The silent soul, with soveraign antidotes against the most miserable exigents: or, A Christian with an olive-leaf in his mouth, when he is under the greatest afflictions, the sharpest and sorest trials and troubles, the saddest and darkest providences and changes, with answers to divers questions and objections that are of greatest importance, all tending to win and work souls to bee still, quiet, calm and silent under all changes that have, or may pass upon them in this world, &c. / By Thomas Brooks preacher of the Word at Margarets New Fish-street London, and pastor of the Church of Christ meeting there.

I shall now address my self to answer those Objections, and to remove those Impediments which hinder poor souls from being si∣lent and mute under the afflicting hand of God, &c.

Object. 1. Sir, did I but know that I were afflicted in love, I would hold my peace under my affliction, I would sit mute before the Lord, but Oh! how shall I come to understand that these stroaks are the stroaks of love, that these wounds are the wounds of a friend? I answer,

First, If thy heart bee drawn more out to the Lord by the af∣fliction,* 1.1 then the affliction is in love; if they are so sanctified, as that they draw out thy soul to love the Lord more, and to fear the Lord more, and to please the Lord more, and to cleave to the Lord more, and to wait on the Lord more, and to walk with the Lord more, then they are in love. Oh! then they are the wounds of a friend indeed. It is reported of the Lioness, that shee leaves her young whelps till they have almost killed themselves with roaring and yelling, and then at last gasp, when they have almost spent them∣selves, shee relieves them, and by this means they become more cou∣ragious; and so if the afflictions that are upon us do encrease our courage, strengthen our patience, raise our faith, inflame our love, and enliven our hopes: Certainly they are in love, and all our wounds are the wounds of a friend. But

Secondly, If you are more careful and studious how to glo∣rifie God in the affliction, and* 1.2 how to bee kept from sinning un∣der the affliction, than how to get out of the affliction, then certain∣ly your affliction is in love: where God smites in love, there the soul makes it his work how to glorifie God, and how to lift up God, and how to bee a name and an ho∣nour to God; the daily language of such a soul under the rod, is this, Lord stand by mee that I sin not,* 1.3 uphold m••e that I sin not, strengthen mee that I sin not; hee that will not sin to repair and make up his losses, though hee knew assuredly that the commit∣ting of such a sin would make up all again, hee may conclude that his affliction is in love.

I have read of a Noble man, whose Son and Heir was supposed to bee bewitched, and being ad∣vised to go to some wizard or cun∣ning man (as they are called) to have some help for his Son, that

hee might bee unwitched again, hee answered, Oh by no means! I had rather the Witch should have my Son, than the Devil; his Son should suffer, rather than hee would sin him out of his sufferings. Hee that will not break the hedge of a fair Command, to avoid the foul way of some heavy affliction, may well conclude, that his af∣fliction is in love. Christians! what say you when you are in the Mount, do you thus bespeak the Lord? Lord take care of thy glo∣ry, and let mee rather sink in my affliction, than sin under my af∣fliction; if this bee the bent and frame of thy heart, it is certain the affliction that is upon thee is in love; the primitive times afforded many such brave spirits, though this age affords but few.

Thirdly, If you enjoy the spe∣cial presence of God with your spirits in your affliction, then your* 1.4 affliction is in love. Isa. 43. 2. When thou passest thorow the waters, I

will bee with thee, and thorow the ri∣vers, they shall not overflow thee:* 1.5 when thou walkest thorow the fire, thou shalt not bee burnt, neither shall the flames kindle upon thee. Hast thou a special presence of God with thy spirit, strengthening of that, quieting of that, steeling of that, satisfying of that, chearing and comforting of that? Psal. 94. 19. In the multitude of my thoughts (that is, of my troubled, intrica∣ted, insnarled, intertwined, and perplexed thoughts (as the branches of a tree by some strong wind are twisted one within another, as the Hebrew word properly signi∣fies) thy comforts delight my soul. Here's a presence of God with his soul, here's comforts and delights that reaches the soul, here's a cor∣dial to strengthen his spirit. When* 1.6 all things went cross with Androni∣cus the old Emperour of Constanti∣nople, hee took a Psalter into his hand, and opening the same, hee lighted upon Psal. 68. 14. When the Almighty scattered Kings, they

shall bee white as Snow in Salmon; which Scripture was a mighty comfort and refreshment to his spirit: Now you are to remem∣ber that Salmon signifies shady and dark, and so was this Mount by the reason of many lofty fair spread trees, that were neer it, but made lightsome by Snow that covered it: so that to bee white as Snow in Salmon, is to have joy in affliction, light in darkness, mercy in misery, &c. And thus God was to the Psalmist as Snow in Salmon in the midst of his greatest afflictions. When Paul would wish his dear Son Timothy the best mercy in all the world, the greatest mercy in all the world, the most comprehensive mercy in all the world, a mercy that carries the virtue, value and sweetness of all mercies in it, hee wishes the presence of God with his spirit, 2 Tim. 4. 22. The Lord Jesus Christ bee with thy spirit: in point of honour, in point of pro∣fit and pleasure, in point of safety

and security, and in point of com∣fort and joy, it is the greatest bles∣sing and happinesse in this world, to have the presence of God with our spirits, especially in times of trials, 2 Cor. 4. 16. For which cause wee faint not, but though our outward man perish, yet the inward man is renewed day by day. By the outward man you are to understand, not meerly our bodies, but our per∣sons, estates, and outward con∣dition in this world; and by the inward man you are to under∣stand our souls, or persons, consi∣dered according to our spiritual estate. Now, when the inward man gains new strength by every new trouble, when as troubles, pressures, afflictions, and tribula∣tions are increased, a Christians inward strength is increased also, then his afflictions are in love; when the presence of God is with our inward man, chearing, com∣forting, encouraging, strengthen∣ing and renewing of that, wee may safely conclude, that all these

trials, though they are never so sharp and smart, yet they are in love.

I have read of a company of poor Christians that were banished into some remote parts, and one standing by, seeing them pass a∣long, said, That it was a very sad condition those poor people were in, to bee thus hurried from the so∣ciety of men; and to bee made companions with the beasts of the field; true said another, it were a sad condition indeed, i•• they were carried to a place where they should not finde their God; but let them bee of good chear, God goes along with them, and will exhibit the comforts of his pre∣sence whithersoever they go; the presence of God with the spirits of his people, is a breast of comfort that can never bee drawn drye, it is an everlasting spring that will* 1.7 never fail. Well Christian, thou art under many great troubles, many sore trials, but tell mee, doth God give into thy soul such

cordials, such supports, such com∣forts, and such refreshments, that the world knows not of? O then certainly thy affliction is in love.

Fourthly, If by your affliction, you are made more conformable* 1.8 to Christ in his virtues, then cer∣tainly your afflictions are in love; many are conformable to Christ in their sufferings, that are not made conformable to Christ in his virtues by their sufferings; ma∣ny are in poverty, neglect, shame, contempt, reproach, &c. like to Christ, who yet by these are not made more like to Christ, in his meekness, humbleness, heavenli∣ness, holiness, righteousness, faith∣fulness, fruitfulness, goodness, con∣tentedness, patience, submission, subjection. Oh but if in these things you are made more like to Christ, without all peradventure your afflictions are in love. If by afflictions the soul bee led to shew forth, or to preach forth the virtues of Christ, as that word imports,

in that 1 Pet. 2. 9. then certainly* 1.9 those afflictions are in love; for they never have such an operation, but where they are set on by a hand of love; when God strikes as an enemy, there all those stroaks do but make a man more an ene∣my to God, as you see in Pharaoh and others; but when the stroaks* 1.10 of God are the stroaks of love, Oh then they do but bring the soul nearer Christ, and transform the soul more and more into the like∣ness of Christ; if by thy afflictions thou art made more holy, humble, heavenly, &c. they are in love. Every afflicted Christian should strive to bee honoured with that Elogie of Salvian, singularis domi∣ni praeclarus imitator, An excellent Disciple of a singular Master. But

Fifthly, If by outward afflicti∣ons thy soul bee brought more un∣der* 1.11 the inward teachings of God, doubtless thy afflictions are in love. Psal. 94. 12. Blessed is the man

whom thou chastenest, O Lord! and teachest him out of thy Law. All the chastening in the world, with∣out divine teaching, will never make a man blessed; that man that findes correction attended with instruction, and lashing with lessoning, is a happy man. If God by the affliction that is upon thee shall teach thee how to loathe sin more, and how to trample upon the world more, and how to walk with God more, thy af∣flictions are in love; if God shall teach thee by afflictions how to dye to sin more, and how to dye to thy relations more, and how to dye to self-interest more, thy afflictions are in love; if God shall teach thee by afflictions how to live to Christ more, how to lift up Christ more, and how to long for Christ more, thy afflictions are in love; If God shall teach thee by afflictions, to get assurance of a better life, and to bee still in a gracious readiness and prepared∣ness for the day of thy death, thy

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afflictions are in love; if God shall teach thee by afflictions how to minde Heaven more, how to live in Heaven more, and how to fit for Heaven more, thy afflictions are in love; if God by afflictions shall teach thy proud heart how to lye more low, and thy hard heart how to grow more humble, and thy censorious heart how to grow more charitable, and thy carnal heart how to grow more spiritual, and thy froward heart how to grow more quiet, &c. thy afflicti∣ons are in love. When God teaches thy reins as well as thy brains, thy heart as well as thy head these lessons, or any of these lessons, thy afflictions are in love.* 1.12 Pambo an illiterate dunce, as the Historian terms him, was a learn∣ing that one lesson, I said I will take heed to my waies that I sin not with my tongue, nineteen years, and yet had not learned it. Ah! it is to bee feared that there are many who have been in the school of af∣fliction above this nineteen years,

and yet have not learned any sa∣ving lesson all this while; surely their afflictions are not in love, but in wrath; where God loves, hee afflicts in love, and where-ever God afflicts in love, there hee will first or last teach such souls such lessons as shall do them good to all eternity. But

Sixthly, If God suit your bur∣dens to your backs, your trials to* 1.13 your strength, according to that golden promise, 1 Cor. 10. 13. Your afflictions are in love. There hath no temptation taken you, but such as is common to man: but God is faithful, who will not suffer you to bee tempted, above that yee are able; but will with the temptation al∣so make a way to escape, that yee may bee able to bear it. When Gods stroaks and a Christians strength are suited one to another, all is in love; let the load bee never so hea∣vy* 1.14 that God laies on, if hee put under his everlasting arms, all is in love. As Egypt had many vene∣mous

creatures, so it had many antidotes against them; when God shall lay antidotes into the soul a∣gainst all the afflictions that be∣fall a Christian, then they are all in love; it is no matter how hea∣vy the burden is, if God gives a shoulder to bear it, all is in love; it is no matter how bitter the cup is, if God give courage to drink it off; it is no matter how hot the furnace is, if God gives power to walk in the midst of it, all is in love.

Seventhly, I•• thou art willing to lye in the furnace till thy dross bee consumed, if thou art willing* 1.15 that the plaister should lye on (though it smart) till the cure bee wrought, if thou art willing that the physick should work (though it makes thee sick) till the humors bee expelled, all is in love. Cain and Saul, and Pharaoh, were all for the removing away of the stroak, the affliction; they cry not out, our sins are greater than wee

are able to bear, but they cry out, our punishment is greater* 1.16 than wee are able to bear; they cry not out, Lord take away our sins, but Lord remove the stroak of thy hand. Oh! but when an affliction comes in love upon a soul, the language of that soul is this, Lord remove the cause, ra∣ther than the effect, the sin, rather than the punishment, my cor∣ruption, rather than my af∣fliction: Lord, what will it avail mee, to have the sore skinned o∣ver, if the corrupt matter still re∣mains in? there is no evil Lord, to the evil of sin, and therefore de∣liver mee rather from the evil of s••n, than the evil of sufferings. I know Lord, that affliction cannot bee so displeasing to mee, as sin is dishonourable and displeasing to thee; and therefore Lord let mee see an end of my sin, though in this world I should never see an end of my sorrows; Oh! let mee see an end of my corruptions, though I should never see an end

of my corrections. Lord, I had ra∣ther have a cure for my heart, than a cure for my head; I had rather bee made whole and sound within, than without; I had ra∣ther have a healthy soul, than a healthy body, a pure inside, than a beautiful outside; if this bee the setled frame and temper of thy spirit, certainly thy afflictions are in love.

There was one, who being un∣der marvelous great pains and tor∣ments in his body (occasioned by many sore diseases that were upon him) cryed out, had I all the world, I would give it for ease, and yet for all the world, I would not have ease, till the cure bee wrought, sure his afflictions were in love; the first request, the great request and the last request of a soul afflicted in love, is, a cure Lord, a cure Lord, a cure Lord, of this wretched heart, and this sinful life, and all will bee well, all will bee well.

Eighthly and lastly, If you live a life of Faith in your afflictions, then your afflictions are in love. Now, what is it to live by Faith in affliction, but to live in the exer∣cising* 1.17 of Faith upon those precious promises that are made over to an afflicted condition? God hath promised to bee with his people in their afflictions, Isa. 43. 2, 3. hee hath promised to support them un∣der their afflictions, Isa. 41. 10. hee hath promised to deliver his people out of their afflictions, Psal. 50. 15. hee hath promised to purge away his peoples sins by af∣fliction, Isa. 1. 25. hee hath pro∣mised to make his people more partakers of his holiness by af∣fliction, Heb. 12. 10. hee hath pro∣mised to make afflictions an inlet to a more full and sweet enjoy∣ment of himself, Hosea 2. 14. hee hath promised that hee will never leave nor forsake his people in their afflictions, Heb. 13. 5, 6. hee hath promised that all their afflictions shall work for their

good, Zech. 13. 9. Rom. 8. 28. Now if thy Faith bee drawn forth to feed upon these promises, if these bee heavenly Manna to thy Faith, and thy soul lives upon them, and sucks stre〈…〉〈…〉 〈◊〉〈◊〉 sweetness from them, und〈…〉〈…〉 〈◊〉〈◊〉 trials and troubles that 〈◊〉〈◊〉 〈…〉〈…〉∣on thee, thy afflictions are in love.

A Bee can suck honey out of a flower, which a Flie cannot; if thy Faith can extract comfort and sweetness in thy saddest distresses out of the breasts of precious pro∣mises, and gather one contrary out of another, Honey out of the* 1.18 Rock, thy afflictions are in love. The Promises are full breasts, and God delights that Faith should* 1.19 draw them, they are pabulum fi∣dei, & anima fidei, the food of Faith, and the very soul of Faith. They are an everlasting spring, that can never bee drawn dry, they are an inexhaustible treasure, that can never bee exhausted, they are the garden of Paradise, and full of such choice flowers that

will never fade, but bee alwaies fresh, sweet, green, and flourish∣ing; and if in the day of affliction they prove thus to thy soul, thy af∣flictions are in love. Sertorius paid* 1.20 what hee promised with fair words, but so doth not God; men many times eat their words, but God will never eat his, all his promises in Christ are Yea, and in* 1.21 him Amen; hath hee spoken it, and shall it not come to pass? if in all thy troubles thy heart bee drawn forth to act Faith upon the promises, thy troubles are from love; and thus much by way of answer to the first Objection.

Object. 2 Oh but Sir! The Lord hath smitten mee in my nearest and dearest comforts and content∣ments, and how then can I hold my peace? God hath taken away a hus∣band, a wife, a childe, an onely childe, a bosome friend, and how then can I bee silent? &c.

Answ. To this I Answer, First,

If God did not strike thee in that mercy, which was near and dear unto thee, it would not amount to an affliction; that is not worthy the name of an affliction, that doth not strike at some bosome mercy; that trouble is no trouble, that doth not touch some choice contentment; that storm is no storm, that onely blows off the leaves, but never hurts the fruit; that thrust is no thrust, that onely touches the cloaths, but never reaches the skin; that cut is no cut, that onely cuts the hatt, but never touches the head; nei∣ther is that affliction any afflicti∣on, that onely reaches some re∣mote enjoyment, but never reaches a Joseph a Benjamin, &c.

Secondly, The best mercy is not too good for the best God; the best of the best, is not good enough for him who is goodness it self; the best childe, the best yoak-fel∣low, the best friend, the best Jewel in all thy Crown must bee

readily resigned to thy best God;* 1.22 there is no mercy, no enjoyment, no contentment worthy of God, but the best; the milk of mercy is for others, the cream of mercy is due to God; the choicest, the fair∣est, and the sweetest flowers, are fittest for the bosome of God; if hee will take the best flower in all thy garden, and plant it in a bet∣ter soil, hast thou any cause to murmure? wilt thou not hold thy peace?

Thirdly, Your near and dear mercies were first the Lords, before they were yours, and alwaies the Lords more than they were yours; when God gives a mercy, hee doth not relinquish his own right in that mercy, 1 Chron. 29. 14. All things come of thee, and of thine own have wee given thee. The sweet of mer∣cy is yours, but the sovereign right to dispose of your mercies is the Lords. Quicquid es, debes crean∣ti, quicquid potes, debes redimenti. Bern. Whatsoever thou art, thou

owest to him that made thee; and whatsoever thou hast, thou owest to him that redeemed thee. You say it is but just and reasonable that men should do with their own as they please, and is it not just and reasonable, that God, who is Lord Paramount, should do with his own as hee pleases? dost thou be∣leeve that the great God may do in Heaven what hee pleases, and on the Seas what hee pleases, and in the Nations and Kingdomes of the world what hee pleases, and in thy heart what hee pleases? and dost thou not beleeve that God may do in thy house what hee pleases, and do with thy mercies what hee pleases? Job 9. 12. Be∣hold* 1.23 hee taketh away, or hee snatch∣eth away (it may bee a husband, a wife, a childe, an estate) who can hinder him? who will say unto him what doest thou? Who dares cavil against God? who dares question that God that is unquestionable? that chief Lord that is uncontroul∣able? and who may do with his

own what hee pleaseth? Dan. 4. 35. And all the Inhabitants of the earth are reputed as nothing: and hee doth according to his will, in the Ar∣my* 1.24 of Heaven, and among the inha∣bitants of the earth: and none can stay his hand, or say unto him, what doest thou? Where is the Prince, the Peasant, the Master, the Servant, the Husband, the Wife, the Fa∣ther, the Child, that dares say to God, what doest thou? In mat∣ters of Arithmetical accounts, set one against ten, ten against a hun∣dred, a hundred against a thou∣sand, a thousand against ten thou∣sand, although there bee great odds, yet there is some compari∣son; but if a man could set down an infinite number, then there could bee no comparison at all, because the one is finite, the other infinite; so set all the Princes and Powers of the earth in opposition to God, they shall never bee able to withstand him. It was once the saying of Pompey, that with one stamp of his foot hee could

raise all Italy in Arms, but let the* 1.25 great God but stamp with his foot; and hee can raise all the world in Arms, to own him, to contend for him, or to revenge any affronts that by any are put upon him; and therefore who shall say unto him, what doest thou? water is stronger than earth, fire stronger than water, Angels stronger than men, and God stronger than them all; and therefore who shall say unto God, what doest thou, when hee takes their nearest and their dearest mercies from them? But

Fourthly, It may bee thou hast not made a happy improvement of thy near and dear mercies whilst thou injoyest them: thou hast been taken with thy mercies, but thy heart hath not been taken up in the improvement of them; there are many who are very much taken with their mercies, who make no conscience of improving their mercies; have thy near and dear mercies been a star to lead thee

to Christ? have they been a cloud by day, and a pillar of light by night to lead thee towards the heavenly Canaan? have they been a Jacobs Ladder to thy soul? hast thou by them been provoked to give up thy self to God as a living* 1.26 Sacrifice? hast thou improved thy near and dear mercies to the en∣flaming of thy love to God? to the strengthening of thy confi∣dence in God? to the raising of thy communion with God? and to the engaging of thy heart to a more close and circumspect walk∣ing before God? &c. if thou hast not thus improved them, thou hast more cause to bee mute, than to murmure, to bee silent, than to be impatient, to fall out with thy self, than to fall out with thy God. Children and fools are taken with many things, but improve n••∣thing; such children and fools a••e most men, they are much taken with their mercies, but they make no improvement of their mer∣cies; and therefore no wonder if

God strip them of their mercies. The candle of mercy is set up, not to play by, but to work by.

