JOY IN Tribulation. OR, CONSOLATIONS FOR AFFLICTED SPIRITS.  
By PHINEES FLETCHER, B.D. and Minister of God's Word at Hilgay in Norfolk.  
PSAL. 34. 19 Many are the troubles of the righteous; but the Lord delivereth him out of all.  
LONDON: Printed for james Boler, dwelling at the sign of the Marigold in Paul's Churchyard. 1632.   

TO THE TRULY HONOURABLE, MY MOST Honoured Cousins, Sir WALTER ROBERTS, Knight and Baronet: and to his gracious Lady, everlasting Consolations of the Eternal Comforter.  
SIR, your very ancient Gentry doth not so ennoble you in the eyes of the world, as your new man in the sight of the Church: 
Greg. Naz.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith that ancient & eloquent Father, The new birth is the noblest birth: In the Creation, Man was the first, and last creature; last in time, first in place and dignily, being made the Son of God, 
Luk 3. 38.  and the great Favourite of heaven. And now the New Creature, though last borne, as jacob, yet as Iac●b, obtains the birthright, and overtops the elder. The best Herald, God's blessed Spirit, prefers the Beraeans as more Noble, or best borne, 
Acts 17.11  who received the Word with all readiness of mind, etc. And surely if high blood of Generous parents sets us aloft in the eye of the world, how much more lustre among Christians will that immortal seed give you, whereby you are borne, 
joh. 1. 13●  not of blood, nor of the will of the flesh, nor of the will of man, but of God.  
Now though I well know that the near relation of fleshly Alliance, and blood which is betwixt us, (beside many other knots of friendship) have tied my heart, long since, unto you both, in all unfeigned affection, yet this spiritual kindred is a much dearer, and nearer link, uniting my soul unto you in the bond of the Spirit; so that I can truly say with that blessed Apostle, 
●●es. ●. 8  I am affectionately desirous of you, and willing to impart to you (not only this slender fruit of) the Gospel (but) mine own soul, bebause you were dear unto me. I am confident you will receive this pledge of love with the same affection with which it is presented, and therefore leaving these few Consolations to the application of that great Comforter, and yourselves with all your Olive branches, unto the Unction of that holy one, and perfect growth of the blessed Spirit, I commend the weak Author to your Christian love, and prayers, who while he is, shall ever be  
Your willing servant in the Lord jesus, PHINEES FLETCHER.   

TO THE POOR in SPIRIT.  
CHristian Reader: Whosoever thou art who mournest, and art humbled under the sense of spiritual poverty, to thee belongs that blessedness of the heavenly kingdom, and strong consolations of that great Comforter: 
Mat. 5. 3,4●  witness he that bought it for thee, and by his own mouth hath bequeathed it to thee in his Testament. But how cunning Satan is to hide this evidence from thy blubbered eyes, w●ll need no other testimony than thine own unquiet and dejected spirit. The height of grace is rejoicing in the Lord: 
1 Pet. 1. 8.  and this is a joy unspeakable and glorious, and indeed a lesser heaven upon earth. Now that cursed enemy envies thee that thy future heaven, but is raging mad that thou shouldst even here also enjoy an heaven of joy, in this vale of tears; therefore employs all his policies, and fallacies to hinder thy rejoicing, and to hold down thy heart in distrustful fears and sorrows.  
Thou mayst easily observe, that none have been more c●st down in this uncomfortable mourning, than those, who (thou wilt confess) have had most cause of rejoicing.  
That Princely Prophet had the oath of God (attesting by his holiness) that he would not fail David. 
Psalm 89.35  And I know thou wilt acknowledge that he was (in the deepest mourning) a blessed Saint, and had great cause to rejoice always in the Lord; yet was there a time when his soul lay groaning under an intolerable burden of heavy discomforts. 
Esa. 50.10  He that when he walked in darkness, and had no light, when not one spark of earthly consolation shined forth unto him, 
See 1 Sam. 35●6.  could yet stay himself on the Lord, and could fill his heart (in this wane, nay, eclipse) with the borrowed light of his countenance, ●ven this Saint found a time when his soul refused comfort; 
Psal. 77●2.  when even the remembrance of ●od) his main cordial) became his spe●iall co●asive; so that his spirit was overwhelmed with it. Read carefully that 77 Psalm, and thou wilt confess that thy troubles of spirit do not equal, at lest cannot exceed his.  
It is a constant practice of Satan, to hold, and rock a carnal heart in all presumptuous quietness, and rejoicing; and, (if he may) to keep down the believing soul in continual unchearefulnesse and mourning. I have desired therefore to publish this little Treatise, which God hath blessed to some in private, that if he be pleased to glorify his power in great weakness, thy wounds may be suppled, if not cured; and to give occasion to some Brother, who hath more gifts, and less employment, to enlarge this excellent subject. Remember thou, that the joy of the Lord is thy strength. 
Neh● 8.10.  Oh let not thy sorrow, (no not for sin) drown thy rejoicing in that Saviour, who is become sin for thee, that thou mightest be the righteousness of God in him. 
2 Cor. 5. ●1  I know when thy soul is far from peace, thou wilt be ready to say, My strength, and my hope is perished from the Lord; 
Lam. 3.24, 25,26.  but remember, the Lord is thy portion: Remember, It is good that a man should both hope, and quietly wait for the salvation of the Lord. And let thy heart be assured (and in that assurance comforted) that The Lord is good unto them that wait for him, to the soul that seeketh. Wait for thy Lord, for he will come, and will not tarry. He that testifies these things saith, 
Rev● 2●●2●●  Surely I come quickly. Amen, Even so, Come Lord Jesus. If you receive any profit, let me have some use of it in thy prayers.  
Thy compassionate Fellow-member, P. F.   

CHRISTIAN CONSOLATIONS FOR THE AFFLICTED SPIRIT.  

CHAP. I. The necessity of comfort in this life.  
AS in this estate of mortality our weak bodies stand in continual need of reparation, as well by Physical purgations, to dissolve and cast out ill humours, which through distemper either of air or diet have crept in upon us, as continually by seasonable refresh, and some exercise to gather & maintain strength and health; so, and much more our weaker Spirits, in this sinful world so subject to backsliding, have much necessity of continual comfort, as well to raise up our fainting souls, when they are staggering through unbelief; as to underprop and hold them fast, when they stand by faith.  
For Comfort in the large sense being nothing else, but the fortifying the heart against the assault of evil, it cannot be denied, but that malicious enemy of man, especially of Christian men, holds every one in a strait siege, and fails not to make battery by all manner of engines against soul and body with temporal and spiritual evils. The most have most need of comfort, but no sense of their need: for they suppose they are strong, 
Rev● 3.17.  and have need of nothing: They are lusty and strong, 
Psa. 73● 4●5  they are not in trouble as other men, nor are plagued as other: they conceit themselves all whole, as those proud pharisees, & see no use of a Physician: but this strength is merely imaginary, and (as a dream) only in their fancy, and therefore but a castle in the air. Even in earthly, much more in the spiritual estate, no man is so weak indeed, as he who is strong in his own conceit: this very conceit being as a traitorous warder to open a door of security, & betray all to the enemy. Others feel much want of comfort, but want not so much as they feel: for being strongly assaulted, and finding great weakness, they think all lost, or very desperate; and utterly forget that then they are strong indeed, 
● Cor. 12. 10.  when they are weak in their own feeling: sense of weakness thrusting out importunate prayers to seek for help, and importunity of prayer never failing to bring in strength and succour.  
But Comfort in the stricter sense, being nothing else but a ●enitive plaster for a wounded Spirit, is by our heavenly Physician prescribed only to an heart sick of sin, and broken with godly sorrow. To apply that Balm of Gilead to any other Patient, we (his Apothecary's) have no warrant; but to administer it unto these we have straight charge and commandment.  
Certainly, our most blessed Saviour purposely took upon him our infirmities, that being himself touched with the ●eeing of our weakness, 
Heb. 2. ●● 18. & 4. 15●  he might be a merciful high Priest: most unlike those Pharisaical Priests by himself condemned; They bound heavy burdens, and grievous to be borne, 
Mat. 23 ●●  and laid them on men's shoulders, but would not touch them themselves with one of their fingers. 
Ma●● 11. ●●  
1 joh. 5. ●●  But his yoke is light (his Commandments not grievous) and yet he beareth it first himself, and receiveth the whole weight upon his own shoulders. As he therefore command's his Disciples to take up their cross and follow him and shuts out of his company all such as refuse (as being unworthy of him; 
Mat. 10.38 ) so he takes it up first himself, and either proportions the cross to their strength, or measures strength to them, according to the cross which they bear. First, the curse he taketh altogether upon himself, 
Gal 3. 13.  and beareth it off wholly from them. Secondly, he sendeth in that Comforter to them, who shall sustain and strongly carry them through, and when by reason of sinful infirmity they are ready to faint, shall put new spirit into them.  
And to this end he doth not only command his Mess●ngers to rebuke sharply, 
Ti●●1. 13  that men may be sound in the faith, & the dead rotten flesh of our corrupt nature may be cut out; but chargeth them to comfort; 
2 ●im. 4THS  for so signifies all that word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) ordinarily translated exhort. 
2 Sam● 〈…〉  And as David sent his servants to comfort Ha●●n, s● the Son of David, our most gracious Saviour, sends his Ambassadors to every afflicted and dejected soul, and commandeth them comfort you, 
Esa. 40. 〈…〉  comfort you my people, Speak comfortably to jerusalem.  
As therefore we are most willing to bring, so must thou who art a Christian be as ready to receive this m●ssage.  
I am one (the least and lowest, yet one) of these Messengers: and who are the Israel of God, and his true (suppose never so weak) servants, but those that desire to fear his name? 
Neh. 1. 10, 11.  who shall be refreshed, 
Mat. 11.29.  but he that is laden? wherefore hath God given a tongue of the learned, 
Esa. 50.4.  but to minister a seasonable word to h●m that is weary? and if we are weary, why do we not accept, nay greedily take hold of the refreshing offered? whosoever thou art who groanest under the burden of sin, and sighest to feel the fetters of thy strong corruptions; whosoever breakest thy heart, disquietest, and vexest thy spirit in the sight and sense of thy rebellious flesh, crying out, 
Rom. 7.24.  Who shall deliver me from this body of death? 
Psa. 119.32  When wilt thou enlarge my heart, that I may run in the way of thy Commandments? know the Lord jesus was purposely anointed for thee, 
Luk. 4. ●●●  even to heal the broken hearted, to set at liberty them that are bruised: know that all the comforts of the blessed Spirit are thy portion; and not only the Minister, but every member of Christ upon occasion bound to reach it forth to thee, and charged to comfort the feeble minded. 
1 The. 〈…〉  Now therefore as the Lord h●th given me an heart and hand desirous to distribute a word of comfort unto an● fainting Christian, so the same God of all mercy and compass on give every weary soul an hand to take fast hold of it, and to hold it fast; to receive it readily, and steadfastly to retain it. Verily to this end the Father of our Lord jesus Christ, 
2 Cor. 1.3, 4.  the father of mercies, & God of all comfort doth comfort us in all our tribulation, that we may be able to comfort them which are in any affliction, by the comfort wherewith we ourselves are comforted of God. Let not therefore the Consolations of God seem a small matter unto us. 
job 15. 11  Comfort then in every respect is very needful: needful for the Stewards of Christ, faithfully to deal this portion to the afflicted, and no less need have they to receive it: But where (saith the sick soul) oh where should I find it.   

CHAP. II. Where comfort is to be found: even in all things; and first in affliction itself.  
SUrely it is not the least of our miseries, which sin brought in upon us, that with the loss of all spiritual comfort, we lost also all knowledge where to seek & find it. How easily can we by our taste discern the best meats and drinks, how easily can we learn where, and how to procure them? but in what consisteth our true comfort, the strength and solace of our poor, naked, miserable Spirits, and where to search for it we are wholly ignorant, blind as stones, nay worse, wilfully blind. What fool will let down a net for fish in the mountains, or set a toil for Dear in the Seas? 
Mat. 7. 16●  Do men look for grapes of thorns, or figs of thistles? yet this madness is common to natural men, who think to find strength in vanity, and comfort in vexation: when seeks a rich man for shelter against the evil day? His wealth is his strong City, & an high wall in his conce●t. 
Pro● 18,1●  Where do worldlings search for, and hope to find joy, 
Psal. 4.7.  and solace? in their Wheat, and Wine. The Epicure comforts and cheers up his soul, Eat, drink, and be merry, 
Lu. 1●. 19●  thou hast goods laid up for many years. Nay, the drunken Hog thinks to drink down sorrow in his swil-tub; 
1 Cor. 15. 3●  Let us eat and drink, for to morrow we shall dye. Come, and I will bring wine, 
Esa. 56. 12●  and we will fill ourselves with strong drink, and to morrow shall be as this day, and much more abundant: as if a man should seek for Paradise under the frozen Poles, for heaven in hell.  
Now as nothing is more vain then to search for comfort against the sorrows of this world in this world of sorrows, so as fond were it for a Christian to rake out any comfort from the puddles of heathen and natural men. Their best Physicians and medicines can never possibly work upon the part affected, th●t is, the Conscience. The choice of them are but as Io●s friends, miserable comforters. Their barrenness in this fruit will yield us an excellent document how beggar-poore our nature is in any grace; when we observe what weak comforts those strong wits with all their study, and help of nature produced in the necessities of themselves, and their friends. Look what difference we find in swoons and qualms, between hot water and small beer, such, & infinitely more shall we observe between the consolations given by God in the Scriptures, and natural men in their writings. See it in some instances.  
As first against affliction in general: All calamities (say they) are either casual, and a wise man will despise chanceable events; or else fatal, such as by destiny are set out for us, and therefore cannot be avoided, but must be borne. Now consider what virtue there is in such a plaster to heal the least scratch of any trouble.  
Compare with this the comforts of the blessed Spirit i. God offers himself to thee in affliction as a Father: 
Heb. 1●. 7.  armeth thee with proportionable strength to pass through it: 
1 Cor. 10● 13.  cleanseth thy defiled heart by this purging fire, 
Pro. 20.30  and purifies it from the dross of sin; 
1 Cor. 11. 32.  prevents eternal condemnation, 
2 Cor. 14.7  and embrightens thy heavenly crown by it. And what wound so deep, which these ingredients will not perfectly cure, and skin sound?  
Come to particulars: In banishment, the Philosopher will tell thee, Every soil is a valiant man's Country. In disgrace and infamy, It is but popular breath, lighter than air. In death; Cities (say they) States, the whole world of men are mortal. Now alas what strength is there in these weak reeds to bear up a soul plunged, and even swallowed up in fear and horror? Certainly, if a man were sinking before, these comfortours would be so far from raising his dejected heart, that they would rather utterly overwhelm, and drown it in all hopeless perplexity.  
But our great comfort makes us to see, 
Heb. 11.13  that here we are strangers and Pilgrims: 
Phil. 3.20  neither can we be exiled from God, and from our heavenly jerusalem, 
Mat. 5.11. 12.  and Blessed are you when men revile and persecute you, and say all manner of evil of you. Rejoice, and leap for joy, for great is your reward in heaven. He maketh us to know that death is bu● a sleep in the Lord, 
1 The. 4.14.  a rest from all labour, 
Rev. 14. 1●  which cannot separate from the love of God, 
Rom● 8.38. 39  but uniteth us unto Christ. 
Phil. 1. ●. ●.  By these and such like, the souls of the faithful have been revived, and quickened in the midst of death, and supported in spite of all opposition of Satan, and his instruments. Heathens than are Physicians of no value, and all their Simples gathered from their natural reason, like to those of our Empirics, which perhaps will not hurt, but certainly will nothing help us.  
Therefore passing by these dry pits, which will hold no water, let us come to the springhead, even our glorious head, the Lord jesus (who is both the Physician, and medicine of the broken heart) and to his holy Ordinances, the channels (full channels) of all heavenly consolation.  
For I purpose not here to sum up all the Cordials, which may refresh and glad an humbled, dejected Spirit, (that must be the work of greater gifts and longer time) Verily as the Bee draws honey from every herb, eve● weeds and venomous plants; so the faithful Christian may extract comfort from all things, even the most grievous and fearful. If he looketh up to heaven, it was made for him; here to light him, hereafter to harbour him: If down to the earth, it is given to the Sons of men, especially the Sons of God, as a Nurs● of their temporal life, and a bed in death. All the Creatures are his; nay, death and hell yield him this comfort, (not only that he is delivered from them, but) that they shall revenge him of his enemies, and torment his tormentors. But I desire to be short, & therefore will confine myself to narrower limits.  
Now as in any great house there are not only Cisterns retaining, and by diverse pipes conveying water unto every Office, but specially a living well, or fountain, feeding these Cisterns: So in the Church, (which is God's house) we shall find certain Ordinances of God, wherein he lays up, and whereby h●e conveys these sweet refresh unto our souls: Afterward, they will lead us on unto the Wellhead, that River of God, nay, Seas and Oceans of all consolation, even the God of all comfort. First, therefore, (to omit many) the Lord hath stored up for us, & bringeth home to us much comfort, as well in other holy means, as in affliction itself. But (as Nathaniel of Nazareth, so) some Christian, perhaps, will speak of affliction: Can any good thing come out of evil?   

CHAP. III. The description and distribution of Afflictions.  
TRue it is, that Affliction is of itself the very Spring of bitterness, worldly sorrow, and death: The natural fruit of it is no other but murmuring, cursing, and desperate blaspheming; but is wholly changed through the grace of God, powerfully working in it. Look as the waters of Marah were very bitter, 
Exod. 15. 23.25.  yet wh●n the Tree, pointed out by God, was cast into them, they became sweet: And as those Springs of jericho flowed with death and barrenness, 
2 Kin. 2.19 20,21,2●.  yet were healed by Elisha with salt: so when God seasoneth Afflictions with that Tree of Life, 
Heb. 2.10  (who was himself consecrate through Afflictions,) and with that Salt of his Spirit, he maketh them wholesome and pleasant.  
The Cross, therefore, is as some wine, which though of itself it be tart & unpleasant, yet seasoned with a little Sugar, it will not only go down with delight, but warm the stomach, and make the heart merry.  
Now Affliction is nothing else (as we know) but some evil and grievance pressing us either in body or soul, drawn in by sin, and sent in by our just God; in general, (as an Herald of Arms) to summon all men to lay down their rebellion, and come in by Repentance: in particular, a Messenger of wrath, and beginning of hell to the reprobate and disobedient, but an Ambassador for peace, and the narrow gate to heaven to the Elect and faithful. Briefly to run over this description:  
That Affliction is a grievous evil, shall need no other witness but our sense; yet further testified by that infallible Truth: 
Heb. 12. ●1  No chastisement for the present seemeth to be joyous, but grievous. That it is the attendant of sin, is evident: 
Rom. 5.12, & 6.23.  Death entered by sin, and the wages of sin is death temporal and eternal. 
Lam. 3.39.  Wherefore is the living man sorrowful? Man suffereth for his sin. 
jer. 5. 25●  Your iniquities have hindered good things from you, and your sins have turned away these things. In a word, read Deutr. 28. from the 15. ver. to the end, and, we shall there find, that the disobedience & breach of God's law (which is sin, 1 joh. 3.4.) is that needle, which draweth after it the whole file, and long thread of misery and evil.  
Again, that God is the sovereign disposer, who ordereth it according to his own pleasure, is most evident: 
Lam. 3.38, 42,43,44, 45.  Out of the mouth of God proceedeth not evil, and good? yes answereth the same Prophet, & Spirit: We have transgressed and rebelled, and thou hast not pardoned. Thou hast covered with anger; and persecuted us; thou hast slain, and hast not pitied; thou hast covered thyself with a cloud, that our prayer should not pass through; thou hast made us the offscouring and refuse in the midst of the people. Shall there be any evil in a City, 
Amos 3.6.  and the Lord hath not done it. I make peace, and create evil? 
Esa. 45.7.   
Moreover, that the general end, and office of affliction is as a trumpet, to summon and call us into the Courts of God, to lay down our rebellion, and acknowledge our fealty, is every where manifest in Scripture: 
jer. 18.11.  I prepare a plague, and purpose a thing against you, return therefore every one. 
Amos 4● 6, 7,8,9,10, 11.  I have given you cleanness of teeth, yet have you not turned unto me. I have withheld the rain, yet have you not returned unto me. Pestilence have I sent among you, yet have you not returned to mee● I have overthrown you as Sodom and Gomorra, yet have you not returned to me: where the Lord most plainly discovereth his end of sending in so many grievances among them, namely, that they might return by repentance. 
jer. 2.30.  I have smitten your children in vain, they have received no correction. Affliction is no good end, when correction, or amendment followeth not. 
Esay 15.  Wherefore should you be smitten any more? you fall away more and more. The special end why God smiteth ceaseth when men reject repentance.  
Furthermore, that Affliction is a messenger of wrath, and indeed the gate of hell to the Reprobate, will easily appear by many plain testimonies. Fire is kindled in my wrath, and shall burn to the bottom of hell. 
Deut ●2. 22, 23.  I will send plagues among them, I will bestow mine arrows upon them. Such were those afflictions laid upon Cain, Saul, judas, etc. Especially this truth will be cleared in those plagus spent on Pharaoh and Egypt; which were not appointed by God, or ever intended as means to reclaim him (else God would have rebuked Satan, and not suffered him to harden the heart of that heathen King by them to further obstinacy) but, 1. to make his resistance more unexcusable; 2. to be forerunners to his destruction of body and soul. For, to this end God appointed him, to show his power in him: even that power of the Potter over the clay, to make one vessel to honour another to dishonour: that power, whereby he hath mercy on whom he will have mercy, and whom be will he hardeneth. Compare Exod. 9 16. with Rom. 9.17.18.21.  
But that Afflictions are Ambassadors of peace to the faithful, and indeed a narrow gate, (yet a gate) leading to their happiness shall most clearly be showed by that which followeth, and in the mean time may be sufficiently manifested by the testimony of the Apostle, 
Act. 14.22.  We must through many afflictions enter into the kingdom of God.  
Now all afflictions may be differenced either from the subject, in which they exist, or the end for which they are sent. The subject in which they exist is either soul or body (where I so far extend the words, as to include in them all necessaries belonging to both.) Thus blindness, hardness, deadness of heart, terrors, grief, desertions of the Spirit, sinful infirmity, & many other may be reckoned among the evils and afflictions of soul: so sickness, pain, loss of friends, poverty, disgrace, and infinite other hanging upon the body and bodily estate. Again, they may be considered from their end, why they are sent by God; namely, for correction to some, to others for confusion; & thus they are chastisements to his children, to rebels punishments It will therefore m●ch further our proceeding, if we briefly lay down the difference between chastisement & punishment  
First than it is more apparent than can be denied, that in the matter of them there is none or little difference: For in outward evils, 
Eccl. 9.2.  All things come alike to all, the same condition to the just & unjust, to him that sweareth, and to him that feareth an oath. So likewise many spiritual evils are common to all; which is evidently cleared in the testimonies of many afflicted Saints; 
Iob● 6, 4.  The arrows of the Almighty are within me, the poison whereof drinketh up my spirit: the terrors of God do set themselves in array against me. 
job. 13.26  Thou writest bitter things against me, and makest me possess the iniquities of my youth. 
Psalm 51.12  Thus David complaineth that he had lost the joy of God's salvation: see also Psal. 38.2. and 2 Cor. 7.5. So then, both the faithful and unfaithful suffer many evils; and the same afflictions in the matter of them befall both.  
Secondly, it must be remembered, that by reason of this nearness in their matter, they are sometimes used one for another: and punishment called chastisement, and chastisement used for punishment, & though not of●en, yet sometime even the Scripture useth these terms promiscuously, affirming the godly to be punished, and the heathen chastened. But in propriety of speech there is very much, and palpable difference: For, Divine chastisement is such affliction which God of his fatherly wisdom and love lays upon his children, for the trial and increase of his grace in them here, and their glory in him hereafter, sustaining them in the mean time by his Spirit, and so bringing forth in them the fruit of holiness and righteousness.  
Contrary, Divine punishment is that affliction which God in wrath and hatred layeth upon the wicked, as an enemy to their confusion, and further damnation, withholding the comfort, and saving work of his holy Spirit, which therefore produceth in them murmuring, despair, and blaspheming.   

CHAP. FOUR The difference between punishnishment and chastisement.  
OBserve from hence five manifest differences whereby the chastisements of God are distinguished from his punishments. The first is from the fountain, or cause, whence they issue. Chastisement is from a fatherly love, and faithfulness in his Covenant. 
Heb. 12. 6.  Whom the Lord loveth he chasteneth, & scourgeth every ●on whom he receiveth. 
Rev. ●. 19.  As many as I love, I rebuke & chasten. See also Pr. 3.12. His promise in his Covenant is, If they break my Statutes & keep not my Commandments: 
Psal. 89.31 32,33, 34, 35.  Then will I visit their transgression with the rod, & their iniquity with strokes: My Covenant will I not break, etc. I have sworn by my holiness I will not fail David. The Prophet knowing this, confesseth, 
Ps. 115. 7●.  I know that of very faithfulness thou hast afflicted me.  
Contrarily, the punishment of the wicked is from the wrath of God, as an Enemy: 
Rom. 1.18  The wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, which withhold the truth in unrighteousness. 
& 2. 8●  Upon them that disobey the truth, shall be indignation and wrath. Thus when the Lord had set down the great provocations of that rebellious people, he infers; 
Deu. 32.22  Fire is kindled in my wrath, and shall burn to the bottom of hell. 
jer. 15.14.  I will make thee to pass with thine enemies into a land which thou knowest not; for a fire is kindled in mine anger, wh●ch shall burn upon you.  
The second difference is in the subject. Divine chastisement is proper to the children of God, but punishment belongeth to rebels. God scourge●h every son whom he receiveth, but bastards are without correction: 
Heb. 12. ●. ●  which is more evidently taught us in that word of the original there rendered (chastise) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a son, or child. Reason also will further confirm it; For correction being the cutting off the offence, that the offender may be reconciled, belongeth therefore to children: But punishment is the cutting off the offender, that others may take heed and beware; and therefore is due to rebels and traitors.  
The third difference is the final cause, or end unto which these afflictions are aimed. The end of chastisement is amendment of life, whence it receiveth the mine of correction; which signifieth to set righ●, or straight. 
Psa. 119.67  Before I was afflicted I went astray, but now I keep thy word● 
Rev. 3. 19  As many as I love I rebuke and chasten; be zealous therefore, and amend. Another end is trial and exercise of our faith, love, patience, and other graces. Hence afflictions called a fiery trial to prove us. 
1 Pet. 4,12  So another Apostle calls tentations, The trial of our faith. 
jam. 1.2,3.  Consider also that saying of Saint Peter, 1 Pet. 1.6.7. Look as by some painful work in putting forth the strength of the arms, legs, etc. for the overcoming of some difficulties, the body is exercised, the sinews and other organical parts much confirmed, the vital, and all the members not a little strengthened: so when our faith, love, patience, or any other member of the new man is employed in any spiritual actions, wherein some fleshly Combatant is vehemently opposed, certain is it, that howsoever (for the present) there may follow some sense (at least) of weakness, yet even the grace so tried, and the whole inward man gathers much comfort, and activeness from such fiery trials. For it is the very exercise of the spiritual man; 
Heb. 12. 1●  yielding excellent fruit to those that are exercised by it. For as trees shaken with the wind are better rooted: so grace after a storm is more firmly settled. 
Rom. 5.3, 4,5:  Patience is wrought out, & perfited by tribulation, & grows fruitful in experienc●: 
jam. 13●●●  when we grow highin our own conceit, and begin to be exalted above measure; then this affliction (as a pruning knife) tops our pride, abaseth us in our own eyes, and humbles us under the mighty hand of God: 
Lam. 3.19. 20.  Remembering the gall and wormwood, my soul is humbled within me. Thus when Peter arrogantly preferreh his faith and love above all his fellow Apostles, and all men; 
Mat. 26.31 33.  If all men be offended because of thee, yet will I never be offended: strooken down with that trial, and sifted, he left his swelling conceit behind him in the sieve, and laying aside his comparisons, answereth in a more modest strain, 
joh, 21.15  Simon, lovest thou me more than these? Lord (saith he) thou knowest that I love thee So also that choice vessel of God was kept down by the buffeter of Satan: 
2 Cor. 12.7  nay, 
See Rom. 8.16.17.  even the assurance and increase of our glory is intended, 
2 Cor. 4.17  and wrought by afflictions. But hath the Lord any such end in the punishment of the ungodly? No; but for this cause have I appointed thee, that I might show my power in thee. 
Exod. 9.16   
The fourth difference is in the adjunct: The assistance of God's holy Spirit (with strength comfortably to bear whatsoever is imposed) is ever adjoined to chastisement: 
1 Cor. 10. 13.  God is faithful, who will not suffer you to be tempted above that which you are able, but will give the issue with the temptation, that you may be able to bear. 
2 Cor. 1.4  God comforteth us in all our tribulations. This we evidently see exemplified in job, who being assailed with all manner of temptations, yet was even mightily supported by that powerful Spirit, by whom in the midst of that fiery furnace (which like that of Nabuchadnezzar, was heated seven times more than usual) he was strongly sustained in faith: 
job 13.15. 16.18. & 19.25,  Though he slay me, I will trust in him: He shall be my salvation: I know I shall be justified: I am sure my Redeemer liveth. Contrary, the punishments of the wicked are no way lightened by this blessed Comforter, and therefore they instantly sink under them: as Saul, Cain and judas. Observe this truth in one instance: 
Acts 12.  Peter is apprehended, imprisoned, bound with two chains, between two soldiers: All this breaketh not his rest: he sleeps, strong light could not awake him, till he was smote on the side by the Angel; he knew the next day was his last, yet see how sound he sleeps: when he awakes he sees a sudden great light, but without any fear. This rest came not from flesh and blood; but that blessed Spirit speaking peace to his soul in Christ, gave him power to say, and do with David: 
Psal. 4.8.  I will both lay me down in peace, and sleep, for thou Lord only makest me dwell in safety. On the otherside, Saul was at liberty, had a strong army, had often vanquished those enemies yet no sooner hard of death (& that by the devil, the father of lies) but falls along on the earth, 
1 Sam. 28. 20,21.  was sore afraid, and there was no strength in him, and though he could not but be very hungry, as having eaten no bread all day and night, yet refuseth to eat. Whence came this fear? from natural cowardice? nay certainly, Saul was a man used to dangers, and naturally of more courage than Peter, a poor Fisherman; but the cause was, 
1 Sam. 16. 14.  The Spirit of the Lord (even in his ordinary gifts, as valour, etc.) was departed from Saul: how then could any strength be in him?  
The last difference between chastisement and punishment, is in the fruits of them. There is no fruit comparable to that of divine chastisement: 
Heb. 12.10 11.  He chastiseth us for our own profit, that we may be partakers of his holiness. It bringeth forth the pleasant fruit of righteousness to them that are thereby exercised. 
2 Cor. 4.17  This momentary light affliction causeth unto us a most excelling excellent (so is the original) eternal weight of glory. Now what can all the world boast of in the least degree comparable to this? I call every christian soul to witness, that all is dung and loss in comparison of these sweet fruits; even that (by carnal men) so much despised holiness, is the image and beauty of God stamped upon a christian, the divine nature; infinitely therefore above all earthly excellencies, which perish with the using.  
But what is the fruit of divine punishment, when the visitation of the judge comes upon them, either in that general day of those great Assizes, or the more particular of his private Sessions; some despair, as Cain, Saul, judas; some murmur, as the rebellious Israelites; 
Rev. 16.9.  some blaspheme the name of God, who hath power over these plagus: 
Host 10●8.  some call to the mountains & rocks to fall upon them, 
Rev, 6.16.  & cover them. Hence ariseth much comfort to every afflicted Christian: even our affliction itself, if we well consider it, will afford us no little help against the grief & smart of it.   

CHAP. V. What comforts a Christian soul may gather from affliction itself.  
FIrst therefore is it a small comfort that this evil cometh not only from God as a Father, but from the wisdom, love, faithfulness of such a father? The Lord in his gracious love determineth to do us good, maketh an everlasting covenant with us (not to please our flesh & blood, but) to do us good, 
jer. 32●40, 41  putteth his fear into our hearts, that we shall never depart from him, yea, to delight in us to do us good: and in his wisdom knowing that there is in us naturally a deceitful heart, starting aside like a broken bow, 
jer. 5. ●3.  an evil and unfaithful heart ready to depart from the living God; 
Heb. 3.12.  such, as when it was at the best, soon turned out of the way which he manded; he appointed his chastisements as thongs to bind us to his fear, and to settle us in his covenant, in which consisteth our only happiness.  
Can we think that God taketh any pleasure in the smart of his children? 
Heb. 12.10  If we (which after our own pleasure) have no delight in the grief of our infants; oh than let our own affections teach us, that he who is love, who is infinite love, 
Lam. 3.33.  doth not afflict willingly, nor grieve the children of men: were not our necessity more than his pleasure, we should never taste of chastisement. How then should we rejoice (if not in the smart of the correction, yet) in the love of the Corrector? Shall a little Sugar sweeten, and make pleasant to our taste many things, which in themselves are sour and bitter; and shall not the love of Christ, which is better than wine, 
Can●. 1.1.  which is better than life itself, 
Psal. 63.3.  sweeten a light, nay the most grievous aff●iction? justly may we blame our taste, that there is much flesh, and little savour of the Spirit in it, 
Cant, 5. 1●  if Christ jesus, who is wholly delectable, and his love, which to us is the most delectable thing in him, cannot take away the bitterness of some gentle, nay, the most sharp correction.  
Secondly, how soveraign● a Cordial is it to an afflicted Spirit, when he remembers that all his troubles are either such as the world layeth upon him to draw him from God to itself, or God layeth upon him, to draw him to himself from the world? Seeing both of them are the very portion of God's children. For the former, persecutions of wicked men, slanders, reproaches, and the scoffs of the world are ranked among chief blessings, and are bequeathed by Christ as his legacy: See, Mar. 10.30. and we in such a case commanded by our Saviour to rejoice, 
Mat. 5. 11, 12.  and to dance for joy, as being a most happy & blessed estate: For the other, should we not as much rejoice in it? 
Heb. 12,7.  For in these afflictions God is offered to us (so is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) as unto Sons. Is there any gift in the world, or is the world itself a gift comparable to God? Seeing then that God offereth himself to us in these chastising afflictions, how welcome should they be unto us, and how great pleasure should we take in them, not for any thing indeed in them, but for that which they bring unto us? Is not their estate woeful, who being in the visible Church, and making no other account but to share the inheritance, shall at length be found bastards, and thrust out of doors (like scornful Ishmael) to their eternal shame and confusion? 
Heb. 12. 8.  Now such are all they who receive no chastisement from the hand of God: who then would not comfort himself in that correction, which is indeed for the time, unpleasant to the flesh, but yet even then, to the spirit, an evidence of an happiness beyond all thought or time? who would not with Moses, 
Heb. 11.25  rather choose to suffer affliction with the children of God, then to enjoy the pleasures of sin for a season?  
Another especial comfort we may receive from the end or purpose of God; namely, that his grace which he hath given us may be tried, and so himself glorified. Now this trial implieth not only the proof, or manifestation of it, that others might take example by it, and God might have glory, but also a defecation (as I may say) or purifying it, taking away the rust, soil and filth which it gathereth by our corruption. 
Isa. 105●19  Thus in the first sense the Lord tried joseph by his affliction. Thus Abraham's faith; thus the faith of those three royal young men was proved or tried. 
Dan. 3.  Likewise that other kind of trial, whereby, as gold is purified in the furnace, so grace in affliction, is mentioned by the Apostle, 
1 Pet. 1.7.  That the trial of your faith being much more precious than gold, though it berried by fire, might be found unto praise, and honour, and glory. So job, 
job 23. 10  He knoweth my way, and trieth me, and I shall come forth as gold. A speech worthy to be (as indeed it is) eternised for ever, and fitly written down by the finger of that blessed Spirit, by whose mouth it was also spoken. The Lord (saith that holy Patient) knoweth all my ways; he knoweth how dear, more than my appointed food, I have occounted his Word: he knoweth that I have followed his steps yet he trieth me, (not because he is ignorant of any thing in me, for he knoweth all my ways, but) first, that as in a furnace the most precious metal leaveth behind it some dross, so I from this trial might come forth much more purified and cleansed from my sinful stains and pollution; and secondly, that I might be current in his kingdom, even a pattern, as well of his powerful grace in upholding me, as of patience to them which shall be hereafter exercised by like afflictions. A Christian who hath seen and loathed the filthiness of his sinful heart, what will he not be willing to do or suffer, that he may have it cleansed? Many weak women will endure much to mend some deformity in their bodies, and shall not a Christian suffer the devil's image to be scoured off (although it be with smarting water) that the beauty of God may be imprinted upon him?  
But especially it should much refresh us to know, that he who hath guided us into this narrow way of affliction, will safely lead us through it, and bring our feet into a large place, even the liberty of God's children: going along with us in all our evil, and upholding us in it for our good, and God's glory. Surely, if the Furnace heated at once as for seven times, 
Dan. 3.  could not consume the bodies of those stout Confessors, nay, could not sing a thread of their garments, so long as the Angel of the Lord was among them; what affliction or trouble shall hurt us, when the Lord of Angels is with us, nay in us, supporting our weakness, and bearing it out in all our troubles?  
Lastly, the many excellent delightful fruits springing from this bitter root, will abundantly recompense, and with great, yea, infinite usury repay all that evil which can possibly be in any affliction. First (which before was mentioned, 
Pro. 20.30 ) The blueness of the wound serveth to purge the evil, and the stripes within the bowels of the belly. It purgeth out the old leven, and maketh us a new lump. Secondly, the fire of affliction softeneth our iron hearts, and prepareth them for the hammer of the Word, 
jer. 23.29.  to frame us after the image of God, and to set upon us the beauty of his holiness. It bringeth forth the pleasant fruit of righteousness. Now what is there in all the world, which if we might wish and have, we would prefer or equal with this holiness? Neither should it too much trouble, nay in some respect it should cheer us that we find inward terrors, & grievances, doubts, desertions, buffeters of Satan; we apply outward medicines to infants and weak ones, but inward Physic, as it is given by expert Physicians, to the strong, so it worketh more strongly. Inward stripes work on the bowels, cleanse the inward man: this shaking rooteth our faith more strongly, and this disease of doubting occasionally, seeleth us in more fullness and assurance of faith.   

CHAP. VI The application of this comfort by meditation.  
NOw when we have well tasted and swallowed this Cordial, let us by some meditation, and particular application labour to digest it, and even incorporate this spiritual food into our souls. For as it is with this earthly, so is it with that heavenly fire of the Word; it will soon be extinguished, or else lie dead & useless, unless it be blown up by meditation. Thus therefore let the afflicted spirit confer and commune with itself.  
Is it not my gracious God who reacheth forth this bitter cup of wormwood to me? Come it not from his wonderful love, and faithfulness in his Covenant; who promising to do me good, hath therefore in my necessity tempered this potion for me? My unfaithful heart requireth it, his faithfulness giveth it. My dead, cold heart, and the sick sinful matter in my soul calleth for it: his flagrant love, his wisdom and compassion administereth it; and shall not I then receive it? If he sent it in wrath, should not I take it with humility and patience? and if he reach it to me in love and faithfulness, shall not I receive it with cheerful thankfulness? 
joh. 18.11  Oh shall not I drink of the Cup which my Father hath given me? Had it been a Messenger of confusion, well might I tremble and mourn, yet not murmur, but being an Ambassador of peace, employed purposely for my Sovereign, and Supreme good, and his glory, shall I not make it welcome? And will not he work his own ends by it? Shall no● this bitter root, by his sanctifying power, shoot forth that most pleasant fruit of holiness and glory? Oh thou ravishing beauty of Divine holiness, thou most excellent Image, and nature of God Oh thou unspeakable and unconceivable happiness with God in glory! Shall any thing be unwelcome which bringeth you to me, or carrieth me to you? Were it water, fire, were it hell itself, should I not pass through it to attain you? This light affliction bringeth with it a weight of glory: This momentary affliction, an eternal glory: this despised affliction, an excelling excellent glory; and can then the root be so bitter, as the fruit delightful? Can I with a good will, nay, with pleasure, eat a bitter or sour salad, as helping to purge out some melancholy humours, and to whet the dull appetite; and shall I not much more swallow this Pill which is bitter only in the mouth, but in the stomach full of sweetness and nourishment? Nay, are not all these afflictions (being sanctified by God) especial evidences of my adoption and filiation through Christ? Are not these stripes so many witnesses that I am his child? And this smart, a sure testimony that I am genuine and no bastard? And with all the res●, hath not he promised and assured me not to fail, nor forsake me, but to uphold me in it, and bring me through it, and comfort me by it, and glorify me after it? Have not all the members of that glorious body, and the Head himself, the Prince of glory, been perfited through afflictions? 
Heb. 2. 10.  Have they not all (Head and members) passed through this vale of tears, this roa●ing wilderness, through many fears, terrors, grievous desertions; 
Heb. 5.7.  crying out with strong cries, and bitter, to him that is able to save them, 
Heb. 12.2.  yet setting the joy before them, have endured the cross, despised the shame, and are now set down in the glory of God. Now therefore, 
Rom. 5: 5.  rejoice my soul in tribulations, knowing that tribulation bringeth forth patience, and patience, experience; and expertence, hope; and hope maketh not ashamed, because the love of God is shed abroad in our hearts by the holy Ghost, who is given to to us. 
●am. 1.3.  Nay count thou it exceeding joy, when thou falle●t into these temptations, knowing that the trial of faith bringeth forth patience.  
Only thou (oh my gracious God) who scourgest every Son whom thou receivest, receive me whom thou scourgest. Thou who chastisest where thou lovest, oh love this poor soul which thou chastisest! