Lord might lighter our eyes and give us a lit∣tle reviving in our troubles. Thou hast said concerning London, as thou spakest to Daniel in vision, Dan. 4.14. Hew down the tree, cut off its branches, shake off his leaves, and scatter his fruit, &c. nevertheless leave the stump of its root in the carth, and let it be wet with the dew of Heaven, &c. Lord I desire much more to wonder that any thing of London is left, than that the greatest part of it is consumed.

DISCOURSE XXI. Of the Discommodities of Prosperity and Benefits of Affliction.

PRosperity hath its evils and inconveniences as wel as Adversity; yea deadly inconveniencies, (as some use that Epithite) For saith Salomon, Prov. 1.32. The prosperity of fools shall dastroy them. And in Eccles. 5.13. he saith, he had seen a sore evil under the Sun, viz. Riches kept for the owners thereof to their burt. Most men are in love with prosperity, and therefore cannot or will not see the discommodities of it, as our Proverb saith, Love is blinde. But how often doth it prove a kinde of luscious poison, which not only swels and puffs up them that have it; but also frets & eats into them (like some deadly corosive inward∣ly taken.) James speaking to those that had more wealth than they knew what to do with, saith, The rust of their gold should eat their flesh as it

were sire. Jam. 5.5. Why went the young man from Christ so sorrowfully? Luke 18.23. Mat. 19.22. was it not, because he had great possessions, as Matthew phraseth it; or as Luke, for that he was very rich. Thereupon saith Christ, A rich man shall hardly enter into the Kingdom of God, and it is easier for a camel to go thorough the eye of a needle; and Timothy must charge those that are rich, not to be high minded, nor yet to trust in uncertain riches, implying they are apt to both. How hard is it for those that have an arm of flesh, not to make flesh their arm, and so to incur the curse? Jer. 17.5. How hard it is to be so good a Steward of a great estate, as may enable a man to give up his account with joy? How many that have resolved to be rich (yea, and have been as good as their resolution) have pierced themselves thorough with divers sorrows, yea been drowned in perdition, 1 Tim. 6.9. When Jesurun waxed sat, he kicked, he forsook God that made him, and lightly esteemed the rock of his salvation. Deut. 32.15. What Salomon saith, Prov. 3.23, 30. Look not upon the Wine when it is red, when it gi∣veth its colour in the cup, when it moves its self aright; at the last it biteth like a Serpent, and stingeth like an Adder, may too often be applied to prospe∣rity, which looks and tastes like sparkling wine, but oft times proves a stinging serpent. I doubt not but the time will come when many rich men will wish they had begd their bread, rather than to have had so heavie an account to give for a∣bused prosperity.

Few men have received that hurt by their povertie that others have done by their plentie: as, for one that is starved to death, there are

hundreds killed with surfeiting upon meates or drinks. Yea adversity hath its conveniencies and its good things, as well as prosperity its mix∣ture of discommodities and evil things. As one said, he had received some hurt by his graces (which innate corruption had abused to pride) and some good by his sins (which God had taken occasion to humble him by, for so I understand him.) So have many received hurt by their prosperity, and good by their adversity: been losers by the forrner, been gainers by the latter. Many may take up the words of Themistocles, and say, They had perished, if they had not perished. They had been undone in one sense, if they had not been undone in another; or say as a Philosopher, I have read of, They never made a better voyage than at that time when they suffered shipwrack. Solomon knew what he said, Eccles. 7.3. Sorrow is better than laughter, for by the sadness of the countenance the heart is made better. Sweet things are com∣monly known to turn to choller (which is a bitter humour) and bitter things to cleanse and sweeten the blood. If then I may be better by my affliction, and might have been worse for my prosperity; why should I think my self undone for the loss of that which might have been my undoing? why should I stand and wonder at that passage, James 1.10. Let the rich man rejoyce in that he is made low. Had not Manasses more cause to bless God for those Iron fetters, wherewith he was bound by his enemies, the Assyrians, than for his crown of Gold, 2 Chron. 33.12. When he was in affliction, he besought the Lord, &c. Prosperity had been his worst enemy, and afterwards affliction under God became his

greatest friend, did most befriend him, for it brought him home to God, and to himself. For when the Lord chastned him, then, and not till then did he open his eares, and seale his instru∣ction. Job 33.16, 19.

When I consider these things, I cannot but break out and say: Lord never restore prosperity to me, unless thou wilt give me a heart to use it, yea I rather implore affliction, (whilst need re∣quires) so thou wilt but sanctifie it. If my dross may not otherwise be melted away, put me into thy Furnace, only when I am tried, let me come forth like gold.

DISCOURSE XXII. Of the gracious ends and intendments of God in af∣flicting his people.

COuld we take any thing ill from God's hand if we did believe he meant well? would we receive with our left hand what we thought that God did offer us with his right? all those things in which God hath good ends towards us must needs end in our good; for the Almighty cannot be frustrated. Our Proverb saith, All is well that ends well, why then should we take on as if all those things were against us, which shall in the event make for us and work toge∣ther for our good? Wherefore did God lead the Israelites about in the Wilderness 40. yeares together? was it not meerly, to humble them and prove them, and do them good in their latter end? Deut. 8.2, 16. God speaking of debating with his people, viz.

by correction, Isa. 27.8. saith, By this shall the iniquity of Jacob be purged, and this is all the fruit, to take away his sin: vers. 9. And the Apostle saith Heb. 12.10. That God chastneth us for our profit, that we might be partakers of his Holiness. To think that God would correct his children but for some good end, what is it but to think more hardly of God than we do of our selves, who use to say, but that we think it for their good, we would ne∣ver strike a Childe whilst we lived, nor should it feel the weight of our finger. Is not God as un∣willing to strike as you can be, if fair meanes would serve the turn? how shall I give thee up oh Ephraim, but either he must take such a course with us, or it will be worse for us. Even then when the meanes which God useth are the fruits of justice and displeasure, the end which he pro∣poundeth in so doing, is the result of his mercy. Though the Husband-man break up the ground, plow upon its back, and make long furrowes, he intends no hurt, all is to prepare it for the seec. Whatsoever the face of Gods actions or actings towards his people may be, to be sure he hath alwayes good intentions as towards them, for he is tender of them as of the apple of his eye, Zach. 2.8. And give me leave to say there is a great deale more comfort in the good meanings of God than of men; because men may meane well, when yet they may do very ill: yea that very thing which they designed for much good, may do much hurt. The Amalekite that told David he had killed Saul, designed to get a re∣ward for himself, 2 Sam. 1.2. but we see it cost him his life. But the designes of God cannot be defeated. Prov. 19.21. The counsell of the Lord

that shall stand. Job 23.13. He is of one minde, and who can turn him, and what his soul desireth that he doth. It is yet a further comfort that we may not only know in the general that God intends the good of his people in afflicting them, but also in particular that he intends our good thereby.

For first of all, If it be so that God hath crea∣ted in us hungrings and thirstings after a sancti∣fied use of our afflictions, so that we more long to be brought out of sin by affliction, than to be brought out of affliction by deliverance: we may be consident, he that created those hun∣grings and thirstings after learning righteous∣ness by the judgments that are upon us, and obedience by our sufferings, will satisfie them. Mat. 5.6.

Moreover, If God hath given us a sanctified use of mercies time after time, if mercies have done us good; afflictions shall do so likewise. We sometimes give out children delightful things, only to please them: but not distastful things, unless it be to profit them; neither will God do otherwise by his children.

Again, If afflictions actually do us good, and make us better, we may be sure they were sent of God for that end and purpose: for it is not by accident, but by divine appointment that evil things should do us good; though it is true they may do us hurt thorough our own default, how be it God had made them capable of doing us good, if we had not abused them. We can bring evil out of good, and darkness out of light: but it is God only that can bring good out of e∣vil, and light out of darkness. God sometimes

sends afflictions to do his enemies good, (as Ma∣nass••h for instance) and will he send them to do his friends hurt?

O Lord how usual is it with us to double and treble our miseries, by misinterpreting the ends of God in inflicting them, as if thou didst it only to wreak thine anger upon us, and to wreak thy wrath from heaven against us, as if thou didst whet thy glittering sword that thou might∣est render vengeance, when yet thou chastenest us only as a Man chastneth his Son, Deut. 8.5. how oft do we think that thou hast laid thy Axe to our Root, when it is but thy Pruning-hook to our superfluous branches: Doth it not grieve thy spirit to be thus misconstrued and hardly thought of, as it would cut us to the heart to be mistaken for enemies, when we have done and spoken as true friends? Lord open thy heart to us, as Jo∣seph opened his to his brethren, when after an∣gry looks and threatnings, he comforted them with saying, I am your brother Joseph, which be∣fore they knew not. Lord it shal suffice, let our troubles be what they will be, if we may but read thy love in them, and if thou wilt but say to us, as to thy people of old, Jer. 29.11. I know the thoughts that I think towards you, thoughts of peace, and not of evil, to give you an expected end.

DISCOURSE XXIII. Of Resignation to God, and acquiescing in his good pleasure.

HOw good is it to be willing to be at God's dispose? how meet is it to be said to God,

not as I will, but as thou wilt? shall we pray (as Christ hath taught us) that the will of God may be done, and yet be impatient of Gods do∣ing his own will? Is it fit that Gods will should take place or ours? who are we that we should set our selves to contradict and oppose the good pleasure of God, be it that our houses shall be fired, our goods burnt, our head City laid wast. Did Abraham withstand God when he bid him to sacrifice his dear Isaac (the heire of promise) with his own hand? Did he not, as to that, lie at Gods foot when he called him to it? Are we better than Moses, then Aaron the Saint of the Lord, than David, than Hezekiah, than Job, yea than Christ himself, who had all learn'd to stoop to God in very difficult cases? Can we be too good to do it, if they were not? When God told Moses he should go up to Pis∣gah, and take a view of Canaan, but that he should never enter into it, Deut. 3.27. We finde not one word that he replyed, after he had once made his request, and God had said, speak no more of this matter. When God had by fire consumed Nadab and Abihu, the two Sons of Aaron, Moses did but say to him, The Lord will be sanctified in them that come nigh to him, and be glorified before all the people, and Aaron held his peace, Levit. 10.3. When old Eli had received a dreadfull message from God by a Child, for so Samuel then was, 1 Sam. 3.18. How meekly did he resent it, saying, It is the Lord, let him do as seemeth him good. When David was flying from the face of his rebellious Son Absalom, and taking leave of the Ark of God, 2 Sam. 15.26. If the Lord say I have no delight in thee, behold here

am I, let him do to me what seemeth him good? At another time, when David was even consu∣med by the blow of Gods hand, Psal. 39.10. he saith, I was dumb and opened not my mouth, be∣cause thou didst it. vers. 9. And as for Hezekiah, though a King also, (as well as David) yet see how his spirit buckled to God, when the Pro∣phet brought him word, that God had taken away the fee-simple of all he had from his chil∣dren, who should be Eunuches to the King of Baby∣lon, Isa. 39.7. And left him but his life in it. Good is the Word of the Lord, (saith he) which thou hast spoken, vers. 8. As for Job who had been the greatest of all the Men of the East, when he had lost all but a vexatious Wife, prompting him to curse God, vet cried he out, Blessed be the Name of the Lord, Job 1.21.

Behold a greater instance of patience and sub∣mission than any of these, both for that his per∣son was more excellent, and his sufferings far greater, having been a Man of sorrowes all his time. Isa. 53.7. He was oppressed and he was affli∣cted, yet he opened not his mouth, brought as a Lamb to the slaughter, and as a Sheep before the Shearer is dumb, so he opened not his mouth. When he was re∣viled he reviled not again: when he suffered he threat∣ned not, but committed himself to him that judgeth righteously. 1 Pet. 2.23. Was not this written for our imitation? vers. 21. Christ also suffered for us, leaving us an example. Did he, who is God equal with the father, submit even to the pain∣full, and shamefull, and cursed death of the cross, and shall we think our selves too good to stoop to lesser sufferings and humiliations? he that can submit to God, may be happy in any condition:

he that cannot, will be happy in no condition this World can afford him, in which all our roses are full of prickles, and all our wayes strowed and hedged up with thornes, more or less. Yea not only the Church militant upon Earth, but even the Church triumphant, in heaven, could not be free from misery, if the will of glorious Saints were not melted into the will of God. Abraham would be ever and anon grieving to think of Dives and others in his case, if his will were not perfectly conformed to the will of God. Many things fall out in this life, which we would not for a World should be, if we could and might prevent them; but when the pleasure of God is once declared by events, even in those cases ought we to sit down satisfied. Abraham would not have sacrificed Isaac for the whole World, but that God made as if he would have him so to do, and then he yielded presently. If blinde fortune did govern the World, whose heart would it not break to think of so famous a City in a few dayes laid in ashes: but sith it was the will of God it should be so, who ordereth all things according to the counsel of his will, let all the Earth be silent before him, let us be still and know that he is God. Who should rule the World but he that made it, and that upholds it by the Word of his Power? He can do us no wrong if he would, such is his essential holiness, (which also makes it impossible for him to lie) he would do us no wrong if he could, such is his infinite justice. He can do nothing but what is consistent with infinite wisdome, patience, good∣ness, mercy, and every perfection, and how un∣reasonable is it not to submit to that which is

consistent with all of these? so doubtless was the burning of our renowned City (as ghastly a spectacle as it is to behold) else it had never come to pass.

O Lord I am sensible that I have need of line upon line, precept upon precept, and example upon example, to teach me this hard lesson of submission to thee (though the object of that submission seem to be only my condition in this life) for I no where finde that thou requirest me and others to be willing to perish everlastingly) Thou knowest how much thy glory and the comfort of thy poor Creatures are concerned in it, that we should know how to resign up our selves to thee; inable us to be contented with whatsoever thy will hath been or shall be con∣cerning us, and then be pleased to do with us (as to this World) what thou wilt.

DISCOURSE. XXIV. Of taking occasion by this, to study the vanity and un∣certainty of all earthly things.

IF a glorious City turned into a ruinous heap in four dayes time, when no visible enemy was at hand to do it: if the reducing hundreds of Families to almost beggery, that liv'd in good fashion in less than one week before, by an unex∣pected meanes, and in a way not possible to be foreseen: if knocking a Nation out of joynt all of a sudden (like a body that had been tortured upon a Rack) be not loud Sermons of the vani∣ty and uncertainty of all earthly things, surely

there will be none such till that time shall come, that St. Peter speaks of, 2 Pet. 3.10. When the Heavens shall pass away with a great noise, and the Elements shall melt with servent heat, the Earth also, and the works that are therein shall be burnt up. What a Comment was this providence upon that Text, Psal. 39.5. Verily every Man at his best state is altogether vanity? How did it evince the Psalmist to speak right, Psal. 62.9. Not only when he saith, Men of low degree are vanity, (which most people do believe) but also when he saith, Men of high degree are a lie, to be laid in the bal∣lance they are altogether lighter than vanity (which few assent unto.) If things are called vanity (as most properly they are) from their aptness, to vanish and disappear, from their taking wings and flying away from us: then surely the vanish∣ing and flying away of a famous City upon the wings of the fire, and of the wind, (which were the bellowes inraging that fire) are a great argu∣ment of the vanity of all things here below.

Amongst all sublunary things, what could be thought to have more stability and certainty in it than the City of London had, as to the body and bulk of it? else why were so many wise men willing to venture all they had in the world in that one bottome? Most men dreampt as little of the burning of all, or the most of London, as of burning up the whole World before the day of Judgment: and it is like did think it not on∣ly improbable, but upon the matter impossible, as not doubting, but if fire did happen in any part of the City, one or more, there would be men and meanes enough to extinguish it (as they use to do) This Mountain was thought to stand

so strong, as that it could not be removed in such a way as it was. He that had said, but what if the whole City should be burnt? would have been answered by most men, with the Proverb, what if the skie should fall? yet have we seen this famous City wither like Jonah's Gourd, though not in one day, yet in a very few. May we not apply to it those words of David, used in another case, we have lately seen it in great power, spreading it self like a green Bay Tree: we passed by, and loe it was not, we sought it, and it could not be found. Psal. 37.35. Who can but think of the Psalmist's expressions upon this occasion, Psal. 74.5. A man was famous accord∣ing as he had lifted up Axes upon the thick Trees, (viz. in order to building the Temple: so like∣wise to build the City, or any part of it) but now they break down the carved work thereof with Axes and Hammers: such execution hath the Fire done, that greater could not have been done, nor yet so great by Axes and Hammers, and vers. 7. and 8. They have cast Fire into the Sanctuary, they have burnt up the Synagogues of God in the Land. We read of Sodom's being overthrown in a moment and no hands stayed on her, Lam. 4.6. Was it not so with London? Is any Man's life so certain as the continuance of London was thought to be? Who did not expect that both he and his should have been in their Graves before London had come to lie in ashes? who thought not that the City, which had survived many ages past, would also have survived many ages to come? who would not have thought that a Lease for so long as London should stand, had been more durable than if it had run for the lives of a hundred men?

yet even in it have we seen those words fulfilled, Isa. 40.6. All flesh is grass, and all the goodliness thereof as the flower of the Field. Psal. 90.6. In the morning it flourisheth and groweth up, in the evening it is cut down and withered.

But may some say, Land is certain, though houses be casual, neither can moth eat it, nor rust corrupt it, nor theeves steale it, nor yet fire con∣sume it; for that matter, all that can be said, Land is like to stand where it is, but that it will alwayes abide by the present and proper owners of it, that is as uncertain as any thing else. If Ahab have a minde to Naboth's Vineyard, Jezabel knowes how to get it for him, though Naboth would not part with it. It is but paper and parchment that men have to show for their Lands, and are not they more easily consumed than a whole City: or may they not be lost or stollen, or so bafled by the artifice of corrupt Lawyers, that they shall do us no good? we see then that which was lookt upon by all men to be as great a certainty as this World hath any, is dried up like a deceitfull Brook in Summer. Job 6.17.

O Lord, when I remember these things, I cannot but pour out my soul in me, and my sup∣plication unto thee, saying. O Lord, give me not my portion in these things, which may so easily be taken away, suffer me not to set my heart upon things, of which it is said, they are not, because they take wings & flie away, but give me to inherit durable substance, (or that which is, as thou hast called it, Heb. tesh. Prov.) Fire me out of the love of the World, by what thou hast done to the City, and give me to minde what

thou hast said, 1 John 2.15. Love not the world, nor the things of the world, for the world passeth away, &c. Give me to consider how miserable I am, if I have interest in no good things, but those which one nights fire, or one daies trial at law may take away from me? I see we are all te∣nants at will, as to all we have in this world, and thou sealest a lease of ejectment when thou pleasest: but there is an inheritance incorrupti∣ble, and that fadeth not away, reserved for thy people in the heavens. Oh give us here an a∣bundant entrance into it, and hereafter the end∣less possession of it. And as experience sheweth us the vanity of all things here below, let us by means of faith, which is the substance of things hoped for, and evidence of things not seen, foresee the reality, and in part fore-enjoy the sweetness of those better things that are above.

DISCOURSE XXV. Of not being too eager upon the world, after this great loss.

I Am jealous over some men (pardon me, a godly jealousie) lest they should verefie that Proverb, which saith, that Fasting from two meales, makes the third a glutton. Trading hath been twice interrupted of late; once by the Plague, and since by the Fire; and now it is much to be feared lest men should fall too eager∣ly to it again, like those that having been al∣most

starved, when they come at meat again, are apt to surfeit. Now God hath burnt your former houses, take heed of burning your own fingers, in hiring new ones at too great Fines and Rents. Remember the words of God to Baruch, Jer. 45.4. Behold that which I have built will I break down; and seekest thou great things for thy self? See the world better, before you have more to do with it than you needs must; Chil∣dren that draw a breast too hard, that hath but little in it, what do they but fill themselves with wind? Trust not your selves too far with the world, for it is a slippery thing, and may serve you such another trick: who would toile, as in the Fire, to lay up treasure for another Fire to consume? Ought they that have wives (and not much more they that have trades) to be as though they had none? 1 Cor. 7.30. Because the fashion of the world passeth away. A moderate care to recruit some part of our losses is not to be blamed: but an immoderate, will do more hurt than good. They that will be rich (be it after great losses) fall into temptation and a snare, 1 Tim. 6.9. It is not for us to say we will be rich, then of all times, when God hath said in effect that he will have us poor: though wait upon his providence we may and must, for a convenient subsistance.

O Lord, thou hast given us fair warning not to set our hearts upon this world, or flie too fast after that which flies so fast away from us. Sin and the world are two enemies we are not bound to love; yea, we are bound not to love the first at all, the last, much. Seeing it is the pleasure of God to take the world from us, let us take off our hearts from it. If God withdraw

spiritual mercies, it is to make us pursue them more eagerly; but if he withdraw temporal, it is that we should prosecute them more indiffe∣rently. It being one of thy designs, O Lord, in taking part of this world from us, to make us mind this less, and the next, more; far be it from us upon that account to minde this world more, and that which is to come, less; or to rob our general calling, to recruit our particular; when we should rather borrow time from our particular callings which thou hast diminished, to add to our general. O Lord, teach us nei∣ther to deal with a slack hand (which thou hast said, tends to poverty) not yet to be so hot upon it, as if we were resolved by the fire of our zeal for the world, certainly to repair what thou hast impaired by the fire of thine anger: but give us rather to study how contentedly and comfortably we may live for less, than how we may regain and repossess as much as ever.

DISCOURSE XXVI. Of chusing rather to continue under affliction, than to escape by sin.

IT is the greatest misery that attends a suffe∣ring condition, that it tempts men to seek a deliverance by sin. Agur gives this reason why he deprecated poverty, Prov. 30.9. Lest (saith he) I be poor and steal, and take the name of the Lord in vain. Even Theft its self is a taking of Gods name in vain, as being a practical deny∣ing of Gods alsufficience to provide for us, with∣out

the interposition of our sin, and there∣unto are men tempted by extream poverty. It were easie to recount many indirect courses which are taken by men and women, utterly to defend themselves against want. Some be∣take themselves to unlawful trades, no less than prostituting their own bodies, or the bodies of others, therewith to provide for their backs and bellies; some have other trades as bad as that (if so bad can be;) others use lawful cal∣lings unlawfully, vending bad commodities, taking unconscionable rates, pinching those poor people that work to them. Some go the way of open violence, (as by robbery, extor∣tion, oppression,) others the no less dishonest way, of secret fraud and cousenage. Some are tempted to break, not because they cannot pay their debts and live: but because they can∣not live so as they were wont to do if they should pay their debts, and therefore they will rather defraud their Creditors, than their Genius. Some, if God take away from them but some part of what he hath given them, resolve to lend him nothing (in that sense as they who give to the poor, are said to lend to the Lord) not but that they are more able than some others who are careful to maintain good works, and to be very charitable: but because they are not so able as they have been; as who should say, if God impair his wonted bounty towards them, (though much of his bounty be still extended towards them, howbeit not so much as former∣ly) they will put an imbargo upon all their cha∣rity, nothing shall 〈◊〉〈◊〉 out to the poor, if there come not into them so much as formerly. It

sounds like taking some kind of revenge upon God himself.

I wish the words of David, Psal. 10.9. were not applicable to many, where speaking of a wicked man, he saith, He lieth in wait to catch the poor: he doth catch the poor when he draweth him into his net. Are there not many that work upon the necessities of poor men, and grinde their faces when they have them at an advan∣tage? These are some of the ill methods and ar∣tifices whereby too many attempt to make up their losses. But better it were to be alwaies poor, than to grow rich by such waies as these. Where sin is made use of as the cure of Afflicti∣on the remedy is worse than the disease, and it is as our Proverb speaks, Out of the Frying-pan into the Fire. Deliverance obtained by sin is like Jacob's blessing procured by lying, which was many waies imbittered to him: For none of all the Patriarchs had so many crosses as he. Sin is a worse labyrinth than affliction: worse to stay in, and worse to get out of. So David found it when he would have concealed his shame in the matter of Bathshebah by making Uriah drunk, that would not do his business, neither did he see how he could effect his design without kil∣ling him: and when that was done, he was in a worse case than ever; for then watered he his couch with his tears, then were his bones bro∣ken. So Peter thought to have secured himself, by denying his master: but that denying cost him dearer than it is probable his owning of Christ at that time would have done. All that men truly get by sin, they may put in their eyes (as we say) and not see the worse. What had

become of Job if he had followed the wicked counsel which his wife gave him, whereby to put an end to his troubles? saying, Curse God and die.

Let those that are tempted to repair their losses by indirect means, think but of three Texts. The first is, Prov. 21.6. The getting of creasure by a lying tongue, is a vanity tossed to and fro of them that seek death. The next is, Prov. 22.16. He that oppresseth the poor to encrease his riches, shall surely come to want. The last is, Jer. 17.11. As the Partridge sitteth on eggs, and hatcheth them not: so he that getteth riches, and not by right, shall leave them in the midst of his daies, and at his end shall be a fool. But as for those that chuse rather to suffer than to sin, God taketh a particular care of them: witness Daniel, preserved in the Lions den; and the three children in the fiery furnace. They that sin under sufferings, what do they but take in more lading in a storm, whereas the usual and best way is, to cast out part of that lading which they had taken in before.

O Lord, I desire to depend upon this, that thou knowest how to deliver the righteous out of temptations; and that without their unrigh∣teousness. Let not the lot of the wicked so long rest upon the backs of thy servants, as to make them put forth their hands to wickedness. Cause us to believe, that thy blessing only so maketh rich, as to add no sorrow therewith. and let us never forget or misdoubt what thou saidst to thy servant Abraham, I am God all-sufficiernt, walk thou before me and be upright. Doubtless a little which a righteous man hath

is better than great treasures of the wicked. Let me ever be perswaded (as I hope I now am) that innocent poverty is much more elegible than ill gotten prosperity.

DISCOURSE XXVII. Of preparing for our own dissolution, now we have seen the destruction of London.

O London, art thou gone before us? who thought to have seen thee in ashes first? who thought that the stakes of his Tabernacle would not be removed, and the cords thereof loosned, whilst thou wert left standing like a strong tower not easie to be demolished, and as like as any thing to endure till time its self shall be no more? How much less difficult had it been for a burning seaver to have consumed me (and thousands more such as I am) than for such a fire, as did that work to have consum'd London? For is my strength the strength of stones? or is my flesh of brass? as Job speaks, chap. 6.12. Such was the strength of that City, and yet see where it lieth. As for London its self, it was a glorious City, beautiful for scituation, and I had almost called it the joy of the whole earth, alluding to what was said of Mount Sion, Psal. 48.2. (to be sure the joy of the three Kingdoms) but the inhabitants of London, as to their bodies, what were they but dwellers in houses of clay, whose foundation is in the dust, which might be crusht before the moth? Job 4.19. Who look not upon

strong-built houses as things more durable than their inhabitants? who did not hope if they were their own, to transmit them to their chil∣dren, and childrens children to many genera∣tions? And yet we see that they are in the dust before us. And is not that a fair warning to us, as it might be to an aged infirm person, to fol∣low a young lustie person to the grave. If this were done to the green tree, what may not the dry expect? If the best houses in London were half a year since not really worth three years purchase, how ever men did value them, how small a purchase may our lives be worth for ought we know? Many might reckon to lay their ruins (their carcasses I mean) in the bow∣els of London, but who ever thought to have had his carcass interred in the ruins of London? as some have had already. A little time hath produced a greater change than our great change would be, why then should we put the evil day of death far off? why should we pro∣mise our selves length of daies, as if the present year might not put a period to us, as well as to a strong and stately City, that was likely to have out-lasted a thousand of us.

How reasonable is it then for us whose lives are but a vapor, to expect but a short continu∣ance in this world, at leastwise not to expect any long duration here; to say with the Apostle, The time is short. Yea, how needful is it we should take the counsel which Christ gives, Luke 12.35. Let your loins be girded about, and your lights bur∣ning, And your selves like men that wait for the Lord, that when he knocketh they may open to him im∣mediately. As there is no preparing for death

without thinking of it, so who can think of death, and not desire to prepare for it? if the destruction of London admonish us to number out dayes, it doth no less, to apply our hearts to wisdome. Who would be willing to die un∣preparedly, that thinks at all of dying?

That you may know what I mean by prepa∣redness for death, take this account. Then is a man fit to die, when he is in a condition to die both safely and comfortably: when he is transla∣ted from spiritual death to life, and knowes himself so to be. He that is not so translated, hath no fitness at all to die, he that is and knows it not, is fit in one sense, and unfit in another: is partly fit, but not so compleatly, but he that both is so, and knows himself to be so, hath all the essentials of fitness for death, though if a man be in the actual exercise of grace and dis∣charge of his duty, it must be confessed that doth give him somewhat more of an actual and accomplished fitness, than the meer habits of grace and of assurance can do. He that hath made his calling and election sure, he that is sealed up to the day of redemption by the spirit of promise, he that can say with Paul, he knows in whom he hath trusted, and as St. John, we know that we are of God; I say is fit to die. He that hath not that fitness for death, but yet desires to have it, let him make it part of every daies work to get it; let him be daily learning how to die. Hath God afforded no meanes whereby to bring us to a fitness for death? what is prayer, reading the Scriptures, hearing the word, converse with Christians, examining our selves, serious meditation of spiritual and eternal

things, avoiding the occasions of evil, keeping our hearts with all diligence? Is it likely that a man should conscionably use all these meanes, and not attain the end of them? why then is faith said to come by hearing the word preached? why is the word called the ministration of the spirit? why saith Paul to the Galathians, Received ye not the spi∣rit by the hearing of faith? Gal. 3.2. why did Christ counsel men to search the Scriptures, seeming to approve their thinking, that in them we have e∣ternal life? why doth Christ speak of our hea∣venly father, giving his spirit to them that ask him? why doth he say, Ask and it shall be given you, seek and ye shall finde, knock and it shall be opened to you, Mat. 7.7. For every one that asketh re∣ceiveth, and he that seeketh findeth, and to him that knocketh it shall be opened, vers. 8. why must all that come to God, believe that God is a rewarder of all them that seek him diligently? Heb. 11.6. It seems to consist but ill with such texts as these, for us to look upon the means which God hath appointed as insignificant and ineffectual. And seeing they are not so, let us diligently use them in order to our preparation for death, now at leastwise that God hath spared us so long as to see London laid in the dust before us.

Now God hath fired your nests over your heads (dear friends and much lamented Citizens) will not each of you say as David, Psal. 55.6. O that I had wings like a Dove (which is the em∣bleme of innocency) for then would I flie away, and be at rest. I see no great reason we now have to be fond of life, if we were but fit to die. May we not say with Solomon, we have seen an end of all perfection? Seeing we have brought forth an

Icabod (so far as concernes our selves only, and in reference to this World) what great matter had it been, if with Eli's daughter in Law we had died in Childbed? Now who would not long to be dissolved, as Paul did, if he could but say with him, We know if our Earthly House were dissolved, we have a building of God, an House not made with hands, eternal in the Heavens. 2 Cor. 5.1.

O see then as concerning Death, there are three lessons to be learnt from this sad providence. viz. to expect it, to prepare for it, and to be wil∣ling to it. To expect it, is the way to prepare for it: and when once prepared for it, we have no great reason, after such a desolation, to be un∣willing to it.

O Lord I dare not say, as Elijah did, 1 Kings 19.4. It is enough, take away my life. He might better say so than I. Possibly he foresaw by a spirit of prophesie, that fiery Chariot which was intended to carry him to heaven. 2 Kings 2.12. Yet neither he nor I may say so by way of dis∣content. O Lord, I have many things to desire, as in reference to death, let me not die till I am wil∣ling, make me willing when I am fit, let me know I am fit when I am really so, that I may be willing, make me early fit, that I may be timely willing: yea desirous to be dissolved, and whensoever 〈◊〉〈◊〉 am desirous to dye, let me also be contented to live, if thou have any work to do for me. Let me only desire that thou maist be glorified in me, whether by life or death. Lord what work do I and some others make of dying, as if it were more for us to die, than for London to be burnt to ashes. Did Aaron make any such stir about it? Up he went to Mount Hor. Moses

stript him of his Garments, and put them upon Elea∣zar his Son: Numb. 20.26. And me thinks he made no more of it, than if he had put off his cloaths to go to Bed, or than if with Enoch, he had been about to have been translated, rather than to have seen death; or with Christ after his resurrection, rather about to ascend than to die. O Lord have not some of thy servants known the time of their approaching Death, and knowing it, called their friends about them, prayed together, suing Psalmes together, chear∣fully confer'd about that better world they were going to, took their solemn leave of all their relations and friends, as if they had only been about to travel into some far Country, from whence they were never like to return again, and then composed themselves to die, as if they had only laid themselves to sleep, and commended their souls into thy hands with no less chearful∣ness and confidence, than Men do their bags and bonds into the hands of faithful friends? May I not (with submission) desire to die upon the same termes? yet, if it may stand with thy blessed will, let me live to see London rebuilt in some competent measure: thy people re-united: England resetled: Protestant Nations reconci∣led each to other: thy Gospel every where spread: this Land a Mountain of holiness, and a valley of vision, or if not all, yea if none of these, at leastwise clearly to see and read my own name written in the book of life: then shall I say with good old Simeon, Now lettest thou thy servant depart in peace, for mine eyes have seen thy salvation.

FINIS.

Notes

• * 1.1

  Heb. 11.1.
• * 1.2

  2 Sam. 24.15.
• * 1.3

  Mich 7.8.
• * 1.4

  Psal. 23 4.