Pliny speaks of one Cressinus, who* 1.27 improved a little peece of ground to a far greater advantage, than his neighbours could a greater quanti∣ty of land, thereupon hee was ac∣cused of witch-craft, but hee to de∣fend himself, brought into the Court his servants, and their working-tools, and said, Veneficia mea Quirites haec sunt, these are my witch-crafts (O yee Romans) these servants, and these working∣tools, are all the witch-craft that I know of; when the people heard this plea, with one consent they acquitted him, and declared him not guilty; and so his little peece of ground was secured to him; there is no way to secure your mercies, but by improving of them, there is nothing that pro∣vokes God to strip you of your mercies, like the non-improve∣ment of them, Matth. 25. 24,—31. Take therefore the talent from him,

and give it unto him which hath ten talents. By some stroak or other God will take away the mercy that is not improved; if thy slothfulness hath put God upon passing a sen∣tence of death upon thy dearest mercy, thank thy self, and hold thy peace.

Fifthly, If in this case God had made thee a president to others, thou must have held thy peace, how much more then shouldst thou bee mute when God hath made many others presidents to thee? Did not God smite Aaron in his dear and near enjoyments, Levit. 10. 1, 2. and doth hee not hold his ••eace? did not God smite David in his Absalom, and Abraham in his Sarah, and Job in his sons, daughters, estate and bo∣dy, and Jonah in his Guard? art* 1.28 thou more beloved than these? no; hast thou more grace than these? no; hast thou done more for divine glory than these? no; art thou richer in spiritual expe∣riences

than these? no; hast thou attained to higher enjoyments than these? no; hast thou been more serviceable in thy Generati∣on than these? no; hast thou been more exemplary in thy life and conversation than these? no, &c. then why shouldest thou murmure and fret at that which hath been the common lot of the dearest Saints?

Though God hath smitten thee in this or that near and dear en∣joyment, it is thy wisdome to hold thy peace; for that God that hath taken away one, might have ta∣ken away all. Justice writes a sen∣tence of death upon all Jobs mer∣cies* 1.29 at once, and yet hee holds his peace, and wilt not thou hold thine, though God hath cropt the fairest Flower in all thy gar∣den?

Anytus a young spark of Athens, came revelling into Alcibiades house, and as hee sate at supper with some strangers, hee rose on a sudden, and took away one half

of his plate, thereupon the Guests stormed, and took on at it, he bade them bee quiet, and told them, that hee had dealt kindly with him, since that hee had left the one half, whereas hee might have taken all: so when our hearts be∣gin to storm and take on, when God smites us in this neer mercy, and in that dear enjoyment, Oh! let us lay the Law of silence upon our hearts, let us charge our souls to bee quiet; for that God that hath taken away one childe, might have took away every childe, and hee that hath taken away one friend, might have taken away every friend, and hee that hath taken a∣way a part of thy estate, might have taken away thy whole estate; there∣fore hold thy peace, let who will murmure, yet bee thou mute.

Sixthly, It may bee thy sins have been much about thy near and dear injoyments; it may bee thou hast over-loved them, and over-prized them, and over-much delighted thy

self in them; it may bee they have often had thy heart, when they should have had but thy hand; it may bee that care, that fear, that confidence, that joy that should have been expended upon more noble objects, hath been expend∣ed upon them; thy heart, Oh Christian! is Christs bed of spices, and it may bee thou hast beded thy mercies with thee, when Christ hath been put to lye in an* 1.30 out-house; thou hast had room for them, when thou hast had none for him, they have had the best, when the worst have been counted good enough for Christ. It is said of* 1.31 Ruben, that hee went up to his Fa∣thers bed. Ah! how often hath one creature-comfort, and some∣times another, put in between Christ and your sou••s? how often have your dear injoyments gone up to Christs bed? It is said of the baby∣lonians, that they came in to Aholah,* 1.32 and Aholibahs bed of love; may it not hee said of your near and dear mercies, that they have come into

Christs bed of lov••? your hearts, they being that bed wherein Christ* 1.33 delights to rest and repose himself. Now, if a husband, a childe, a friend, shall take up that room in thy soul that is proper and peculiar to God, God will either imbitter it, remove it, or bee the death ••f it; if once the love of a wife runs out more to a servant, than to her hus∣band, the Master will turn him out of doors, though otherwise hee were a servant worth gold. The sweetest comforts of this life, they are but like treasures of Snow; now do but take a handful of Snow, and crush it in your hands, and it will melt away presently, but if you let it lye upon the ground, it will con∣tinue for some time; and so it is with the contentments of this world, if you grasp them in your hands, and lay them too near your hearts, they will quickly melt and vanish away, but if you will not hold them too fast in your hands, nor lay them too close to your hearts, they will abide the

longer with you. There are those that love their mercies into their graves, that hug their mercies to death, that kiss them, till they kill them: Many a man hath slain his mercies, by setting too great a value upon them; many a man hath ••unk his ship of mercie, by taking up in it; over-loved mer∣cies are seldome long-liv'd, Ezek. 24. 21.—when I take from them the joy of their glory, the desire of their eyes, and that whereupon they set their minds, their sons and their daughters; the way to lose your mercies, is to indulge them; the way to destroy them, is to fix your minds and hearts upon them; thou mayest write bitterness and death upon that mercie first, that hath first taken away thy heart from God. Now, if God hath stript thee of that very mercy with which thou hast often com∣mitted spiritual Adultery, and Ido∣latry, hast thou any cause to mur∣mure? hast thou not rather cause to hold thy peace, and to be mute

before the Lord? Christians, your hearts are Christs royal Throne, and in this Throne Christ will bee chief (as Pharaoh said to Joseph, Gen. 41. 40.) hee will endure no competitor, if you shall attempt to throne the creature, bee it never so near and dear unto you, Christ will dethrone it, hee will destroy it, hee will quickly lay them in a bed of dust, who shall aspire to his royal Throne. But

Seventhly, Thou hast no cause to murmure, because of the loss of such near and dear enjoyments, considering those more noble and spiritual mercies and favours that thou still enjoyest; grant that Jo∣seph is not, and Benjamin is not, yet* 1.34 Jesus is, hee is yesterday and to day and the same for ever; thy union and communion with Christ re∣mains* 1.35 still▪ the immortal seed abides in thee still, the Sun of Righteous∣ness shines upon thee still, thou art in favour with God still, and thou art under the anointings of the Spi∣rit

still, and under the influences of Heaven still, &c. and why then shouldest thou mutter; and not ra∣ther hold thy peace? I have read* 1.36 of one Dydimus a godly Preacher▪ who was blind, Alexander a godly man once ask'd him whether hee was not sore troubled and afflicted for want of his sight? Oh yes I said Dydimus, it is a great affliction and grief unto mee, then Alexander chid him, saying, hath God given you the excellency of an Angel, of an Apostle, and are you troubled for that which Rats, and Mice, and brute beasts have? So say I, Ah* 1.37 Christians! hath God blessed you with all spiritual blessings in hea∣venly places? hath the Lord given you himself for a portion? hath hee given you his Son for your re∣demption, and his Spirit for your instruction? and will you mur∣mure? hath hee given his grac•• to adorn you? his promises to com∣for•• you, his ordinances to better you, and the hopes of Heaven to encourage you? and will you mut∣ter?

Paulinus Nolanus, when his City was taken from him, prayed thus, Lord (said hee) let mee not bee troubled at the loss of my gold, silver, honour, &c. for thou art all, and much more than all these un∣to mee; in the want of all your sweetest enjoyments, Christ will bee all in all unto you: my Jewels are my husband, said Phocion's wife,* 1.38 my ornaments are my two sons, said the Mother of the Gracchi, my treasures are my friends, said Constantius; and so may a Christian under his greatest losses, say, Christ is my richest Jewels, my chiefest treasures, my best ornaments, my sweetest delights; look what all these things are to a carnal heart, a worldly heart, that (and more) is Christ to mee.

Eighthly▪ If God by smiting thee in thy nearest and dearest inj••y∣ments shall put thee upon a more thorow smiting and mortifying of thy dearest sins, thou hast no cause to murmure; God cures David of

adultery, by killing his endeared childe. There is some Dalilah, some darling, some beloved sin or* 1.39 other, that a Christians calling, condition, constitution, or temp∣tations leads him to play withall, and to hug in his own bosome, ra∣ther than some other. As in a ground that lieth untilled, amongst the great variety of weeds, there is usually some master-weed that is rifer and ranker than all the rest; And as it is in the body of man, that although in some degree or o∣ther, more or less, there bee a mix∣ture of all the four elements, not a∣ny of them wholly wanting, yet there is some one of them predo∣minant, that gives the denomina∣tion, in which regard some are said to be of a sanguin, some of a phleg∣matick, some of a cholerick, and some of a melancholick constituti∣on: So it is also in the souls of men, though there bee a general mix∣ture and medly of all evil and cor∣rupt qualities, yet is there some one usually that is Paramount, which

like the Prince of Devils, is most powerful and prevalent, that sway∣eth and sheweth forth it self more eminently and evidently than any other of them do. And as in eve∣ry mans body there is a seed and principle of death, yet in some there is a proneness to one kinde of disease more than other that may hasten death: So, though the root of sin and bitterness hath spread it self over all, yet every man hath his inclination to one kinde of sin, rather than another, and this may bee called a mans proper sin, his bosome sin, his darling sin. Now, it is one of the hardest works in this world to subdue and bring under this bosome sin. Oh! the prayers, the tears, the sighs, the sobs, the groans, the gripes that it will cost a Christian before hee brings under this darling sin!

Look upon a Rabbets skin, how well it comes off till it comes to the head, but then what haling and pulling is there before it stirs? So it is in the mortifying, in the cru∣cifying

of sin; a man may easily subdue and mortifie such and such sins, but when it comes to the head sin, to the master-sin, to the bo∣some-sin, Oh! what tugging and pulling is there? what striving and strugling is there, to get off that sin, to get down that sin? Now, if the Lord by smiting thee in some near and dear enjoyment shall draw out thy heart to fall upon smiting of thy master-sin, and shall so sanctifie the affliction, as to make it issue in the mortification of thy bosome corruption, what eminent cause wilt thou have ra∣ther to bless him, than to fit down and murmure against him? and doubtless, if thou art dear to God, God will, by striking thy dearest mercy, put thee upon striking at thy darling-sin; and therefore hold thy peace, even then when God touches the apple of thi••e eye.

Ninthly, Consider, That the Lord hath many waies to make up the loss of a near and dear mercy to

thee; hee can make up thy loss in* 1.40 something else that may bee bet∣ter for thee, and hee will certainly make up thy loss, either in kinde, or in worth; hee took from David an Absalom, and hee gave him a Solomon, hee took from him a Michal, and gave him a wise A∣bigail, hee took from Job seven sons* 1.41 and three daughters, and afterwards hee gives him seven sons and three daughters, hee took from Job a fair estate, and at last doubled it to him, hee removed the bodily presence of Christ from his disciples, but gave them more abundantly of his spi∣ritual presence, which was far the greater and the sweeter mercy. If Moses bee taken away, Joshua shall bee raised in his room; if David bee gathered to his Fathers, a Solomon shall succeed him in his Throne; if John bee cast into prison, rather than the Pulpit shall stand empty, a greater than John, even Christ him∣self will begin to preach: hee that lives upon God in the loss of crea∣ture-comforts, shall finde all made

up in the God of comforts, hee shall bee able to say, though my childe is not, my friend is not, my yoak-fellow is not, yet my God liveth, and blessed bee my Rock, Psal. 89. 46. though this mercy is not, and that mercy is not, yet co∣venant mercies, yet the sure mer∣cies* 1.42 of David continue, these bed and board with mee, these will to the grave, and to glory with mee. I have read of a godly man, who living near a Philosopher, did of∣ten perswade him to become a Christian: Oh but said the Philo∣sopher! I must, or may lose all for Christ; to which the good man re∣plied, if you lose any thing for Christ, hee will bee sure to repay it a hundred fold; I but said the Philosopher, will you bee bound for Christ, that if he do not pay mee, you will? yes that I will, said the good man: So the Philosopher be∣came a Christian, and the good man entred into bond for perfor∣mance of covenants; sometime af∣ter it happened that the Philosopher

fell sick on his death-bed, and hold∣ing the bond in his hand, sent for the party engaged, to whom hee gave up the bond, and said, Christ hath paid all, there is nothing for you to pay, take your bond and cancel it. Christ will suffer none of his children to go by the loss; he hath all, and hee will make up all to them; in the close Christ will pay the reckoning; no man shall ever have cause to say, that hee hath been a loser by Christ; and therefore thou hast much cause to bee mute, thou hast no cause to murmure, though God hath snatch'd the fairest and the sweetest flower out of thy bosome.

Tenthly, How canst thou tell, but that that which thou callest a near and dear mercy, if it had been* 1.43 continued longer to thee, might have proved the greatest cross, the greatest calamity and misery that ever thou didst meet with in this world? Our mercies like choice Wines, many times turn into Vi∣negar;

our fairest hopes are often blasted, and that very mercy which wee sometimes have said should be a staff to support us, hath proved a sword to peirce us; how often have our most flourishing mercies wi∣thered in our hands? and our bo∣some-contentments been turned in∣to gall and wormwood? If God had* 1.44 continued the life of Davids childe to him, it would have been but a living Monument of his sin and shame, and all that knew the childe would have pointed at him, yon∣der goes Davids bastard, and so* 1.45 have kept Davids wound still a bleeding; many Parents who have sought the lives of their children with tears, have lived afterwards to see them take such courses, and come to such dismal ends, as have brought their gray-hairs with sor∣row to their graves. It had been ten thousand times a greater mer∣cy to many Parents to have buried their children, as soon as ever they had been born, than to see them come to such unhappy ends as they

often do. Well Christian! it may bee the Lord hath taken from thee such a hopeful son, or such a dear daughter, and thou sayest how can I hold my peace, but heark Chri∣stian, heark, canst thou tell mee how long thou must have travelled in birth again with them before they had been born again, before they had been twice born? would not every sin that they had com∣mitted against thy gracious God, cause a new throw in thy soul? would not every temptation that they had fallen before, been as a dagger at thy heart? would not e∣very affliction that should have be∣fallen them, been as a knife at thy throat? what are those pains, and pangs; and throws of child-birth, to those after pains, pangs and throws that might have been brought up∣on thee by the sins and sufferings of thy children? Well Christians, hold your peace, for you do not know what thorns in your eyes, what goads in your sides, nor what spears in your hearts, such

near and dear mercies might have proved, had they been longer con∣tinued.

Eleventhly, Thou canst not tell how bad thy heart might have* 1.46 proved under the enjoyment of those near and dear mercies that now thou hast lost. Israel were very bad whilst they were in the wilderness, but they were much worse when they came to possesse Canaan, that Land of desires; mans blood is apt to rise with his out∣ward good: In the winter, men gird their cloaths close about them, but in the Summer they let them hang loose; in the winter of adver∣sity many a Christian girds his heart close to God, to Christ, to Gospel, to Godliness, to Ordinan∣ces, to Duties, &c. who in the sum∣mer of mercy, hangs loose from all.

I have read of the Pine-tree, that if the bark bee pulled off, it will last a long time, but if it continue long on, it rots the tree. Ah! how

bad, how rotten, how base would many have proved, had not God pulled off their bark of health, wealth, friendship, &c? near and dear relations they stick as close to us as the bark of a tree sticks to the tree, and if God should not pull off this bark, how apt should wee be to rot and corrupt our selves? there∣fore God is fain to bark us, and peel us, and strip us naked, and bare of our dearest enjoyments, and sweetest contentments, that so our souls, like the Pine-tree, may prosper and thrive the better; who can seriously consider of this, and not hold his peace, even then when God takes a Jewel out of his bo∣some? Heap all the sweetest con∣tentments, and most desirable enjoyments of this world upon a man, they will not make him a Christian; heap them upon a Chri∣stian, they will not make him a better Christian; many a Christian hath been made worse by the good things of this world, but where is the Christian that hath been better∣ed

by them? therefore bee quiet when God strips thee of them.

Twelfthly and lastly, Get thy heart more affected with spiritual losses, and then thy soul will bee less afflicted with those temporal losses that thou mournest under: Hast thou lost nothing of that pre∣sence* 1.47 of God that once thou hadst with thy spirit? hast thou lost none of those warmings? meltings? quicknings and chearings that once thou hadst? hast thou lost nothing of thy communion with God? nor of the joyes of the spi∣rit, nor of that peace of conscience that once thou enjoyedst? hast thou lost none of that ground that once thou hadst got upon sin, Satan, and the world? hast thou lost nothing of that holy vigour and heavenly heat that once thou hadst in thy heart? if thou hast not (which would bee a miracle, a wonder) why doest thou complain of this or that temporal loss? for what is this but to complain of the loss of thy

purse, when thy gold is safe? if thou art a loser in spirituals, why dost thou not rather complain that thou hast lost thy God, than that thou hast lost thy gold? and that thou hast lost thy Christ, than that thou hast lost thy Husband? and that thou hast lost thy Peace, than that thou hast lost thy Childe? and that thou art damnified in spiritu∣als, than that thou art damnified in temporals? Dost thou mourn over the body the soul hath left? mourn rather over the soul that God hath* 1.48 forsaken (as Samuel did for Saul) saith one.

I have read of Honorius a Roman Emperour, who was simple and childish enough, when one told him Rome was lost, hee was exceedingly grieved, and cried out, Alass! A∣lass! for hee supposed it was his Hen that was called Rome, which Hen hee exceedingly loved; but when it was told him it was his imperial City of Rome that was be∣siedged by A••aricus, and taken, and all the Citizens rifled and made a

prey to the rude enraged souldiers, then his spirits were revived, that his loss was not so great as hee ima∣gined; now, what is the loss of a husband, a wife, a childe, a friend, to the loss of God, Christ, the Spirit, or the least measure of Grace, or Communion with God? &c. I say, What are all such losses, but the loss of a Hen to the loss of Rome? and yet so simple and childish are many Christians, that they are more affected and afflicted with the loss of this and that poor temporal injoyment, than they are with the loss of their most spiritual attainment. Ah Christians! bee but more affected with spiritu∣al losses, and you will bee more quiet and silent under temporal losses; let the loss of Rome trouble you more, and then the loss of your Hen will not trouble you at all. Let these things suffice for an∣swer to the second Objection.

Object. 3. Oh but my afflictions, my troubles, have been long upon mee▪

and how then can I hold my peace? were they but of yesterday I would bee quiet, but they are of a long con∣tinuance, and therefore how can I bee silent? &c.

To this I answer, First, Thou canst not date thy affliction from the first day of thy pollution; thou hast been polluted from the womb, but thou hast not been af∣flicted from the womb; many have* 1.49 been the daies, the years since thou wast born in sin, few have been the daies, the years that thou hast ex∣perienced sorrow; thou canst not easily number the daies of thy sin∣ning, thou canst easily number the daies of thy suffering; thou canst not number thy daies of mercy, thou canst easily number thy daies of calamity; thou canst not num∣ber thy daies of health, but thou canst easily tell over thy daies of sickness.

Secondly, Thy afflictions are not so long as the afflictions of other

Saints; compare thy winter nights and other Saints winter nights to∣gether; thy storms and troubles, and other Saints storms and troubles together, thy losses and o∣ther* 1.50 Saints losses together, thy mi∣series and other Saints miseries to∣gether, witness the proofs in the Margin; thy afflictions are but as a moment, they are but as yester∣day, if compared with the afflicti∣ons of other Saints, whose whole lives have been made up of sor∣rows and sufferings, as the life of Christ was; many a mans life hath been nothing but a lingring death, Job 21. 25. And another dieth in the bitterness of his soul, and never eat∣eth with pleasure. There are those that have never a good day all their daies, who have not a day of rest among all their daies of trouble, not a day of health among all their daies of sickness, nor a day of gladness among all their daies of sadness, nor a day of strength among all their daies of weak∣ness, nor a day of honour among

all their daies of reproach, whose whole life is one continued winters night, who every day drink gall and wormwood, who lye down sighing, who rise groaning, and who spend their daies in com∣plaining, no sorrow to our sor∣rows, no sufferings to our suffer∣ings; some there bee who have al∣waies tears in their eyes, sorrows in their hearts, rods on their backs, and crosses in their hands, but it is not so with thee, there∣fore bee silent.

Thirdly, The longer thy af∣fliction hath been, the sweeter will Heaven bee to thee at last; the* 1.51 longer the Israelites had been in the wilderness, the sweeter was Canaan to them at last; the longer the storm, the sweeter the calm; the longer the winter nights, the sweeter the summer▪ daies; long af∣flictions will much set off the glory of Heaven; the harbour is most sweet and desirable to them that have been long tossed upon

the Seas: So will Heaven bee to those who have been long in a Sea of troubles. The new Wine of Christs Kingdome is most sweet to* 1.52 those that have been long a drink∣ing of gall and vinegar, the Crown of glory will bee most delightful to them, who have been long in com∣bating with the world, the flesh, and the devil. The longer our Journey is, the sweeter will be our end; and the longer our passage is, the sweeter will our Haven be; the higher the mountain, the glad∣der wee shall bee when wee are got to the top of it; the longer the heir is kept from his inheritance, the more delight hee will have when hee comes to possess it.

Fourthly, They are not long, but short, if compared to that e∣ternity of glory that is reserved for the Saints, 2 Cor. 4. 16, 17, 18. If you turn to the words, you shall* 1.53 finde for affliction glory, for light afflictions, a weight of glory, and for short momentany afflictions, eternal

glory; there will quickly be an end of thy sadnesse, but there will never be an end of thy happiness; there will soon bee an end of thy calami∣ty and misery, there will never be and end of thy felicity and glory; the Kingdomes of this world are not* 1.54 lasting, much less are they ever∣lasting, they have all their climacte∣rical years, but the Kingdome of Heaven is an everlasting King∣dome, of that there is no end. There were seven sorts of Crowns that were that were in use among the Roman Victors, but they were all fading and perishing; but the Crown of glory that at last God will set upon the heads of his Saints, shall con∣tinue as long as God himself con∣tinues. Who can look upon those eternal Mansions that are above, and those everlasting pleasures that bee at Gods right hand, and say, that his affliction is long? Well Christian, let thy afflictions be ne∣ver so long, yet one hours being in the bosome of Christ, will make thee forget both the length and

strength of all thy afflictions.

Fifthly, The longer you have been afflicted, the more in spiritual experiences you have been enrich∣ed, 2 Cor. 1. 5. For as the sufferings of Christ abound in us, so our consola∣tion also aboundeth by Christ. The lower the ebbe, the higher the tide, the more pain, the more gain, the more afflicted, the more comforted, the lower wee are cast, the higher we shall bee raised. Of all Christians, none so rich in spiri∣tual experiences, as those that have* 1.55 been long in the school of affliction. Oh the blessed stories that such can tell of the power of God support∣ing them, of the wisdome of God directing them, of the favour of God comforting them, of the pre∣sence of God assisting them! Oh the love-tokens, the love-letters, the bracelets, the Jewels, that they are able to produce since they have been in the furnace of affliction! Oh the sins that long afflictions have discovered and mortified! O the

temptations that long afflictions have prevented and vanquished! you shall as soon number the stars of Heaven, and the sands of the Sea, as you shall number up the heaven∣ly experiences of such Christians that have been long under afflicti∣ons; the afflicted Christians heart is fullest of spiritual treasure; though hee may bee poor in the world, yet* 1.56 hee is rich in faith and holy expe∣riences, and what are all the riches of this world to spiritual experi∣ences? one spiritual experience is more worth than a world, and up∣on a dying-bed, and before a judge∣ment seat, every man will bee of this opinion. The men of this world will with much quietness and calmness of spirit, bear much, and suffer much, I and suffer long, when they finde their sufferings to add to their revenues: and shall nature do more than grace? It is the common voice of nature, Who will shew us a∣ny* 1.57 good? how shall wee come to be great, and high, and rich in the world? wee care not what wee

suffer, nor how long wee suffer, so wee may but add house to house,* 1.58 heap to heap, bagg to bagg, and land to land. Oh how much more then should Christians bee quiet and calm under all their afflicti∣ons? though they are never so long? considering that they do but add Jewels to a Christians Crown; they do but adde to his spiritual expe∣riences; the long afflicted Christian hath the fullest and the greatest trade: and in the day of account will bee found the richest man.

Sixthly, Long afflictions some∣times are but preparatives to long liv'd mercies; Josephs thirteen years imprisonment, was but a prepara∣tive to fourscore years reigning like a King; Davids seven years banish∣ment, was but a preparative to for∣ty years reigning in much honour and glory; Jobs long afflictions were but preparatives to more long-lived mercies, as you may see in that last of Job; and those sad and sore trials that the Jews have been

under for above this sixteen hun∣dred years, are to prepare them for those matchless mercies, and those* 1.59 endless glories (in some sense) that God in the latter daies will crown them with. Isa. 54. 11, 12, 13, 14. O thou afflicted! tossed with tempest, and not comforted, behold, I will lay thy stones with fair colours, and lay thy foundations with saphires. And I will make thy windows of agates, and thy gates of carbuneles, and all thy borders of pleasant stones. And all thy chil∣dren shall bee taught of the Lord, and great shall bee the peace of thy children. Inrighteousness shalt thou bee establish∣ed, thou shalt bee far from oppression, for thou shalt not fear; and from ter∣rour, for it shall not come near thee. Though they have been long af∣flicted and tossed, yet they shall at last upon glorious foundations bee established; God will not onely raise them out of their distressed e∣state, wherein now they are, but hee will advance them to a most emi∣nent and glorious condition in this world; they shall bee very glori∣ous,

and outshine all the world in spiritual excellencies, and outward dignities, Isa. 60. 14, 15. The sons also of them that afflicted thee, shall come bending unto thee; and all they that despised thee, shall bow themselves down at the soles of thy feet; and they shall call thee, The City of the Lord, The Zion of the holy One of Israel. Where∣as thou hast been forsaken and hated, so that no man went thorow thee: I will make thee an eternal excellency, a joy of many Generations. Ah Chri∣stians I do not mutter nor mur∣mure under your long afflictions, for you do not know but that by these long afflictions God may pre∣pare and fit you for such favours and blessings that may never have end; by long afflictions God ma∣ny times prepares his people for temporal, spiritual, and eternal mercies; if God by long afflictions makes more room in thy soul for himself, his Son, his Spirit, his Word; if by long afflictions hee shall crucifie thy heart more to the world, and to thy relations, and

frame and fashion thy soul more for celestial enjoyments, hast thou any cause to murmure? surely no. But

Seventhly, The longer a Saint is afflicted on earth, the more glo∣rious hee shall shine in Heaven;* 1.60 the more affliction here, the more glory hereafter: This Truth may bee thus made out:

First, The more gracious souls are afflicted, the more their graces are exercised and encreased, Heb. 12. 10. Rom. 5. 3, 4, 5. Now, the more grace here, the more glory hereafter; the higher in grace, the higher in glory. Grace differs nothing from glory but in name; grace is glory in the bud, and glo∣ry is grace at the full; glory is no∣thing but the perfection of grace;* 1.61 happiness is nothing but the per∣fection of holiness; grace is glory in the seed, and glory is grace in the flower; grace is glory militant, and glory is grace triumphant; grace

and glory differ (non specie, sed gra∣du) in degree, not kinde, as the learned speak. Now it is most cer∣tain, that the more gracious souls are afflicted, the more their graces are exercised; and the more grace is exercised, the more it is en∣creased, as I have sufficiently de∣monstrated in this treatise alrea∣dy. But

Secondly, The longer a gracious soul is afflicted, the more his reli∣gious duties will bee multiplied, Psal. 109. 4. For my love they are my adversaries: but I give my self un∣to prayer, or as the Hebrew reads it, But I am prayer, or a man of* 1.62 prayer. In times of affliction a Chri∣stian is all prayer, hee is never so much a man of prayer, a man given up to prayer, as in times of affliction. A Christian is never so frequent, so fervent, so abun∣dant in the work of the Lord, as when hee is afflicted, Isa. 26. 16. Lord, in trouble have they visited thee, they poured out a prayer when

thy chastening was upon them. Now, they do not onely pray, but they pour out a prayer, they were freely, largely, and abundantly in prayer, when the rod was upon them. Look, as men plentifully pour out water for the quenching of a fire, so did they plentifully pour▪ out their prayers before the Lord; and as affliction puts a man upon being much in prayer, so it puts him up∣on other duties of Religion an∣swerably. Now this is most cer∣tain, that though God will reward no man for his works, yet hee will reward every man according to* 1.63 works, 1 Cor. 15. ult. Therefore my beloved Brethren, bee yee stedfast, un∣moveable, alwaies abounding in the work of the Lord, for as much as you know that your labour is not in vain in the Lord, 2 Cor. 9. 6. But this I say, hee which soweth sparingly, shall reap sparingly; and hee which soweth boun¦tifully, shall reap bountifully; or hee which soweth in benedictions or blessings, shall reap in benedictions, as it runs in the original.

It is an excellent observation of Calvin upon Gods rewarding the Rechabites obedience, Jer. 35. 19. God (saith hee) oft recompenceth the shadows and seeming appear∣ances of virtue, to shew what com∣placency hee takes in the ample re∣wards hee hath reserved for true and sincere piety. Now, if the longer a Christian is afflicted, the more his religious services will bee multiplied, and the more they are multiplied, the more his glory at last will bee encreased, then, the longer a Saint is afflicted on earth, the more glory he shall have when hee comes to Heaven. But

Thirdly, The longer any Saint is afflicted, the more into the image and likeness of Christ hee will bee transformed: It is one of* 1.64 Gods great designs and ends in af∣flicting of his people, to make them more conformable to his Son, and God will not lose his end; men of∣ten lose theirs, but God never hath, nor will lose his, and experience

tells us, that God doth every day by afflictions accomplish this end upon his people; the longer they are afflicted, the more they are made conformable to Christ, in meekness, lowliness, spiritualness, heavenliness, in faith, love, self∣denial, pitty, compassion, &c. Now certainly, the more like to Christ, the more beloved of Christ; the more a Christian is like to Christ, the more hee is the delight of Christ; and the more like to Christ on earth, the nearer the soul shall sit to Christ in Heaven; nothing makes a man more conformable to Christ than afflictions. Justin Martyr (in his second Apology for the Christians) hath observed, that there is scarce any prediction or prophecy concerning our Savi∣our Christ the Son of God to bee made man, but the Heathen wri∣ters (who were all after Moses) did from thence invent some fable, and feign it to have been acted by some one or other of Jupiters Sons, onely the Prophecies about the cross of

Christ, they have taken for the ground of no fable, they have not among all their fictions told us of any one of Jupiters Sons that was crucified, that acted his part upon the cross; many would wear the Crown with Christ, that do not care for bearing the cross with Christ. But

Eighthly, The longer they have been, the greater cause thou hast to bee silent and patient, for impati∣ence will but lengthen out the day of thy sorrows; every impatient act adds one link more to the chain, every act of frowardness adds one lash more to those that have already been laid on, every act of muttering will but add stroak to stroak, and sting to sting; every act of murmuring will but add bur∣den to burden, and storm to storm; the most compendious way to lengthen out thy long afflictions, is to fret, and vex, and murmure un∣der them; as thou wouldest see a speedy issue of thy long afflicti∣ons,

sit mute and silent under them.

Ninthly, Gods time is the best time; mercy is never nearer; salva∣tion is at hand, deliverance is at the* 1.65 door, when a mans heart is brought into such a frame, as to bee freely willing that God should time his mercy, and time his deli∣verance for him. The Physicians time is the best time for the pa∣tient to have ease; the impatient patient cryes out to his Physician, Oh Sir! a little ease, a little re∣freshment; Oh the pains, the tor∣ments that I am under! Oh Sir! I think every hour two, and every two ten, till comfort comes, till refreshment comes; but the prudent Physician hath turned the hour∣glass, and is resolved that his Phy∣sick shall work so long, though his patient frets, flings, roars, tears: So when wee are under afflictions, wee are apt to cry out, how long Lord shall it bee before ease comes? before deliverance comes? Oh the

tortures! Oh the torments that wee are under! Lord a little re∣freshment; Oh how long are these* 1.66 nights! Oh how tedious are these daies! but God hath turned our Glass, and hee will not hearken to our cry, till our Glass bee out; af∣ter all our fretting and flinging wee must stay his time, who knows best when to deliver us, and how to de∣liver us ou•• of all our troubles, and who will not stay a moment when the Glass is out that hee hath turn∣ed. But

Tenthly and lastly, They shall last no longer than there is need, and then they shall work for thy good; it is with souls as it is with bodies, some bodies are more ea∣sily and more suddenly cured than others are, and so are some souls; God will not suffer the plaister to lye one day, no not one hour, no not a moment longer than there is need; some flesh heals quickly, proud flesh is long a healing; by af∣fliction God quickly heals some,

but others are long a healing, 1 Pet. 1. 6. If need bee yee are in heaviness through manifold temptations, or through various afflictions; the burden shall lye no longer upon thee than needs must, thy pain shall endure no longer than needs must, thy physick shall make thee no longer sick than needs must, &c. thy heavenly Father is a Physician as wise as hee is loving; when thy heart begins to grow high, hee sees there is need of some heavy af∣fliction to bring it low; when thy heart grows cold, hee sees there is need of some fiery affliction to heal it and warm it; when thy heart grows dull and dead, hee sees there is need of some smart affliction to enliven and quicken it. And as thy afflictions shall continue no longer than there is need, so they shall last no longer than they shall work for thy good; if all along they shall work for thy good, thou hast no cause to complain that thy afflictions are long: that they shall thus work, I have fully proved in

the former part of this book; and thus much for answer to the third Objection.

Object. 4. I would bee mute and silent under my afflictions, but my af∣flictions daily multiply and encrease upon mee; like the waves of the Sea, they come rouling one over the neck of another, &c. and how then can I hold my peace? how can I lay my hand upon my mouth, when the sorrows of my heart are daily encreased?

To this I answer thus, First, Thy afflictions are not so many as thy sins; thy sins are as the stars of* 1.67 Heaven, and as the sands of the Sea, that cannot bee numbred;* 1.68 there are three things that no Chri∣stian can number; 1 His sins. 2 Divine favours. 3 The joys and pleasures that bee at Christs right hand; but there is no Christian so poor an accountant, but that hee may quickly sum up the number of his troubles and afflictions in this world; thy sins, Oh Christian!

are like the Syrians that filled the Country, but thy afflictions are like the two little flocks of Kids, that pitched before them, 1▪ King. 20. 27. therefore hold thy peace.

Secondly, If such should not bee mute and silent under their af∣flictions, whose afflictions are in∣creased and multiplied upon them, then there are none in the world who will bee found mute and silent under their afflictions: for cer∣tainly there are none who do not finde the waters of affliction to grow daily upon them; if this bee not so, what means the bleating of the Sheep, and the lowing of the* 1.69 Oxen? what means the daily sighs, groans, and complaints of Christi∣ans amongst us? if their troubles, like the waters in Ezekiels Sanctu∣ary,* 1.70 bee not still encreasing upon them; every day brings us tidings of new straights, new troubles, new crosses, new losses, new trials, &c.

Thirdly, They are not so many

as God might have exercised thee with; God could as easily exer∣cise thee with ten, as with two, and with a hundred as with ten, and with a thousand as with a hun∣dred; let thy afflictions bee never* 1.71 so many, yet they are not so ma∣ny as they might have been; had God either consulted with thy sins, with thy deserts, or with his own* 1.72 justice; there is no comparison be∣tween those afflictions that God hath inflicted upon thee, and those that hee might have inflicted; thou hast not one burden of a thousand that God could have laid on, but hee would not; therefore hold thy peace.

Fourthly, Thy afflictions are not so many as thy mercies, nay, they are not to bee named in the day wherein thy mercies are spo∣ken of, what are thy crosses to thy comforts, thy miseries to thy mer∣cies, thy daies of sickness to thy daies of health, thy daies of weak∣ness to thy daies of strength, thy

daies of scarcity to thy daies of plenty? and this is that the wise man would have us seriously to consider, Eccles. 7. 14. In the day of adversity consider, but what must wee consider, that God hath set the one over against the other. As God hath set winter and summer, night and day, fair weather and foul, one over against another: So let us set our present mercies o∣ver against our present troubles, and wee shall presently finde that our mercies exceed our troubles, that they mightily over-ballance our present afflictions; therefore let us bee silent, let us lay our hands upon our mouths.

Fifthly, If you cast up a just and righteous account, you will finde* 1.73 that they are not so many as the afflictions that hath befallen other Saints; have you reckoned up the afflictions that befell Abraham, Ja∣cob, Joseph, Job, Asaph, Heman, the Prophets and Apostles; if you have, you will say that your af∣flictions

are no afflictions to those that have befallen them; their lives were filled up with sorrows and sufferings, but so are not yours; therefore kiss the rod and bee si∣lent. It may bee if thou lookest but upon thy relations, thy friends, thy neighbours, thou mayest finde many whose afflictions for number and weight do much ou•• weigh thine; therefore bee silent, mur∣mure not, hold-thy peace.

Sixthly, Not so many as attend∣ed our Lord Jesus, whose whole life, from the cradle to the crosse,* 1.74 was nothing but a life of sufferings. Osorius writing of the Sufferings of Christ, saith, that the Crown of Thorns bored his head with seventy two wounds. Many seven∣ty two afflictions did Christ meet with whilst hee was in this world; none can bee ignorant of this, who have but read the new Testa∣ment; he is called a man of sor∣rows, his whole life was filled up with sorrows, when hee was but a

little past thirty years of age, sor∣rows, pains, troubles, oppositions, persecutions, had so worn him, that the Jews judged him towards fifty, John 8. 57. a man were as good compare the number of his b••∣some-friends with the stars of Hea∣ven, as compare his afflictions and the afflictions of Christ toge∣ther.

Seventhly, Muttering and mur∣muring will but add to the num∣ber; when the childe is under the rod, his crying and fretting doth but add lash to lash, blow to blow; but of this enough before.

Eighthly and lastly, Though they are many, yet they are not so ma∣ny* 1.75 as the joys, the pleasures, the delights that bee at Christs right hand: as the pleasures of Heaven are matchless and endless, so they are numberless. Augustine speaking* 1.76 concerning what we can say of hea∣ven, saith, that it is but a little drop of the Sea, and a little spark of the

great Furnace; those good things of eternal life, are so many, that they exceed number, so great, that they exceed measure, so precious, that they are above all estimation; ••••c Christus, nec coelum patitur hyper∣bolem, neither Christ nor Heaven can bee hyperbolized; for every affliction many thousand joyes and delights will attend the Saints in a glorified estate; what will that life bee, or rather what will not that life bee (saith one speaking of Hea∣ven) since all good either is not at all, or is in such a life? Light which place cannot comprehend, Voices and musick which time cannot ravish away, Odours which are never dissipated, a Feast which is never consumed, a Blessing which eternity bestoweth, but eternity shall never see at an end; and let this suffice for answer to this fourth Objection.

Object. 5 My afflictions are very great, how then can I hold my peace? though they were many, yet if they

were not great, I would bee mute, but alass, they are very, very great. Oh! how can I bee silent under them? how can I now lay my hand upon my mouth?

To this answer, First, Though they are great, yet they are not so great as thy sins, thy self being* 1.77 Judge; therefore hold thy peace, Ezra. 9. 13. And after all that is come upon us, for our evil deeds, and for our great trespasse, seeing that thou our God hast punished us less than our iniquities deserve. They that are under the sense and guilt of great sins, have cause to bee silent under their greatest sufferings. Never complain that thy afflictions are great, till thou canst say that thy sins are not great; it is but justice that great afflictions should attend great sins; therefore bee quiet: thy sins are like great Rocks, and mighty Mountains, but so are not thy afflictions; therefore lay thy hand upon thy mouth: the remem∣brance of great sins should cool and

calm a mans spirit under his grea∣test troubles; and if the sense of thy great sins will not stop thy mouth, and silence thy heart, I know not what will.

Secondly, It may bee they are not great, if you look upon them with Scripture-spectacles; flesh and* 1.78 blood many times looks upon Mole-hills as Mountains, and scratches upon the hand as stabs at the heart wee make Elephants of Flies, and of little Pigmies wee frame Giants: Carnal reason often looks upon troubles through false glasses. As there are some glasses that will make great things seem little, so there are others that will make little things seem great, and it may be that thou lookest upon thy afflictions through one of them. Look upon thy afflictions in the* 1.79 glass of the word, look upon them in a Scripture dress, and then they will bee found to bee but little; hee that shall look into a Gospel-glass, shall bee able to say, heavy af∣flictions

are light, long afflictions are short, bitter afflictions are sweet, and great afflictions are little, 2 Cor. 4. 16, 17, 18. It is good to make a judgement of your afflictions by a Gospel light, and by a Gospel rule.

Art••mon an Engineer, was afraid of his own shadow; men that look not upon their afflictions in a Scrip∣ture dress, will bee afraid even of the shadow of trouble, they will cry out, no affliction to our af∣fliction, no burden to our burden, no cross to our cross, no loss to our loss; but one look into a Gospel∣glass would make them change their note. The Lion is not al∣waies so great nor so terrible as hee is painted, neither are our troubles alwaies so great as wee fancy them to bee: when Hagars bottle of wa∣ter was spent, shee sate down and fell a weeping, as if shee had been utterly undone, her provision and her patience, her bottle and her* 1.80 hope were both out together; but her affliction was not so great as

shee imagined, for there was a well of water near, though for a time shee saw it not: So many Christi∣ans, they eye the empty bottle, the cross, the burden that is at pre∣sent upon them, and then they fall a weeping, a whining, a com∣plaining, a repining, a murmuring, as if they were utterly undone, and yet a well of water, a well of com∣fort, a well of refreshment, a well of deliverance is near, and their case no waies so sad, nor so bad as they imagine it to be••.

Thirdly, The greater thy af∣flictions are, the nearer is delive∣rance to thee; when these waters rise high, then salvation comes up∣on the wing; when thy troubles are very great, then mercy will ride* 1.81 post to deliver thee. Deut. 32. 36. For the Lord shall judge his people, and repent himself for his servants; when hee seeth that their power (or hand) is gone, and there is none shut up, and left. Israel of old, and England of late years, hath often experienced

this truth. Wine was nearest* 1.82 when the water-pots were filled with water up to the brim: So oftentimes mercy is nearest, deli∣verance is nearest, when our af∣flictions are at the highest, when a Christian is brim-full of troubles, then the wine of consolation is at hand; therefore hold thy peace, murmure not, but sit silent before the Lord.

Fourthly, They are not great, if compared to the glory that shall bee revealed, Rom. 8. 18. For I* 1.83 reckon that the sufferings of this pre∣sent time are not worthy to bee compa∣red with the glory that shall bee reveal∣ed in us, or upon us. The Apostle upon casting up of his accounts, concludes, that all the pains, chains, troubles, trials, and tor∣ments that they met with in this world, was not to bee put in the ballance with the glory of Hea∣ven. As the Globe of the Earth, which after the Mathematicians ac∣count is many thousands of miles

in compass, yet being compared unto the greatness of the starry skies circumference is but a center, or a little prick: So the troubles, afflictions, and sorrows of this life, in respect of eternal happiness and blessedness, are to bee reputed as nothing, they are but as the prick of a pin to the starry Heavens; they that have heard most of the glory of Heaven, have not heard one quarter of that which the Saints shall finde there; that glory is unconceivable, and unexpres∣sable. Augustine in one of his E∣pistles hath this relation, that the very same day wherein Jerome died, hee was in his study, and had got Pen, Ink, and Paper, to write something of the glory of Heaven to Jerome, and suddenly hee saw a light breaking into his study, and a sweet smell that came unto him, and this voice hee thought hee heard. O Augustine! what doest thou? dost thou think to put the Sea into a li••tle vessel? when the Heavens shall cease from their con∣tinual

motion, then shalt thou bee able to understand what the glory of Heaven is, and not before, ex∣cept you come to feel it, as now I do. Nicephorus speaks of one Ag∣barus* 1.84 a great man, that (hearing so much of Christs fame, by reason of the miracles hee wrought) sent a Painter to take his picture, and that the Painter when hee came was not able to do it, because of that radiancy and divine splendor which sate on Christs face; such is the splendor, the brightness, the glory, the happiness and blessed∣ness that is reserved for the Saints in Heaven, that had I all the tongues of men on earth, and all the excellencies of the Angels in Heaven, yet should I not bee able to conceive, nor to express that vision of glory to you; it is best hastning thither, that wee may feel and enjoy that which wee shall never bee able to declare.

Fifthly, They are not great, if compared with the afflictions and

torments of such of the damned, who when they were in this world* 1.85 never sinned at so high a rate as thou hast done. Doubtless there are many now in Hell, who ne∣ver sinned against such clear light as thou hast done, nor against such special love as thou hast done, nor against such choice means as thou hast done, nor against such precious mercies as thou hast done, nor a∣gainst such singular remedies as* 1.86 thou hast done; certainly there are many now a roaring in ever∣lasting burnings, who never sin∣ned against such deep convictions of conscience as thou hast done, nor against such close and strong reasonings of the Spirit as thou hast done, nor against such free offers of mercy, and rich tenders of grace as thou hast done, nor a∣gainst such sweet wooings, and multiplied intreaties of a bleeding dying Saviour as thou hast done; therefore hold thy peace: What are thy afflictions, thy torments, to the torments of the damned,

whose torments are numberless, easeless, remediless, and endless, whose pains are without intermissi∣on or mitigation, who have weep∣ing served in for the first course, and gnashing of teeth for the se∣cond, and the gnawing worm for the third, and intollerable pain for the fourth (yet the pain of the bo∣dy is but the body of pain, the ve∣ry soul of sorrow, and pain, is the souls sorrow and pain) and an e∣verlasting alienation and separation from God for the fifth? Ah Chri∣stian! how canst thou seriously think on these things, and not lay thy hand upon thy mouth, when thou art under the greatest sufferings? thy sins have been far greater than many of theirs, and thy greatest afflictions are but a flea-bite to theirs; therefore bee si∣lent before the Lord.

Sixthly and lastly, If thy af∣flictions are so great, then what madness and folly will it bee for thee to make them greater by mur∣muring?

every act of murmur∣ing will but add load unto load,* 1.87 and burden to burden. The Is∣raelites under great afflictions fell a murmuring, and their murmur∣ing proved their utter ruine; as you may see in that, Numb. 14. Murmu••ing will but put God up∣on heating the furnace seven times hotter; therefore hold thy peace: But of this I have spoken sufficient∣ly already.

Object. 6. Oh! But my afflicti∣ons are greater than other mens affli∣ctions are, and how then can I bee si∣lent? Oh! there is no affliction to my affliction, how can I hold my peace?

I answer, First, It may bee thy sins are greater than other mens* 1.88 sins; if thou hast sinned against more light, more love, more mer∣cies, more experiences, more pro∣mises than others, no wonder if thy afflictions are greater than o∣thers; if this bee thy case, thou hast more cause to bee mute, than to

murmure; and certainly, if thou dost but seriously look into the black book of thy conscience, thou wilt finde greater sins there than a∣ny thou canst charge upon any person or persons on earth; if thou shouldest not, I think thou wouldest justly incur the censure which that sowre Philosopher past upon Grammarians, viz. That they* 1.89 were better acquainted with the evils of Ulysses, than with their own: Never complain that thy afflictions are greater than others, except thou canst evidence that thy sins are les∣ser than others.

Secondly, It may bee thou art under some present distemper that dis-inables thee to make a right judgement of the different dealings* 1.90 of God with thy self and others: When the mind is distempered, and the brain troubled, many things seem to bee that are not, and then little things seem very great. Oh! the strange passions, the strange imaginations, the

strange conclusions, that attend a distempered judgement.

I have read of a foolish Empe∣rour, who to shew the greatness of his City, made shew of many Spi∣ders; when the mind is disturbed, men many times say they know not what, and do they know not what; it may be when these clouds are blown over, and thy mind cleared, and thy judgement setled, thou wilt bee of another opinion. The supplicant woman appealed from drunken King Philip, to sober King Philip; it is good to appeal from a distempered mind, to a clear composed mind, for that is the way to make a righteous judge∣ment of all the righteous dispensa∣tions of God, both towards our selves, and towards others.* 1.91

Thirdly, It may bee that the Lord sees that it is very needful, that thy afflictions should be greater than others, it may bee thy heart is harder than other mens hearts, and prouder and stouter than other

mens hearts; it may bee thy heart is more impure than others, and more carnal than others, or else more passionate and more worldly than others, or else more deceitful and more hypocritical than others, or else more cold and careless than others, or else more secure than o∣thers, or more formal and luke∣warm than others; now if this bee thy case, certainly God sees it very necessary for the breaking of thy hard heart, and the humbling of thy proud heart, and the cleansing of thy ••oul heart, and the spiritua∣lizing of thy carnal heare, &c. that thy afflictions should bee greater than others; and therefore hold thy peace; where the disease is strong, the physick must bee strong, else the cure will never bee wrought. God is a wise Physician, and hee would never give strong physick,* 1.92 if weaker could effect the cure. Isa. 27. 8. The more rusty the Iron is, the oftner wee put it into the fire to purifie it; and the more crooked it is, the more blows, and

the harder blows wee give to straiten it; thou hast been long a gathering rust; and therefore if God deal thus with thee, thou hast no cause to complain.

Fourthly, Though thy afflicti∣ons are greater than this and that particular mans afflictions, yet doubtless there are many thousands in the world, whose afflictions are greater than thine: Canst thou se∣riously consider the sore calami∣ties and miseries that the devour∣ing sword hath brought upon ma∣ny thousand Christians in forein parts, and say that thy afflictions are greater than theirs? surely no.* 1.93 Pliny in his natural history writeth, that the nature of the Basilisk is to kill all trees and shrubs it breathes upon, and to scorch and burn all* 1.94 herbs and grass it passeth over. Such are the dismal effects of war; the sword knows no difference be∣tween Catholicks and Lutherans (as once the Duke of Medina Si∣donia said) betwixt the innocent and

the guilty, betwixt young and old, betwixt bond and free, be∣twixt male and female, betwixt the precious and the vile, the godly and the prophane; betwixt the Prince and the subject, betwixt the Noble man and the beggar; the sword eats the flesh, and drinks the blood of all sorts and sexes, with∣out putting any difference betwixt one or the other. The poor Pro∣testants under the Duke of Savoy, and those in Poland, Denmark, Ger∣many, and several other parts have found it so. Many of their wounds are not healed to this day; Who can retain in his fresh and bleeding memory, the dreadful work that the sword of war hath made in this Nation, and not say, surely many thousands have been greater suffe∣rers than my self; they have re∣sisted unto blood, but so have not I, Heb. 12. 4. But

Fifthly, As thy afflictions are greater than other mens, so it may bee thy mercies are greater than o∣ther

mens mercies, and if so, thou hast no cause but to hold thy peace; as Jobs afflictions were greater than other mens, so his mercies were greater that other* 1.95 mens; and Job wisely sets one a∣gainst another, and then laies his hand upon his mouth. It may bee thou hast had more health than o∣thers, and more strength than o∣thers, and more prosperity than o∣thers, and more smiling providen∣ces than others, and more good daies than others, and more sweet and comfortable relations than o∣thers: And if this bee thy case, thou hast much cause to bee mute, thou hast no cause to murmure; if now thy winter nights bee longer than others, remember thy sum∣mer daies have formerly been longer than others; and therefore hold thy peace. But

Sixthly and lastly, By great af∣flictions the Lord may greaten thy graces, and greaten thy name and* 1.96 fame in the world; by Jobs great

afflictions, God did greaten his faith, and greaten his patience, and greaten his integrity, and greaten his wisdome and knowledge, and greaten his experience, and greaten his name and fame in the world, as you all know that have but read his book. Bonds and afflicti∣ons* 1.97 waited on Paul in every City; his afflictions and sufferings were very great, but by them the Lord greatned his spirit, his zeal, his courage, his confidence, his reso∣lution, and his name and fame, both among sinners and Saints. Certainly, if thou art dear to Christ, hee will greaten thee in spirituals, by all the great afflictions that are upon thee; hee will raise thy faith, and inflame thy love, and quicken thy hope, and brighten thy zeal, and perfect thy patience, and perfume thy name, and make it* 1.98 like a precious ointment, like a preciou•• ointment poured forth; so that good men shall say, and bad men shall say, Lo, here is a Chri∣stian indeed, here is a man more

worth than the gold of Ophir; there∣fore hold thy peace, though thy af∣flictions are greater than o∣thers.

Object. 7. I would bee silent, but my outward affliction is attended with sore temptations; God hath not onely outwardly afflicted mee, but Satan is let loose to buffet mee; and therefore how can I bee silent? how can I hold my peace, now I am fallen under mani∣fold temptations. To this I an∣swer.

First, No man is the less beloved, because hee is tempted, nay, those that God loves best, are usually* 1.99 tempted most; witness David, Job, Joshua, Peter, Paul, yea Christ him∣self,* 1.100 who as hee was beloved above all others, so hee was tempted a∣bove all others; hee was tempted to question his sonship, hee was tempted to the worst Idolatry, e∣ven to worship the Devil himself; to the greatest infidelity, to distrust his Fathers providence, and to use

unlawful means for necessary sup∣plies; and to self-murder, cast thy self down, &c. Those that were once glorious on earth, and are now triumphing in Heaven, have been sorely tempted and assaulted; it is as natural and common for the choicest Saints to bee tempted, as it is for the Sun to shine, the Bird to flye, the Fire to burn. The Eagle complains not of her wings, nor* 1.101 the Peacock of his train, nor the Nightingale of h••r voice, because these are natural to them; no more should Saints of their temptations, because they are natural to them. Our whole life, saith Austin, is no∣thing but a tentation; the best men have been worst tempted; therefore hold thy peace.

Secondly, Temptations resisted & bewailed, will never hurt you, nor harm you; distasted temptations seldome or never prevail, so long as the soul distastes them, and the will remains firmly averse against them, they can do no hurt; so

long as the language of the soul is, Get thee behinde mee Satan, Mat. 16. the soul is safe; it is not Satans tempting, but my assenting, it is* 1.102 not his enticing, but my yeelding that mischiefs mee; temptations may bee troubles to my mind, but they are not sins upon my soul whilst I am in arms against them; if thy heart trembles, and thy flesh quakes when Satan tempts, thy condition is good enough; if Sa∣tans temptations bee thy greatest afflictions, his temptations shall never worsen thee, nor harm thee; and therefore if this bee thy case, hold thy peace.

Thirdly, Temptations are ra∣ther hopeful evidences that thy e∣state is good, that thou art dear to God, and that it shall go well with thee for ever, than otherwise. God had but one Son without corrup∣tion,* 1.103 but hee had none without temptation. Pirats make the fier∣cest assaults upon those vessels that are most richly laden: So doth Sa∣tan

upon those souls that are most richly laden with the treasures of grace, with the riches of glory. Pirats let empty vessels pass and repass, without assaulting them: so doth Satan let souls that are empty of God, of Christ, of the Spi∣rit, of Grace, pass and repass with∣out tempting or assaulting of them. When nothing will satisfie the soul but a full departure out of Egypt, from the bondage and sla∣very* 1.104 of sin and that the soul is firmly resolved upon a march for Canaan, then Satan Pharaoh-like, will furiously pursue after the soul with Horses and Chariots, that is, with a whole Army of Temptati∣ons. Well, a tempted soul, when* 1.105 it is at worst with him, may safely argue thus, if God were not my friend, Satan would not bee so much my enemy; if there were not something of God within mee, Sa∣tan would never make such at∣tempts to storm mee; if the love of God were not set upon mee, Satan would never shoot so many

fiery darts to wound mee; if the heart of God were not towards mee, the hand of Satan would not bee so strong against mec. When Beza was tempted, hee made this answer, Whatsoever I was, Satan, I am now in Christ a new Crea∣ture, and that is it which troubles thee; I might have so continued long enough ere thou wouldest have vexed at it, but now I see thou dost envy mee the grace of my Saviour. Satans malice to tempt is no sufficient ground for a Christian to dispute Gods love up∣on, if it were, there is no Saint on earth that should quietly possess di∣vine favour, a week, a day, an hour. The Jaylor is quiet, when his pri∣soner is in bolts, but if hee b••e e∣scaped, then hee pursues him with hue and cry; you know how to ap∣ply it. Men hate not the picture of a Toad, the Wolf flies not up∣on a painted Sheep; no more doth Satan upon those he hath in chains; therefore hold thy peace, though thou art inwardly tempted, as

well as outwardly afflicted.

Fourthly, Whilst Satan is temp∣ting* 1.106 of thee, Christ in the Court of glory is interceding for thee, Luk. 22. 31, 32. And the Lord said, Si∣mon, Simon, behold Satan hath desi∣red to have you, that hee may sift you as wheat: But I have prayed for thee, that thy faith fail not: Satan would fain have been shaking of him up and down, as wheat is shaken in a fan, but Christs intercession fru∣strates Satans designed temptations: when ever Satan stands at our el∣bows to tempt us, Christ stands at his Fathers to intercede for us, Heb. 7. 25. Hee ever lives to make intercession. Some of the learned think, that Christ intercedes onely by virtue of his merits, others think that it is done onely with his mouth, probably it may bee done both waies, the rather because hee hath a tongue (as also a whole glori∣fied body) in Heaven, and is it like∣ly that that mouth which pleaded so much for us on earth, should be* 1.107

altogether silent for us in Heaven? Christ is a person of highest ho∣nour, hee is the greatest favourite in the Court of Heaven, hee al∣waies stands betwixt us and dan∣ger, if there bee any evil plotted or designed against us by Satan (the great accuser of the brethren) hee foresees it, and by his intercession prevents it. When Satan puts in his pleas, and commences sute upon sute against us, Christ still under∣takes our cause, hee answers all his pleas, and non-sutes Satan at eve∣ry turn, and in despite of Hell hee keep us up in divine favour; when Satan pleads, Lord here are such and such sins that thy children have committed, and here are such and such duties that they have omitted, and here are such and such mercies that they have not improved, and here are such and such ordinances that they have slighted, and here are such and such motions of the Spirit, that they have quenched: divine Justice, answers, All this is true; but Christ hath appeared on

their behalf, hee hath pleaded their* 1.108 cause, hee hath fully and fairly an∣swered whatever hath been object∣ed, and given compleat satisfa∣ction to the utmost farthing: So that there is no accusation nor con∣demnation that can stand in force a∣gainst them; upon which account the Apostle triumphs in that, Rom. 8. 34. Who is hee that condemneth? it is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh inter∣cession for us. Christs intercession should bee the souls Anchor-hold in time of temptation; in the day of thy temptation thou needest not be disturbed nor disquieted, but in peace and patience possess thine own soul, considering what a friend thou hast in the Court of glory, and how hee is most active for thee, when Satan is most busie in tempting of thee.

Fifthly and Lastly, All temp∣tations that the Saints meet with, shall work much for their good,

they shall bee much for their gain, the profit and advantage that will redound to tempted souls by all their temptations, is very great; now this will appear to bee a most* 1.109 certain truth, by an induction of particulars, thus:

First, By temptations God mul∣tiplies and encreases his childrens spiritual experiences; the encrease of which is better than the encrease* 1.110 of gold; in the school of temptation God gives his children the greatest experience of his power supporting them, of his word comforting of them, of his mercy warming of them, of his wisdome counselling of them, of his faithfulness joy∣ing of them, and of his grace strengthening of them, 2 Cor. 12. 9. My grace shall bee sufficient for thee. Paul never experienced so deeply what Almighty power was, what the everlasting arms of mercy were, and what infinite grace and good∣ness, as when hee was under the buffetings of Satan.

Secondly, All their temptati∣ons shall bee physical, their temp∣tations shall bee happy preventions of great abominations, 2 Cor. 12. 7. Lest I should bee exalted, lest I* 1.111 should bee exalted, it is twice in that one verse, hee begins with it, and hee ends with it; if hee had not been buffeted, hee might have been more highly exalted in his own conceit, than hee was before in his exstacie. Ah tempted souls! you say you are naught, very naught, but had it not been for the school of temptation, you might have been stark naught before this time; you say you are sick, you are even sick to death, why your sicknesse had before this time killed you, had not temptations been physical to you; you are bad under temp∣tation, but doubtless you would have been much worse, had not God made temptation a diet-drink to you.

Thirdly, Temptations shall much promote the exercise of

grace, as the spring in the watch sets all the wheels a going; and as Solomons virtuous woman set all her* 1.112 maidens to work: So temptation sets faith on work, and love on work, and repentance on work, and hope on work, and holy fear on work, and godly sorrow on work.* 1.113 As the wind sets the Mill at work, so the wind of temptation sets the graces of the Saints a going; now faith runs to Christ, now it hugs a promise, now it pleads the blood of Christ, now it looks to the re∣compence of reward, now it takes the sword of the Spirit, &c. now* 1.114 love cleaves to Christ, now love hangs upon Christ, now love will fight it out to the death for Christ, now hope flies to the horns of the Sanctuary, now hope puts on her helmet, now hope casts her anchor upon that within the veil, &c.* 1.115 Grace is never more acted, than when a Christian is most tempted. Satan made a bow of Jobs wife (of his Rib, as Chrysostome speaks) and shot a tentation by her at Job,

thinking to have shot him to the heart, curse God and dye, but the activity of Jobs graces was a breast∣plate that made him temptation∣proof; the Devil tempting Bona∣venture, told him hee was a repro∣bate, and therefore perswaded him to drink in the present pleasures of this life (for saith hee) thou art ex∣cluded from the future joyes with God in Heaven (Bonaventures gra∣ces being active) hee answers, no, not so Satan, if I must not enjoy God after this life, let mee enjoy him as much as I can in this life.

Fourthly, By temptations the Lord will make you the more ser∣viceable and usefu to others; none so fit and able to relieve tempted* 1.116 souls, to sympathize with tempted souls, to succour tempted souls, to counsel tempted souls, to pitty tempted souls, to support tempted souls, to bear with tempted souls, and to comfort tempted souls, as those who have been in the school

of temptations, 2 Cor. 1. 3, 4. Bles∣sed bee God, even the Father of our Lord Jesus Christ, the Father of mer∣cies, and the God of all comfort; Who comforteth us in all our tribulation, that wee may bee able to comfort them which are in any trouble, by the comfort wherewith wee our selves are comfort∣ed of God. By temptations God trains up his servants, and fits and capacitates them to succour and shelter their fellow brethren. One tempted Christian, saith Luther, is* 1.117 more profitable and useful to other Christians, than a hundred (I may add, than a thousand) that have not known the depths of Satan, that have not been in the school of temptation; hee that is Master of Arts in the school of temptation, hath learned an Art to comfort, to succour, and gently to handle tempted and distressed souls, in∣finitely beyond what all humane Arts can reach unto; no Doctor to him that hath been a Doctor in the school of temptation, all other Doctors are but illiterate dunces to him.

Fifthly, It is an honour to the Saints to bee tempted, and in the issue to have an honourable con∣quest ever the tempter; it was a great honour to David, that hee should be put to fight hand to hand* 1.118 with Goliah, and in the issue to o∣vercome him; but it was a far 〈…〉〈…〉ter honour to Job and Paul,* 1.119 that they should bee put to combate in the open field with Satan him∣self, and in the close to gain a fa∣mous conquest over him, as they did; it was a very great honour to* 1.120 Davids three mighty men▪ that in jeopardy of their lives they brake thorow the host of the Philistines, to bring water to David out of the well of Beth-lehem, and did effect it in spite of all the strength and power of their enemies, though it were to the extreamest hazard of their blood and lives; but it is a far greater honour to the Saints to bee furnished with a spirit of* 1.121 strength, courage, and valour, to break thorow an army of temp∣tations, and in the close 〈◊〉〈◊〉 tri∣umph

over them, and yet this ho∣nour have all the Saints, 1 Cor. 10. 13. But God is faithful, who will not suffer you to bee tempted above that yee are able; but will, with the temp∣tation, also make a way to escape, that yee may bee able to bear it. Rom. 16. 20. And the God of peace shall tread Satan under your feet shortly. 1 John 2. 13, 14. I write unto you Fathers, because yee have known him that is from the beginning; I write unto young men, because you have overcome the wicked one; I write unto you children, because yee have known the Father; I have written unto you Fathers, because yee have known him that is from the beginning; I have written unto you young men, because yee are strong, and the word of God abideth in you, and yee have overcome the wicked one, 1 John 5. 18. Wee know that whosoever is born of God sinneth not (that is, that sin that is unto death, vers. 16. nor hee sinneth not as o∣ther men do, delightfully, greedily, customarily, resolvedly, impeni∣tently, &c.) but hee that is begotten

of God keepeth himself, and that wicked one toucheth him not. The glorious* 1.122 victory that the people of God had over Pharaoh, and his great Host, was a figure of the glorious victory that the Saints shall obtain over Sa∣tan and his instruments, which is clear from that, Rev. 15. 3. Where wee have the song of Moses, and of the Lamb; but why the song of Moses, and of the Lamb? but to hint this to us, that the overthrow of Pharaoh was a figure of the over∣throw of Satan, and the triumphal song of Moses was a figure of that song which the Saints shall sing for their overthrow of Satan. As cer∣tainly as Israel overcame Pharaoh, so certainly shall every true Israe∣lite overcome Satan. The Romans were worsted in many fights, but were never overcome in a set war, at the long run they overcame all their enemies; though a Christian may bee worsted by Satan in some particular skirmishes, yet at the long run hee is sure of an honou∣rable conquest. God puts a great

deal of honour upon a poor soul, when hee brings him into the open field to sight it ou•• with Satan▪ by fighting hee overcomes, hee gains the victory, hee triumphs over Sa∣tan, and leads captivity captive. Augustine gives this reason why God permitted Adam at first to be tempted, viz. that hee might have had the more glory in resisting and withstanding Satans temptation; it is the glory of a Christian to bee made strong to resist, and to have his resistance crowned with a hap∣py conquest.

Sixthly, By temptations the Lord will make his people more frequent and more abundant in the work of prayer; every temp∣tation proves a strong alarm to prayer. When Paul was in the school of temptation, hee prayed* 1.123 thrice, that is, often; daies of temptation, are daies of great supplication. Christians usually pray most, when they are tempted most; they are most busie with

God, when Satan is most busie with them; a Christian is most upon his knees, when Satan stands most at his elbow.

Augustine was a man much temp∣ted,* 1.124 and a man much in prayer; holy prayer, saith hee, is a shelter to the soul, a sacrifice to God, and a scourge to the Devil.

Luther was a man under mani∣fold temptations, and a man much in prayer; hee is said to have spent three hours every day in prayer, hee used to say, that prayer was the best book in his study.

Chrysostome was much in the school of temptation, and delighted much in prayer; Oh! saith hee, it is more bitter than death to bee spoiled of prayer, and hereupon (as hee observes) Daniel chose rather to run the hazard of his life, than to lose his prayer. But

Seventhly, By temptations the Lord will make his people more and more conformable to the I∣mage of his Son. Christ was much* 1.125

tempted, hee was often in the school of temptation; and the more a Christian is tempted, the more into the likeness of Christ hee will bee transformed▪ of all men in the world; tem••ted souls do most resemble Christ to the life, in meekness, low liness, holiness, hea∣venliness, &c. The Image of Christ is most fairly stampt upon temp∣ted* 1.126 souls; tempted souls are much in looking up to Jesus, and every gracious look upon Christ changes the soul more and more into the Image of Christ; tempted souls ex∣perience much of the succourings of Christ, and the more they expe∣rience the sweet of the succourings of Christ, the more they grow up into the likeness of Christ; tempta∣tions are the tools by which the Fa∣ther of spirits doth more and more carve, form and fashion his preci∣ous Saints into the similitude and likeness of his dearest Son.

Eighthly and lastly, (Take ma∣ny things in one) God by tempta∣tions

makes sin more hateful, and the world less delightful, and re∣lations less hurtful: by temptations God discovers to us our own weak∣ness, and the creatures insufficien∣cy* 1.127 in the hour of temptation to help us, or succour us; by temptations God will brighten our Christian* 1.128 Armour, and make us stand more upon our Christian watch, and keep us closer to a succouring Christ; by temptations the Lord will make his ordinances to bee more highly prized, and Heaven to be more earnestly desired. Now, see∣ing* 1.129 that temptations shall work so eminently for the Saints good, why should not Christians bee mute and silent? why should they not hold their peace, and lay their hands upon their mouths, though their afflictions are attended with great temptations?

Object. 8 Oh! But God hath de∣serted mee, hee hath forsaken mee, and hee that should comfort my soul stands afar off, how can I bee silent?

the Lord hath hid his face from mee? clouds are gathered about mee▪ God hath turned his back upon mee, how can I hold my peace? supposing that the de∣sertion is real, and not in appearance only, as sometimes it falls out: I answer.

First, It hath been the common lot, portion and condition of the choicest Saints in this world, to be deserted and forsaken of God, Psal. 30. 6, 7. Psal. 77. and 88. Job 23. 8, 9. Cant. 3. 1, 2, 3, 4. ch. 5. 6, 7. Isa. 8. 17. Micah. 7. 7, 8, 9. If God deal•• no worse with thee than hee hath dealt with his most bosome friends, with his choicest Jewels, thou hast no reason to complain. But

Secondly, Gods forsaking of thee is onely partial, it is not total; God may forsake his people in part, but he never wholly forsakes them, he may forsake them in re∣spect of his quickning presence, and in respect of his comfort∣ing* 1.130 presence, but hee never for∣sakes them in respect of his sup∣porting

presence, 2 Cor. 12. 9. My grace is sufficient for thee, for my strength is made perfect in weakness, Psal. 73. 23, 24. The steps of a good man are ordered by the Lord, and hee delighteth in his way. Though hee fall hee shall not bee utterly cast down: for the Lord upholdeth him with his* 1.131 hand. Gods supporting hand of grace is still under his people, Psal. 63. 8. My soul followeth hard after thee: thy right hand upholdeth mee. Christ hath alwaies one hand to uphold his people, and another hand to embrace them, Cant. 2. 16. The everlasting arms of God are alwaies underneath his people, Deut. 33. 27. And this the Saints have alwaies found, witness David, Heman, Asaph, Job, &c.

Geographers write, that the City of Syracuse in Sicily, is so curiously situated, that the Sun is never out of sight: though the children of God sometimes are under some clouds of afflictions, yet the Sun of Mercy, the Sun of Righteous∣ness, is never quite out of sight. But

Thirdly, Though God hath for∣saken thee, yet his love abides and continues constant to thee; hee loves thee with an everlasting love, Jer. 31. 3. Where hee loves, hee loves to the end, John 13. 1. Isa. 49. 14, 15, 16. But Zion said, the Lord hath forsaken mee, and my Lord hath for∣gotten mee. But was not Zion mi∣staken? yes. Can a woman forget her* 1.132 sucking childe that shee should not have compassion on the son of her womb? yea, they may forget, yet will not I forget thee. Behold I have graven thee up∣on the palms of my hands, thy walls are continually before mee. Look as persons engrave the mark, name or picture of those whom they dearly love, and entirely affect, upon some stone that they wear at their breasts, or upon some ring that they wear on their finger: So, had God engraven Zion upon the palms of his hands, shee was still in his eye, and alwaies dear to his heart, though shee thought not so. As Josephs heart was full of love to his brethren, even then when hee* 1.133

spake roughly to them, and with∣drew himself from them; (for hee was fain to go aside, and ease his heart by weeping) so the heart of God is full of love to his people, e∣ven then when hee seemes to bee most displeased with them, and to turn his back upon them; though Gods dispensations may be change∣able towards his people, yet his gracious disposition is unchange∣able towards them. When God* 1.134 puts the blackest veil of all upon his face, yet then his heart is full of love to his people, then his bowels are yearning towards them, Jer. 31. 18, 19, 20. Is Ephraim my dear Son? is hee a pleasant childe? for since I spake against him, I do ear∣nestly remember him still: therefore my bowels are troubled for him: I will surely have mercy upon him, saith the Lord. The Mothers bowels can∣not more yearn after the tender babe, than Gods doth after his di∣stressed ones. As Moses his Mo∣ther, when shee had put him into* 1.135 the Ark of Bul-rushes, wept to see

the babe weep, and when shee was turned from him, shee could not but cast a weeping eye of love to∣wards him: So when God turns a∣side from his people, yet hee can∣not but cast an eye of love towards them. Hosea 11. 8. How shall I give thee up, O Ephraim? &c. Here are four several hows in the text, the like not to bee found in the whole book of God. I am even at a stand, justice calls for vengeance, but mercy interposeth; my bowels yearn, my heart melts: O! how shall I give thee up? O! I can∣not give thee up, I will not give thee up. Gods love is alwaies like himself, unchangeable, his love is everlasting, it is a love that never decaies, nor waxes cold, it is like the stone Albestos, of which Solinus writes, that being once hot, it can never bee cooled again.

Fourthly, Though the Lord hath hid his face from thee, yet certainly thou hast his secret pre∣sence with thee. God is present,

when hee is seemingly absent. The* 1.136 Lord was in this place, and I knew it not, saith Jacob. The Sun many times shines when wee do not see it, and the husband is many times in the house when the wife doth not know it. God is in thy house, hee is in thy heart, though thou feest him not, thou feelest him not, though thou hearest him not, Heb. 13. 5. I will never leave thee, nor for∣sake thee, or as it may bee rendred according to the Greek, I will not not leave thee, neither will I not not for∣sake thee. Art thou not now drawn out to prize God, and Christ, and his love, above all the world? yes; art thou not now drawn out to give the Lord many a secret vi∣sit,* 1.137 in a corner behinde the door, in some dark hole where none can see thee, nor hear thee but the Lord?* 1.138 yes; are there not strong breathings, pantings and longings after a clea∣rer vision of God, and after a ful∣ler fruition of God? yes; art thou not more affected and afflicted with the withdrawings of Christ,

than thou art with the greatest af∣flictions* 1.139 that ever befell thee? yes, Austin upon that answer of God to Moses, Thou canst not see my face and* 1.140 live, makes this quick and sweet reply, then Lord let mee die, that I may see thy face. Dost thou not of∣ten tell God that there is no punish∣ment* 1.141 to the punishment of loss, and no hell to that of being forsaken of God? yes; dost thou not finde a secret power in thy soul, drawing thee forth to struggle with God, to lay hold on God, and patiently to wait on God, till hee shall re∣turn unto thee, and lift up the light of his countenance upon thee? yes; well then, thou mayest bee confi∣dent that thou hast a secret and blessed presence of God with thee, though God in regard of his com∣fortable presence may bee departed from thee; nothing below a secret presence of God, with a mans spi∣rit, will keep him waiting and working till the Sun of Righteous∣ness shines upon him. If any vain persons should put that deriding* 1.142

question to thee, where is thy God? thou mayest safely and boldly an∣swer them, my God is here, hee is nigh mee, hee is round about mee, yea hee is in the midst of mee, Zeph 3. 17. The Lord thy God in the midst of thee is mighty, hee will save, hee will rejoyce over thee with joy, hee will rest in his love, hee will joy ••ver thee with singing. The bush, which was a type of the Church, consum∣ed not all the while it burned with fire, because God was in the midst of it. It is no Argument that Christ is not in the Ship, because tempests and storms arise.

Fifthly, Though God bee gone, yet hee will return again; though your Sun bee now set in a cloud, yet it will rise again; though sor∣row may abide for a night, yet joy* 1.143 comes in the morning. A Chri∣stians mourning shall last but till morning, Micah 7. 19. Hee will turn again, hee will have compassion upon us. Cant. 3. 4. It was but a lit∣tle that I passed from them, but I found

him whom my soul loveth; I held him, and I would not let him go, &c. Psal. 94. 19. In the multitude of▪ my thoughts within mee, thy comforts de∣light my soul. Isa. 54. 7, 8, 10. For a moment have I forsaken thee, but with great mercies will I gather thee. In a little wrath I hid my face from thee for a moment, but with everlast∣ing kindness will I have mercy on thee, saith the Lord thy redeemer; for the mountains shall depart, and the hills bee removed, but my kindness shall not depart from thee; neither shall the co∣venant of my peace bee removed, saith the Lord that hath mercy on thee. God will not suffer his whole dis∣pleasure to arise upon his people, neither will hee forsake them total∣ly or finally; the Saints shall taste but some sips of the cup of Gods wrath, sinners shall drink the dreggs, their storm shall end in a calm, and their winter night shall be turned into a summers day. There was a woman who was thirteen years under desertion, which was so vehement, that for the most part

of her time, shee was fain to keep her bed through weakness: A godly Minister, who was affected with her condition, went to com∣fort her, and to pray with her, but when hee came and offered to do it, shee shrieked out, utterly refu∣sing and forbidding him to pray with her, for said shee, I have too many abused mercies to answer for already; yet hee would not bee put off, but prayed by her, and so prevailed with God on her behalf, that the next morning shee was de∣livered from all her fears, and had such exceeding joy, that the like hath rarely been heard of; the Lord that had been long withdrawn from her, returned at length in a way of singular mercy to her. There was* 1.144 another precious woman, who was several years deserted, and hearing a precious godly Minister preach, shee of a sudden fell down over∣whelmed with joy, crying out, O! hee is come whom my soul loveth! and for divers daies after shee was filled with such exceeding joyes,

and had such gracious and singu∣lar ravishing expressions, so fluent∣ly coming from her, that many came to hear the rare manifestati∣ons of Gods grace in her, the low∣est of her pious expressions did ex∣ceed the highest that ever the Mini∣ster had read in the book of Mar∣tyrs. But

Sixthly and lasty, Gods desert∣ing, Gods forsaking of his people, shall many waies work for their good. As

First, God by withdrawing from his people, will prepare and fit them for greater refreshings, ma∣nifestations and consolations, Psal. 71. 11, 20, 21. Saying, God hath forsaken him, persecute and take him, for there is none to deliver him. But shall this forelorn condition work for his good? yes. Thou which hast shewed mee great and sore troubles, shalt quicken mee again, and shalt bring mee up again from the depths of the earth. Thou shalt encrease my great∣ness,

and comfort mee on every side. When Josephs brethren were in* 1.145 their greatest distress, then Joseph makes known himself most fully to them, so doth Christ our spiritual Joseph to his people. Hudson the Martyr, deserted at the stake, went from under his chain, and having prayed earnestly, was comforted immediately, and suffered vali∣antly.

2 By Gods withdrawing from his people, hee prevents his peoples withdrawing from him; and so by an affliction hee prevents sin: for God to withdraw from mee is but* 1.146 my affliction, but for mee to with∣draw from God, that is my sin; and therefore it were better for mee that God should withdraw a thou∣sand times from mee, than that I should once withdraw from God: God therefore forsakes us, that wee may not forsake our God; God sometimes hides himself, that wee may cleave the cl••ser to him, and hang the faster upon him. As the

Mother hides her self from the childe for a time, that the childe may cleave the closer, and hang the faster upon her all the day long; God sometimes hid himself from David, Psal. 30. 7. Thou didst hide thy face, and I was troubled, I was all∣amort; well, and is that all? no, vers. 8. I cried to thee O Lord, and unto the Lord I made supplication. Now hee cries louder, and cleaves closer to God than ever; so in that, Psal. 63. 1, 2. O God, thou art my God, early will I seek thee: my soul thirsteth for thee, my flesh longeth for thee, in a dry and thirsty land, where no water is. To see thy power and thy glory, so as I have seen thee in thy San∣ctuary. Well, and how do these withdrawings of God work? why this you may see in verse 8. My soul followeth hard after thee, or as the Hebrew reads it, my soul clea∣veth after thee; look as the husband cleaves to his wife, so doth my soul cleave to the Lord, the Psal∣mist now follows God even hard* 1.147 at heels, as wee say▪ But

Thirdly, The Lord by with∣drawing from his people, will in∣hance and raise the price, and com∣mend the worth, excellency, sweet∣ness* 1.148 and usefulness of several pre∣cious promises, which otherwise would bee but as dry breasts, and as useless weapons to the soul. As that, Micah 7. 18, 19. Hee will turn again, hee will have compassion upon us, &c. and that, Isa. 54. 7, 8. but now opened; and that, Heb. 13. 5, 6. and that, Hab. 2. 3. and that,* 1.149 Psal. 5. 12. For thou Lord wilt bless the Righteous; with favour thou wilt compass him (or crown him) as with a shield; the Lord will com∣pass the righteous about with his favour, as the Crown compasses about the head, as the Hebrew im∣ports; and that, Psal. 112. 4. Unto the upright there ariseth light in dark∣ness; hee is gracious and full of com∣passion, and righteous. And that, Jer. 3••▪ 37. Thus saith the Lord, if Hea∣ven above can be measured, and the foundations of the earth searched out beneath, I will also cast off all the seed

of Israel, for all that they have done, saith the Lord. As sure as Heaven cannot bee measured, nor the foun∣dations of the earth searched by the skill or power of any mortal man: So sure and certain it is, that God will not utterly cast off his people, no no•• for all the evil that they have done; now at what a rare doth a deserted sou•• v••••ue these precious promises? well, saith hee, these* 1.150 promises are sweeter than the hony or the hony-comb, they are more precious than gold, than fine gold, than much gold, than all the gold in the world. I prefer them before my food, before my deligh••ul food, yea before my necessary food, before my appointed portion. As Alexan∣der laid up Homers Iliads in a Cabi∣net embroidered with gold and pearls, so deserted souls will lay up these precious promises in the Ca∣binet of their hearts, as the choicest treasure the world affords. Dol〈…〉〈…〉ns they say love musick, so do ••e∣serted souls the musick of the pro∣mises. That promise, 1 Tim. 1.

15. was musick to Bilny the Mar∣tyr; and that promise, John 10. 29. was musick to Ʋrsine; and that pro∣mise, Isa. 57. 15. was musick to a∣nother; and that promise, Isa. 26. 3. was musick to another, and that to another, Mat. 11. 28, &c. promises that are suit∣ed to a deserted mans condition, make the sweetest musick in his car, and are the most soveraign cordials to bear up his spirits, that God can give, or Heaven afford, or the soul desire. Deut. 32. 13. Hee made him to ride on the high places of the earth, that hee might e•••• the fruits of the field; and hee made him to suck hony out of the rock, and oil out of the flinty rock. Ah the hony, the oil that deserted souls suck out of such promises that speak home and close to their conditions!

Fourthly, By Gods hiding his face, and withdrawing himself from thee, thou wil•• bee inabled more feelingly, and more experi∣mentally to sympathize with o∣thers* 1.151

and to have compassion on others that are or may bee in the dark, and forsaken of God, as now thou art. Heb. 13. 2. Remember them that are in bonds, as bound with them; and them which suffer adversi∣ty, as being your selves also in the bo∣dy. It is observed of the Bees, that* 1.152 when one is sick, they all mourn; and of the Sheep, that if one of them bee faint, the rest of the flock will stand between it and the Sun, un∣til it bee revived; in the natural body, if one member grieve, and is in pain, all suffer with it; when a thorn is got into the foot, how doth the back bow, and the eyes pry, and the hands go to pluck the thorn out; none so compassionate towards deserted souls, as those who have been deserted and for∣saken of God themselves. Oh! they know what an evil & a bitter thing it is to bee left and forsaken of God; and therefore their bowels, their compassions run out much to such, yea most to such; they know that there is no affliction

no misery, no hell, to that of being forsaken of God.

Anaxagoras seeing himself old,* 1.153 and forsaken of the world, laid himself down, and covered his head close, determining to starve himself to death with hunger; but alass! what is it to bee forsaken of the world, to a mans being forsa∣ken of God? were there as many worlds, as there bee men in the world, a man were better bee for∣saken by them all, than to bee for∣saken of God: There is a great truth in that saying of Chrysostome,* 1.154 viz. That the torments of a thou∣sand hells, if there were so many, come far short of this one, to wit, to bee turned out of Gods presence with a non novi vos, I know you not, Mat. 7. 23. The schools have long since concluded, that paena sen∣sus, the pain of loss, is far greater than paena damni, the pain of sense: what a grief was it to Absolon to see the Kings face clouded? and how sadly was Eli and his daughter af∣fected with the loss of the Ark,

which was but a testimony of Gods presence? but Oh how much more is a Christian affected and afflicted with the loss of the face and fa∣vour of God? the remembrance of which makes his heart to melt, and his bowels to yearn towards those whose Sun is set in a cloud.

Fifthly, Hereby the Lord will teach his people to set a higher price upon his face and favour, when they come to enjoy it. Cant.* 1.155 3. 4. It was but a little that I passed from them, but I found him whom my soul loveth; I held him, and I would not let him go, &c. No man sets so high a price upon Christ, as hee that hath lost him, and found him a∣gain. Jesus in the China tongue signifies the rising Sun, and so hee is, Mal. 4. 2. especially to souls that have been long clouded. The poor Northern Nations in Strabo, who want the light of the Sun for some months together, when the tearm of his return approaches,

they climb up into the highest mountains to spie it, and hee that spies it first was accounted the best and most beloved of God, and u∣sually they did chuse him King; at such a rate did they prize the return of the Sun: Ah! so it is with a poor soul, that for some months, years, hath been deserted, Oh how highly doth hee prize and va∣lue the Sun of Righteousness, his returning to him, and shining upon him! Psa. 63. 3. Thy loving kindness is better than life, or better than lives, as the Hebrew hath it, divine favour* 1.156 is better than life, it is better than life with all its revenues, with all its appurtenances, as honours, riches, pleasures, applause, &c. yea it is better than many lives put together. Now you know at what a high rate men value their lives, they will bleed, sweat, vomit, purge, part with an estate, yea with a limb, yea limbs, to preserve their lives. As hee cried out, give mee any deformity, any torment, any misery, so you spare my life. Now,

though life bee so dear and preci∣ous to a man, yet a deserted soul prizes the returnings of divine fa∣vour upon him, above life, yea a∣bove many lives; many men have been weary of their lives, as is evi∣dent in Scripture and History; but no man was ever yet found that was weary of the love and favour of God; no man sets so high a price upon the Sun, as hee that hath lain long in a dark dungeon, &c. But

Sixthly, Hereby the Lord will train up his servants in that preci∣ous life of faith, which is the most honourable, and the most happy life in all the world. 2 Cor. 5. 7. For wee walk by faith, and not by sight. The life of sense, the life of reason is a low life, a mean life; the life of faith is a noble life, a blessed life; when Elisha demanded of the Shu∣namite* 1.157 what hee should do for her, whether hee should speak for her to the King, or the Captain of the Hoast? she answered, I dwell among my people, that is, I dwell nobly and

happily among my people, I have no need to make any sute to King or Captain; and this shee accounts her great happiness; and indeed it is the greatest happiness in this world to live much in the exercise of Faith; no man lives so free a life, so holy a life, so heavenly a life, so happy a life, as hee that lives a life of faith; by divine with∣drawings the soul is put upon hang∣ing upon a naked God, a naked* 1.158 Christ, a naked Promise; Now, the soul is put upon the highest and the purest acts of Faith, viz. to* 1.159 cleave to God, to hang upon God, and to carry it sweetly and obedi∣entially towards God, though hee frowns, though hee chides, though hee strikes, yea though hee kills. Those are the most excellent and* 1.160 heroick acts of faith that are most abstracted from sense and reason; hee that suffers his reason to usurp upon his Faith, will never bee an excellent Christian; Hee that goes to school to his own reason, hath a fool to his school-master, and hee

that suffers his faith to bee over∣ruled by his reason, shall never want woe, where reason is strong∣est, faith usually is weakest, but now the Lord by forsaking of his people for a time, hee makes them skilful in the life of faith, which is the choicest and the sweetest life in this world. But

Seventhly, By divine withdraw∣ings* 1.161 you are made more conform∣able to Christ your head and hus∣band, who was under spiritual de∣sertion as well as you, Mat. 27. 46. My God, my God, why hast thou for∣saken mee? There is an hidden Em∣phasis in the Hebrew word, El sig∣nifies a strong God, Eli, Eli, My strong God, my strong God; the unity of Christs person was never dissolved, nor his graces were ne∣ver diminished; in the midst of this terrible storm, his faith fortifieth and strengtheneth it self upon the strength of God; My God, my God; yet in respect of divine protection, and divine solace, hee was for a

time forsaken of his Father▪ and if this bee thy case, thou art herein but made conformable to thy Lord and Master, nay, thou dost but sip of that bitter cup, of which Christ drank deep; thy cloud is no cloud to that which Christ was under. But

Eighthly and lastly, By these transient and partial forsakings,* 1.162 the Lord will exceedingly sweeten the clear, full, constant and un∣interrupted injoyments of him∣self in Heaven to all his people. Ah! how sweet and precious was the face and favour of the King to Absalom, after hee had for a time been banished, and at length resto∣red to his royal favour again? One∣simus departed from Philemon for a* 1.163 season, that he might receive him for ever: so the Lord departs from his people for a time, that they may receive him for ever; hee hides him∣self for a season, that his constant presence amongst his children in glory, may bee th•• more sweet and

delightful to them, &c.

Object. 9. Oh! but I am false∣lyaccused, and sadly reproached, and my good name, which should bee as dear or dearer to mee than my life, is defam∣ed, and flye-blown, and things are laid to my charge that I never did, that I never knew, &c. and how then can I bee silent? how can I hold my peace? I cannot forget the proverb, oculus & fama non patiuntur jocos, a m••ns eye and his good name can bear no jeasts, and how then can I bee mute to see men make jeasts upon my good name? and every day to see men lade it with all the scorn and contempt imagi∣nable, that they may utterly blast it? &c. To this I say,

First, That it must bee granted, that a good name is one of the choicest Jewels in a Christians Crown; though a great name ma∣ny times is little worth, yet a good name is rather to bee chosen than great riches, it is better to have a good name abroad, than silver or

gold laid up in a chest at home. A good name is better than precious oint∣ment, Eccles. 7. 1. Precious oint∣ments were greatly in use, and high∣ly esteemed of among the Israe∣lites, in those Eastern parts; they* 1.164 were laid up among the most pre∣cious things even in the Kings trea∣sury. Sweet ointments can but af∣fect the smell, and comfort the brain, and delight the outward man; they reach not the best part, the noble part, viz. the soul, the conscience of a Christian; but a good name doth both; what is the perfume of the nostrils, to the per∣fume of the heart?

I have read, that in some Coun∣tries they have a certain Art of drawing of Pigeons to their Dove∣houses in those Countries by a∣nointing the wings of one of them with sweet ointment, and that Pigeon being sent abroad, doth by the fragrancy of that ointment de∣quoy, invite, and allure others to that house where it self is a dome∣stick; such is the fragrancy of a

good name, that it draws other men after the savour thereof. Among all sorts and ranks of men in the world, a good name hath an at∣tractive faculty; it is a precious ointment that draws hearers to at∣tend good Preachers, Patients to attend Physicians, Clients to attend Lawyers, Scholars to attend School-masters, and Customers to attend Shopkeepers, who with De∣metrius,* 1.165 hath a good report of all good men: Let a mans good name bee but up, and hee cannot easily want any thing that men or mony can help him to; a good name will bring a man into favour and keep a man in favour with all that are good; therefore saith the Moralists,

Omnia si perdas, famam servare memento, Qua semel amissa postea nullus eris.

Whatsoever commodity you lose, bee sure yet to preserve that Jewel of a good name; a Christian

should bee most chary of his good name, for a good name answers to all things, as Solomon speaks of mo∣ny, Ego si bonam famam servasso, sat dives ero; if I may but keep a good name, I have wealth enough said* 1.166 the Heathen; a Christian should ra∣ther forgo gold, than let go a good name, and hee that robs a Christian of his good name, is a worse thief, than hee that robs him of his purse, and better deserves a hanging than hee, &c. But

Secondly, It must bee granted, that a good name once lost, is very hardly recovered again, a man may more easily recover a lost friend, a lost estate, than a lost name; a good name is like a Prince∣ly structure, quickly ruined, but long a rearing; the Father of the Prodigal could say of his lost son,* 1.167 This my Son was lost, but is found, hee was dead, but is alive; but how few Christians can say, this my good name was lost, but is found, it was dead, but now it lives. As when

Orpha once left Naomi, shee return∣ed* 1.168 no more to her: so when once a good name leaves a man, it hard∣ly returns to him again; a crack'd credit will hardly bee sodered a∣new; new Wine is rarely put into old bottles; a man should stand up∣on nothing more than the credit of his conscience, and the credit of his* 1.169 name.

In Japan the very children are so jealous of their reputation, that in case you lose a trifle, and say to one of them, sirrah, I beleeve you have stollen it, without any pause the boy will immediately cut off a joint from one of his fingers, and say, Sir, if you say true, I wish my finger may never heal again: Three things a Christian should stifly labour to maintain, 1 The honour of God. 2 The honour of the Gospel. 3 The honour of his own name; If once a Christians good name sets in a cloud, it will bee long before it rises again.

Thirdly, Though all this bee

true, yet it hath been the portion of Gods dearest Saints and servants to bee slandered, reproached, vili∣fied,* 1.170 and falsely accused, Psal. 31. 18. Let the lying lips bee put to silence, which speak grievous things proudly, and contemptuously against the righte∣ous: How sadly and falsely was Joseph accused by his wanton Mi∣stress; David by Doeg and Shimei, Job of hypocrisie, impiety, inhu∣manity, cruelty, partiality, pride and irreligion? Job 22. Was not Na∣both accused of speaking blasphemy against God and the King? did not Haman represent the Jews to the* 1.171 King as Refractories and Rebels? was not Elias accused to bee the troubler of Israel, and Jeremy the* 1.172 trumpet of rebellion, the Baptist a stirrer up of sedition, and Paul a pestilent incendiary? were not the Apostles generally accounted deceivers and deluders of the peo∣ple, and the off-scouring of the world? &c. Athanasius and Eusta∣thius* 1.173 were falsely accused of Adul∣tery; Adultery, Heresie and Trea∣son

were charged upon Cranmer, Parricide upon Philpot, sedition up∣on Latimer. As the primitive per∣secutors usually put Christians in∣to Bears skins, and Dogs skins, and then baited them: so they u∣sually* 1.174 loaded their names and per∣sons with all the reproach, scorn, contempt and false reports imagi∣nable, and then baited them, and then acted all their malice and cru∣elty upon them. I think there is no Christian, but sooner or later, first or last, will have cause to say with David, Psal. 35. 11. False witnesses did rise up, they laid to my charge things that I knew not; they charged me with such things whereof I was both innocent and ignorant. It was* 1.175 the saying of one, that there was nothing so intollerable as accusa∣tion, because there was no punish∣ment ordained by Law for accusers, as there was for theeves, although they stole friendship from men, which is the goodliest riches men can have. Well Christians, see∣ing it hath been the lot of the dear∣est

Saints to bee falsely accused, and to have their names and re∣putes in the world reproached and flie-blown; do you hold your peace, seeing it is no worse with you, than it was with them of whom this world was not world? The* 1.176 Rabbins say, that the world can∣not subsist without patient bearing of reproaches. But

Fourthly, Our Lord Jesus Christ was sadly reproached, and falsely accused; his precious name (that deserves to bee alwaies writ in cha∣racters of gold, as the Persians usu∣ally write their Kings) was of∣ten eclipsed, before the Sun was e∣clipsed at his death; his sweet name, that was sweeter than all sweets, was often crucified before his body. Oh the stones of re∣proach that were frequently rowl∣ed upon that name by which wee must bee saved, if ever wee are sa∣ved! Oh the jears, the scoffs, the scorns that were cast upon that name that can onely bless us. The

name of Jesus (saith Chrysostome) hath a thousand treasures of joy and comfort in it. The name of a Saviour (saith Bernard) is hony in the mouth, and musick in the ear, and a jubile in the heart; and yet where is the heart that can con∣ceive, or the tongue that can ex∣press how much dung and filth hath been cast upon Christs names? and how many sharp arrows of re∣proach and scorn have been, and daily, yea hourly, are shot by the world at Christs name and honour? Such ignominious reproaches were cast upon Christ and his name in the time of his life, and at his death,* 1.177 that the Sun did blush, and masked her self with a cloud, that hee might no longer behold them, Mat. 11. 19. The Son of man came eating and drinking, and they say, be∣hold, a man gluttonous, and a wine∣bibber, a friend of publicans and sin∣ners: but was hee such a one? no; wisdome is justified of her children: Wisdomes children will stand up and justifie her before all the world.

Mat. 27. 63. Saying, Sir, Wee re∣member* 1.178 that that deceiver said, while hee was yet alive, after three daies I will rise again; but was hee a decei∣ver of the people? no; hee was the faithful and true witness, Rev. 1. 5. chap. 3. 14. John 7. 20. The people answered and said, thou hast a Devil: who goeth about to kill thee? chap. 8. 48. Then answered the Jews, and said unto him, say we not well that thou art a Samaritane, and hast a Devil? ch. 10. 20. And many of them said▪ he hath a Devil, and is mad, why hear ye him? It was a wonder of wonders that the earth did not open and swallow up these Monsters, and that God did not rain Hell out of Heaven upon these horrid blasphemers, but their blasphemous assertions were denied and disproved by some of wisdomes children, vers. 21. Others said, these are not the words of him that hath a De∣vil: can a Devil open the eyes of the blind? The Devil hath no such power, nor any such goodness as to create eyes to him that was born blind.

Will you yet see more scorn, dirt and contempt cast upon the Lord of glory? why then cast your eyes upon that, Luk. 16. 14. And the Pharisees also who were covetous, heard all these things, and they derided him; or as the Greek reads it, They blew their noses at him, in scorn and* 1.179 derision. The Pharisees did not onely laugh, flear and jear at Christ, but they gave also external signs of scorn and derision in their countenance and gestures; they blew their noses at him, they con∣temned him as a thing of naught. And in ch. 23. 35. both people and Rulers blew their noses at him; for the original word is the same with that in the forementioned chapter, John 19. 12. hee is accu∣sed for being an enemy to Caesar. Now, who can seriously consider of the scorn, reproach and con∣tempt that hath been cast upon the name and honour of our Lord Je∣sus, and not sit silent and mute un∣der all the scorn and contempt that hath been cast upon his name

or person in this world?

Fifthly, To bee well spoken of by them that are ill spoken of by God, to bee in favour with them,* 1.180 who are out of favour with God, is rather a reproach than an honour to a man. Our Saviour himself re∣stifieth that in the Church and Na∣tion of the Jews, they that had the most general approbation and ap∣plause, they who were most admi∣red and cried up, were the worst, not the best men; they were the false, not the true Prophets. Luk. 6. 26. Woe unto you, when all men shall speak well of you; for so did their Fa∣thers to the false Prophets. Austin feared the praises of good men, and detested the praises of evil men. I would not, saith Luther, have the glory and fame of Erasmus, my greatest fear is the praises of men. Phocion had not suspected his speech, had not the common people ap∣plauded it. Antisthenes mistrusted some ill in himself for the vulgar commendations. Socrates ever su∣spected

that which past with the most general commendations. To bee praised of evil men (said Bion) is to bee praised for evil doing; so the better they speak of a man, the worse; and the worse, the bet∣ter. The Lacedemonians would not have a good saying sullied with a wicked mouth; a wicked tongue soils all the good that drops from it; it is a mercy to bee delivered from the praises of wicked men; wicked mens applauses oftentimes becomes the Saints reproaches: the Heathen could say, Quid mali* 1.181 feci? what evil have I done, that this bad man commends mee? there is a truth in that saying of Se∣nica, Recti argumentum est, pessimis displicere. The worst men are com∣monly most displeased with that which is best. Who can seriously dwell on these things, and not bee mute and silent under all the re∣proaches and scorn that is cast upon his name and credit in this world?

Sixthly, There will come a day

when the Lord will wipe off all the dust and filth that wicked men have cast upon the good names of his people; there shall be a resurrection* 1.182 of names, as well as of bodies, their names that are now buried in the open sepulchres of evil throats shall surely rise again; their innocency shall shine forth as the light, and their righteousness as the noonday, Psal. 37. 6. Though the clouds may for a time obscure the shining forth of the Sun, yet the Sun will shine forth again as bright and glorious as ever. The Righteous shall bee had in everlasting remembrance. Though the malicious slanders, and false accusations of wicked men, may for a time cloud the names of the Saints, yet those clouds shall va∣nish, and their names shall appear transparent and glorious: God will take that care of his peo∣ples good name, that the infamy, calumnies, and contumelies that is cast upon it shall not long stick.* 1.183 The Jews rolled a stone upon Christ to keep him down, that hee might

not rise again, but an Angel quick∣ly rolls away the stone, and in de∣spite of his keepers, hee rises in a glorious triumphant manner: So, though the world may roll this stone, and that of reproach and con∣tempt upon the Saints good names, yet God will roll away all those stones, and their names shall have a glorious resurrection, in despite of men and devils: That God that hath alwaies one hand to wipe a∣way his childrens tears from their eyes, that God hath alwaies ano∣ther hand to wipe off the dust that lies upon his childrens names: wronged innocency shall not long lve under a cloud; dirt will not stick long upon Marble, nor sta∣tues of Gold. Well Christians, re∣member this, the slanders and re∣proaches that are cast upon you, they are but badges of your inno∣cency and glory. Job 31. 35, 36. If mine adversary should write a book against mee, Surely I would take it upon my shoulder, and binde it as a Crown to moe. All reproaches are

pearls added to a Christians Crown. Hence Austin, Quisquis volens detrahit famae meae nolens addit mercedi meae, hee that willingly takes from my good name, unwil∣lingly adds to my reward; and this Moses knew well enough, which* 1.184 made him prefer Christs reproach before Pharaohs Crown. That God that knows all his children by name, will not suffer their names to bee long buried under the ashes of reproach and scorn; and there∣fore hold thy peace; the more the foot of pride and scorn tramples up∣on thy name for the present, the more splendent and radiant it will bee. As the more men trample up∣on a figure graven in gold, the more lustrious they make it; there∣fore lye thy hand upon thy mouth. But

Seventhly, The Lord hath been a swift and a terrible witness a∣gainst such that have falsely accu∣sed his children, and that have la∣ded* 1.185 their names with scorn, re∣proach

and contempt. Ahab and Jezabel that suborned false witness* 1.186 against Naboth, had their bloods licked up by Doggs. Amaziah, who falsely accused the Prophet Amos to the King, met with this message* 1.187 from the Lord. Thy wife shall be an harlot in the City, thy sons and daugh∣ters shall fall by the sword, and thy land shall be divided by line, thou shalt dye in a polluted land. Haman, who falsely accused the Jews, was one day feasted with the King, and the* 1.188 next day made a feast for Crows. The envious Courtiers, who false∣ly* 1.189 accused Daniel, were devoured of Lions. Let mee give you a taste of the Judgements of God upon such persons out of histories.

Caiphas the High Priest, who gathered the Council, and suborned false witnesses against the Lord Je∣sus,* 1.190 was shortly after put out of of∣fice, and one Jonathan substituted in his room, whereupon hee killed himself. John Cooper a godly man being falsely accused in Queen Ma∣ries* 1.191 daies, by one Grimwood, short∣ly

after the said Grimwood being in perfect health, his bowels suddenly fell out of his body, and so hee died miserably.

Narcissus a godly Bishop of Jeru∣salem, was falsely accused by three men, of many foul matters, who sealed up with oaths and impreca∣tions their false testimonies; but shortly after that, one of them with* 1.192 his whole family and substance was burnt with fire: another of them was stricken with a grievous disease, such as in his imprecation hee had wished to himself; the third terrified with the sight of Gods judgements upon the former, became very penitent, and poured out the grief of his heart in such a∣bundance of tears, that thereby hee became blinde.

A wicked wretch under Commo∣dus* 1.193 the Emperour, accused Apollo∣nius a godly Christian to the Judges, for certain grievous crimes, which when hee could not prove, hee was adjudged to have his leggs broken, according to an antient

Law of the Romans.

Gregory Bradway falsely accused one Brook, but shortly after through terrours of conscience, hee sought to cut his own throat, but being prevented, hee fell mad.

I have read of Socrates's two false accusers, how that the one was trodden to death by the multitude, and the other was forced to avoid the like by a voluntary banishment. I might produce a multitude of o∣ther instances, but let these suffice, to evidence how swift and terrible a witness God hath been against those that have been false accusers of his people, and that have laded their precious names with scorn and reproach; the serious conside∣ration of which, should make the accused and reproached Christian to sit dumb and silent before the Lord.

Eighthly and lastly, God him∣self is daily reproached; men tremble not to cast scorn and con∣tempt upon God himself; some∣times

they charge the Lord that his waies are not equal, that it is a* 1.194 wrong way hee goeth in; some∣times they charge God with cruel∣ty, My punishment is greater than I am able to bear, Gen. 4. 13. Some∣times they charge God with par∣tiality, and respect of persons, be∣cause here hee stroaks, and there hee strikes; here hee lifts up, and there hee casts down; here hee smiles, and there hee frowns; here hee gives much, and there hee gives nothing, here hee loves, and there hee hates; here hee prospers* 1.195 one, and there hee blasts another. Mal. 2. 17. Where is the God of judge∣ment? i. e. no where; either there is no God of judgement, or at least not a God of exact, precise and im∣par••ial judgement, &c. Sometimes they charge God with unbounti∣fulness, that hee is a God that will set his people to hard work, to much work, but will pay them no wages, nor give them no reward, Mal. 3. 14. Yee have said, it is in 〈◊〉〈◊〉 to serve God: and what profit is

it, that wee have kept his ordinances, and that wee have walked mournfully before the Lord of Hosts? Some∣times they charge God, that hee is a hard Master, and that hee reaps where hee hath not sown, and ga∣thers where hee hath not strowed, Mat. 25. 24, &c. Oh the infinite reproach and scorn that is every day, that is every hour in the day cast upon the Lord, his name, his truth, his waies, his ordinances, his glory! Alass! all the scorn and contempt that is cast upon all the Saints, all the world over, is no∣thing to that which is cast upon the great God every hour, and yet hee is patient. Ah! how hardly do most men think of God? and how hardly do they speak of God? and how unhansomely do they carry it towards God? and yet hee bears: They that will not spare God him∣self, his name, his truth, his ho∣nour, shall wee think it much that they spare not us, or our names? &c. surely no. Why should wee look that those should give us good

words, that cannot afford God a good word from one weeks end to another? yea from one years end to another? why should wee look that they should cry out Hosanna, Hosanna, to us, when as every day they cry out of Christ, crucifie him, crucifie him. Mat. 10. 25. It is e∣nough for the Disciple that hee bee as his Master, and the servant as his Lord; if they have called the Master of the house Beelzebub (or a Master-flye, or a dung-hill god, or the chief De∣vil) how much more shall they call them of his houshold? It is prefer∣ment enough for the servant to be as his Lord; and if they make no bones of staining and blaspheming the name of the Lord, never won∣der if they flye-blow thy name; and let this suffice to quiet and si∣lence your hearts, Christians, under all that scorn and contempt that is cast upon your names and repu∣tations in this world.

The tenth and last Objection is this, Sir, In this my affliction I have

sought to the Lord for this & that mer∣cy, and still God delaies mee, and puts mee off; I have several times thought that mercy had been near, that delive∣rance had been at the door, but now I see it is afar off, how can I then hold my peace? how can I bee silent under such delaies and disappointments? To this Objection, I shall give you these Answers.

First, The Lord doth not al∣waies time his Answers to the swiftness of his peoples expectati∣ons; hee that is the God of our mercies, is the Lord of our times; God hath delayed long his dearest Saints; times belonging to him, as* 1.196 well as issue, Hab. 1. 2. O Lord, how long shall I cry, and thou wilt not hear? even cry out unto thee for vio∣lence, and thou wilt not help? Job 19. 7. Behold I cry out of violence, but I have no answer, I cry, but there is no judgement. Psal. 69. 3. I am weary of crying, my throat is dry, mine eyes fail while I wait for my God. Psal. 40. 17. Make no t••••rying, O my God!

Though God had promised him a Crown, a Kingdome, yet hee puts him off from day to day, and for all his haste hee must stay for it till the set time is come. Paul was de∣layed* 1.197 so long, till hee even despair∣ed of life, and had the sentence of death in himself. And Joseph was delayed so long, till the Irons en∣tred into his soul. So hee delayed long the giving in of comfort to Mr. Glover, though hee had sought him frequently, earnestly, and de∣nied himself to the death for Christ. Augustine being under con∣victions, a showre of tears came from him, and casting himself on the ground under a Fig-tree, hee cries out, O Lord! how long? how long shall I say to morrow, to morrow? why not to day Lord? why not to day? Though Abi∣gail made haste to prevent Davids fury, and Rahab made haste to hang out her scarlet threed, yet God doth not alwaies make haste to hear and save his dearest children; and there∣fore hold thy peace, hee deals no

worse with thee, than hee hath done by his dearest Jewels.

Secondly, Though the Lord doth defer and delay you for a time, yet hee will come, and mer∣cy and deliverance shall certainly* 1.198 come; hee will not alwaies forget the cry of the poor. Heb. 10. 37, For yet a little little while, and hee that shall come, will come, and will not tar∣ry. Hab. 2. 3. The vision is yet for an appointed time, but at the end it shall speak, and not lye: though it tarry, wait for it. God will come, and mercy will come; though for the present thy Sun bee set, and thy God seems to neglect thee, yet thy Sun will rise again, and thy God will answer all thy prayers, and supply all thy necessities. Psal. 71. 20, 21. Thou which hast shewed mee great and sore troubles, shalt quicken mee again, and shalt bring mee up again from the depths of the earth. Thou shalt encrease my greatness, and com∣fort mee on every side, Three Mar∣tyrs being brought to the stake,

and all bound, one of them slips from under his chain (to admira∣tion) and falls down upon the ground, and wrastled earnestly with God, for the sense of his love, and God gave it in to him then, and so hee came and embraced the stake, and died chearfully a glo∣rious Martyr. God delaies him, till hee was at the stake, and till hee was bound, and then sweetly lets out himself to him.

Thirdly, Though God do delay thee, yet hee doth not forget thee, hee remembers thee still, thou art* 1.199 still in his eye, and alwaies upon his heart; hee can as soon forget himself, as forget his people; the Bride shall sooner forget her or∣naments, and the Mother shall sooner forget her sucking childe, and the Wife shall sooner forget her Husband, than the Lord shall forget his people. Though Sabin••s in Seneca could never in all his life time remember those three names of Homer, Ulysses and Achilles, yet

God alwaies knows and remembers his people by name. Gen. 8. 1. ch. 19. 29. & 30. 31. 1 Sam. 1. 9. Jonah▪ 4. 10, 11, &c. therefore bee silent, hold thy peace, thy God hath not forgotten thee, though for the present hee hath delayed thee.

Fourthly, Gods time is alwaies the best time, God alwaies takes the best and fittest seasons to do us good, Isa. 49. 8. Thus saith the Lord, in an acceptable time have I heard th••e, and in a day of salvation have I helped thee. I could have heard thee before, and have help'd thee before, but I have taken the most acceptable time to do both. To set God his time, is to limit him, it is to exalt our selves above him, as if* 1.200 wee were wiser than God; though wee are not wise enough to im∣prove the times and seasons which God hath set us to serve and ho∣nour him in, yet wee are apt to think that wee are wise enough to set God his time, when to hear, and when to save, and when to deliver;

to circumscribe God to our time, and to make our selves Lords of time, what is this but to devest* 1.201 God of his royalty and soveraignty of appointing times? it is but just and equal that that God that hath made time, and that hath the sole power to appoint and dispose of time, that hee should take his own time to do his people good; wee are many times humorous, prepo∣sterous and hasty, and now wee must have mercy or wee dye, deli∣verance or wee are undone, but our impatience will never help us to a mercy, one hour, one moment be∣fore the time that God hath set; the best God will alwaies take the best time to hand out mercies to his people•• there is no mercy so fair, so ripe, so lovely, so beautiful, as that which God gives out in his own time, therefore hold thy peace, though God delaies thee, yet bee silent, for there is no possi∣bility of wringing a mercy out of Gods hand, till the mercy bee ripe for us, and wee ripe for the mercy, Eccles. 3. 11.

Fifthly, The Lord in this life will certainly recompence, and make his children amends for all* 1.202 the delaies and put offs that hee ex∣ercises them with in this world. As hee did Abraham in giving him such a Son as Isaac was; and Hannah, in giving her a Samuel; hee delayed Joseph long, but at length hee chan∣ges his Iron fetters into chains of gold, his rags into royal Robes, his stocks into a Chariot, his prison into a palace, his bed of thorns in∣to a bed of down, his reproach in∣to honour, and his thirty years of suffering into eighty years reign∣ing in much grandeur and glory: so God delayed David long, but when* 1.203 his suffering hours were out, hee is anointed, and the Crown of Is∣rael is set upon his head, and hee is made very victorious, very fa∣mous and glorious for forty years together. Well Christians, God will certainly pay you interest up∣on interest for all the delaies that you meet with; and therefore hold your peace. But

Sixthly and lastly, The Lord never delaies the giving in of this mercy, or that deliverance, or th' o∣ther favour, but upon great and weighty reasons; and therefore hold thy peace.

Notes

• * 1.1

  Psal. 18. 1,—8. Psal. 116. 1, 2, 3, 4, 5. Psal. 119. 67, 71. Isa. 38.
• * 1.2

  Dan. 3. & 6. chapters Heb. 11.
• * 1.3

  Josh. 7. 7, 8, 9, 10
• * 1.4

  Psal. 23. 4, 5, 6
• * 1.5

  The bush which was a type of the Church consumed not all the while it burned with fire, because God was in the midst of it
• * 1.6

  Knoles. Turk. Hist. pag. 164
• * 1.7

  Heb. 13. 5, 6 Isa. 40. 29, 30, 31
• * 1.8

  Witness Judas, De∣mas, and those in the 6th. of John, and many Q••akers, and other deluded people a∣mong us this day.
• * 1.9

  Exaggeile∣te, publick∣ly to set forth.
• * 1.10

  Isa. 26. 8, 9, 10 Jer. 5. 3. Amos 6. 1,—ult.
• * 1.11

  Job 34. 31, 32
• * 1.12

  Socrat. lib. 4. cap. 18.
• * 1.13

  Isa. 27. 8 Jer. 30. 11. ch. 46. 28
• * 1.14

  Gen. 49. 23, 24.
• * 1.15

  Job 23. 10 Mic. 7. 9
• * 1.16

  Gen. 4. 13 Isa. 28. 1,—6. ch. 59. 9,—17 Exod. 7, 8, 9, 10. chap∣ters.
• * 1.17

  These fol∣lowing promises have been choice cor∣dials, to many Christians under sore distresses. Isa. 57. 15 ch. 41. 10 1 Tim. 1. 15 Joh. 10. 27, 28, 29 Isa. 26. 3 Mat. 11. 28 1 Joh. 3. 14
• * 1.18

  Deut. 32. 13.
• * 1.19

  As the mo∣ther de∣lights that the childe should draw hers.
• * 1.20

  Plutarch.
• * 1.21

  2 Cor. 1. 20.
• * 1.22

  Isa. 43. 22,—25. Mal. 1. 13, 14.
• * 1.23

  Job plain∣ly alludes to Gods taking a∣way his children, servants, and cat∣tel.
• * 1.24

  Isa. 45. 9
• * 1.25

  Plutarch in vita Pompei.
• * 1.26

  Rom. 12. 1
• * 1.27

  Lib. 18. cap. 6.
• * 1.28

  Jonah 4. 6, 7, 8.
• * 1.29

  Job 1.
• * 1.30

  Luk. 2. 7
• * 1.31

  Gen. 49. 4.
• * 1.32

  Ezek. 23. 17.
• * 1.33

  Cant. 3. 7
• * 1.34

  Gen. 42. 36, Heb. 13. 8
• * 1.35

  1 Joh. 3. 9.
• * 1.36

  Jerom.
• * 1.37

  Ephes. 1. 3, 4
• * 1.38

  Col. 3. 11 Plutar••h. in vita Phocion.
• * 1.39

  Psa. 18. 23 Heb. 12. 1
• * 1.40

  Mat. 19. 27,—ult.
• * 1.41

  The first and last chapters of Job com∣pared. Joh, 16. 7, 8. &c. Act. 2.
• * 1.42

  2 Sam. 23. 5.
• * 1.43

  The La∣mentations of Jeremi∣ah are a full proof of this.
• * 1.44

  2 Sam. 12. 16.
• * 1.45

  This age affords many sad instances of this na∣ture; who can think of Tiburn, & questi∣on it? and of killing & drown∣ing, and say, how can this bee?
• * 1.46

  Deut. 32. ult. 5. to the end. Jer. 5. 7, 8, 9. ch. 2. 31. & ch. 22. 21. Hosea 4. 7
• * 1.47

  Qui te non habet, Do∣mine Deus, totum per∣didit. Bern.
• * 1.48

  1 Sam. 15. 35
• * 1.49

  Psal. 51. 5 Rom. 5. 12
• * 1.50

  Psalms 77, & 88. Gen. 15. 12, 13. Exod. 12. 40, 41, 42 Jer. 25. 11, 12.
• * 1.51

  Psal. 126. 1, 2, 5, 6. compared.
• * 1.52

  Luk. 22. 18
• * 1.53

  See this largely o∣pened in my String of Pearls.
• * 1.54

  Psal. 45. & 72. & 89. Isa. 9. 7. 1 Pet. 1. 4 2 Epist. 1. 11.
• * 1.55

  Heb. 12. 11 2 Cor. 12. 9 Job 33. 17,—22
• * 1.56

  James 2. 5
• * 1.57

  Psal. 4. ••
• * 1.58

  Isa. 5. 8
• * 1.59

  Isa. 62. 63. and ch. 66
• * 1.60

  2 Cor. 4. 16, 17, 18 Mat. 5. 10, 11, 12
• * 1.61

  2 Cor. 3. ult.
• * 1.62

  Psa. 42. 1, 2, 3, 4, 5. Psal. 63. 1, 2, 3, 8. J••r. 31. 18, 19 Hos. 5. ult. with ch. 6. 1, 2 Psal. 116. 3, 4. and Psal. 143. 6, 7
• * 1.63

  Matth. 25. 14. 26. God will reward his people, se∣cundum labo••em. Bern.
• * 1.64

  Rom. 8. 28, 29, &c. 2 Cor. 1 5, 6, 7 Phil. 3. 10 Heb. 2. 10 2 Tim. 2. 12.
• * 1.65

  Act. 27. 13,—ult.
• * 1.66

  Psal. 6. 3. Psal. 13. 1, 2 Psal. 94. 9, 10 Rev. 6. 10
• * 1.67

  Psa. 40. 12
• * 1.68

  Psal. 16. ult.
• * 1.69

  1 Sam. 15. 14.
• * 1.70

  Ezek. 47. 1,—20
• * 1.71

  Lam. 3. 39. Luk. 23. 41
• * 1.72

  What are the num∣ber of Princes to the sub∣jects that are under them, or what are the num∣ber of Ge∣nerals, to the num∣ber of souldiers that are command∣ed by them? no more are thy af∣flictions to thy mercies
• * 1.73

  Read but the ten persecuti∣ons, and thou wilt be full of this opini∣on.
• * 1.74

  Isa. 53. read the whole chapter.
• * 1.75

  Psal. 16. ult. Isa. 64. 4. 1 Cor. 2. 9
• * 1.76

  August. de Triplici ha∣bitu. cap. 4.
• * 1.77

  Read Psa. 106. and Nehem. 9.
• * 1.78

  1 Pet. 5. 10
• * 1.79

  Isa. 54. 7, 8. ch. 26. 20.
• * 1.80

  Gen. 21. 17, 18, 19
• * 1.81

  Scripture and Histo∣ry speaks fully to this head.
• * 1.82

  Joh. 2. 1, 2, 3.
• * 1.83

  2 Cor. 4. 16, 17, 18
• * 1.84

  Eccles. Hist.
• * 1.85

  1 Pet. 3. 18, 19, 20 Jude 6, 7. Mat. 10. 15. ••h. 11. 23, 24
• * 1.86

  Isa. 33. 14 The fire in hell, is like that stone in Arca∣dia, which being once kindled, could not be quench∣ed.
• * 1.87

  1 Cor. 10. 10.
• * 1.88

  Jer. 3. 6,—12
• * 1.89

  Diogenes apud La∣ertium. l. 6
• * 1.90

  Deut. 28. 28. Good men are some∣times strangely besotted, and infa∣tuated.
• * 1.91

  Nothing but strong vomits, strong purges, strong glisters will cure some.
• * 1.92

  Jer. 30. 11. ch. 46. 28.
• * 1.93

  Lib. 8 cap. 21.
• * 1.94

  Read Jo∣sephus, and the history of the Bo∣hemian persecution
• * 1.95

  Job 1
• * 1.96

  James 5. 10, 11
• * 1.97

  Act. 20. 23. 2 Cor. 11.
• * 1.98

  Prov. 22. 1 Eccles. 7. 1
• * 1.99

  Eph. 6. 12
• * 1.100

  Matth. 4
• * 1.101

  I am with∣out set up∣on by all the world, and with∣in, by the Devil and all his An∣gels, saith Luther.
• * 1.102

  Hee that can say, when hee is tempted as that young convert, e∣go non sum ego, is hap∣py enough under all his temp∣tations
• * 1.103

  Heb. 2. 17, 18
• * 1.104

  Exod. 14. 9
• * 1.105

  Israel go∣ing in∣to Egypt, had no op∣position, but travel∣ling into Canaan, they were never free.
• * 1.106

  Rom. 8. 34 1 John 2. 1, 2 Zach. 3. 1, 2, 3
• * 1.107

  Joh. 17.
• * 1.108

  Saith Christ, Lord, here is wisdome for their folly, hu∣mility for their pride, heavenli∣ness for their earthli∣ness, holi∣ness for their wicked∣ness, &c.
• * 1.109

  Rom. 8. 28 Jam. 1. 12.
• * 1.110

  Rom 5. 3, 4 Frequent engage∣ments add to the souldiers skill, and much en∣crease his experien∣ces.
• * 1.111

  Those souldiers that are most in fighting, are least in sinning, and most free from diseases.
• * 1.112

  Prov. 30. 10,—ult. 1 Pet. 1. 6, 7
• * 1.113

  Tapers burn clea∣rest in the dark.
• * 1.114

  Cant. 3. 6, 7
• * 1.115

  Heb. 6. 19
• * 1.116

  The skil∣fulest com∣manders and lea∣ders are of greatest service and use to the souldiers.
• * 1.117

  Luther in Gen. 27. Rev. 2. 24
• * 1.118

  1 Sam. 17.
• * 1.119

  Job 1. 2 Cor. 12. 7, 8, 9, 10
• * 1.120

  2 Sam. 23. 13,—18.
• * 1.121

  Rom. 8. 35,—ult. 1 John 1. 3, 4
• * 1.122

  Exod. 14.
• * 1.123

  2 Cor. 12. 8, 9
• * 1.124

  So Ber∣nard, Ba∣sil, G••rgo∣nia, Tru∣cilla, James, Ja∣cob, Daniel.
• * 1.125

  Luk. 4,
• * 1.126

  Heb. 12. 1, 2 2 Cor. 3. 18. Heb. 2. 17, 18
• * 1.127

  1 Pet. 5. 8
• * 1.128

  Ephes. 6. 10,—18
• * 1.129

  2 Cor. 5. 1, 2, 3.
• * 1.130

  Psal. 9. 4. Gen. 49. 23, 24
• * 1.131

  As the Nurse up∣holds the little childe, &c.
• * 1.132

  The very Heathen hath ob∣served that God doth not love his chil∣dren with a weak af∣fection, but with a strong masculine love. Sene∣ca.
• * 1.133

  Gen. 42.
• * 1.134

  Mal. 3. 6.
• * 1.135

  Exod. 2.
• * 1.136

  Psal. 23▪ 4 Psal. 139. Gen. 28. 16
• * 1.137

  Cant. 2. 14
• * 1.138

  Psal. 42. 1, 2, 3 Psal. 63. 1, 2, 3
• * 1.139

  Cant. 5. 6.
• * 1.140

  Exod. 33. 20.
• * 1.141

  Psal. 30. 6, 7
• * 1.142

  Mal. 4. 2.
• * 1.143

  Isa. 17. 14 Psal. 30. 5. Psal. 40. 1, 2, 3 Psal. 5. 11 Psal. 42. 5, 8, 9, 11
• * 1.144

  So Mris. Honey∣wood, Mris. Ka∣therine Breterg, and divers others.
• * 1.145

  Gen. 45. 1, 2, 3, 4
• * 1.146

  Heb. 10. 38, 39. Christ the Captain of our sal∣vation will execute Martial Law upon all that withdraw from their colours, &c.
• * 1.147

  Gen. 2. 24
• * 1.148

  2 Pet. 1. 4
• * 1.149

  And that, John 14. 21, 23. and that, 1 Sam. 12. 20. Isa. 60. 19,—ult.
• * 1.150

  Psal. 119. 103. 72. v. ••sa. 19. 10 Pro. 8. 11 Jo•• 23. 12
• * 1.151

  Heb. 5. 2
• * 1.152

  Plin. Nat. Hist. lib. 11. cap. 17
• * 1.153

  Plutarch,
• * 1.154

  Chrysost. ad Pop. Antioch. Hom. 47. & in Mat. Hom. 24.
• * 1.155

  Austin saith, Lord, I am con∣tent to suf∣fer any pains and torments in this world, if I might see thy face one day; at such a rate did he prize the face of God.
• * 1.156

  Chaimi.
• * 1.157

  2 King. 4. 15, 16
• * 1.158

  Isa. 50. 10
• * 1.159

  Chap. 63. 15, 16
• * 1.160

  Job. 13. 15 Faith acts in the most kingly way when it hangs up∣on a kil∣ling God.
• * 1.161

  Psal. 22. 1, 2 Christ was onely for∣saken in regard of his hu∣mane na∣ture, not in respect of his God∣head.
• * 1.162

  Psal. 71. 20, 21
• * 1.163

  Phil. 15.
• * 1.164

  Isa. 39. 2 A good re∣nown is better than a golden girdle, saith the French Proverb.
• * 1.165

  3 Joh. 12.
• * 1.166

  Plaut.
• * 1.167

  Luk. 15. ult.
• * 1.168

  Ruth 1. 14
• * 1.169

  Act. 24. 16
• * 1.170

  Mat. 5. 10, 11, 12 1 Pet. 3. 14. ch. 4. 14 Psal. 69. 7 Gen. 39. Psal. 52. 2 Sam. 16. 11, 12. 6. 13. 15. ch. of Job. Jer. 51. 51
• * 1.171

  Esth. 3.
• * 1.172

  Jer. 20. 7, 8, 9. Rom. 3. 8 2 Cor. 6. 8 1 Cor. 4. 12, 13
• * 1.173

  Act. & Mon.
• * 1.174

  As Tertul∣lian, Mi∣nutius, Fae∣lix, and o∣thers de∣clare.
• * 1.175

  Hippias.
• * 1.176

  Kimchi.
• * 1.177

  It is a foolish thing, saith Cato, to hope for life by anothers death; the world pra∣ctically speaks as much eve∣ry day.
• * 1.178

  The Greek word sig∣nifies one who doth profess an Art of couzening people to their faces.
• * 1.179

  Exe muk∣terizon. Read that, Mark 15. 19. Isa. 57. 4. Mat. 27. 28, 29.
• * 1.180

  The tongues of wicked men are like the Duke of Medina, Sidonia's sword, that knew no diffe∣rence be∣tween a Catholick and a He∣retick, the lashes of lewd tongues is as impos∣sible to a∣vo••d, as ne∣cessary to contemn.
• * 1.181

  Socrates.
• * 1.182

  Isa. 65. 15. ch. 61. 7 Psa. 68. 13 Mal. 3. 17, 18.
• * 1.183

  Mat. 27. ult. ch. 28. 2.
• * 1.184

  Heb. 11. 25, 26
• * 1.185

  Isa. 41. 11 Jude 15.
• * 1.186

  1 King. 22. 1. 22 2 King. 9
• * 1.187

  Amos 7. 17
• * 1.188

  Esth. 7. 10. ch. 9, 10
• * 1.189

  Dan. 6. 24.
• * 1.190

  Euseb.
• * 1.191

  Act. & Mon.
• * 1.192

  Euseb.
• * 1.193

  Niceph.
• * 1.194

  Ezek. 18. 25. ch. 29. 33. 17. 20, 29. Jer. 2. 5, 6.
• * 1.195

  Rom 9 Psal. 50. 21 It were ve∣ry strange that I should please a world of men, when God him∣self doth not give e∣very man content. Salv.
• * 1.196

  Psal. 70. 5 Psal. 6. 13 Psal. 13, 1, 2 Psal. 94. 3, 4 Zech. 1. 12
• * 1.197

  2 Cor. 1. 8, 9 Psal. 105. 17, 18, 19
• * 1.198

  Deut. 32. 36. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Exod. 12. 17, 41, 42 51
• * 1.199

  Isa. 49. 14, 15, 16 Jer. 31. 20. Psal. 77. 9, 10 Isa. 54. 7, 8, 9, 10 Isa. 62. 3, 4, 5
• * 1.200

  Psal. 78. 41
• * 1.201

  Act. 1. 7. ch. 17. 26
• * 1.202

  Psa. 90. 15 Psal. 70. 20, 21. & the first and last chapters of Job com∣pared.
• * 1.203

  2 Sam. 1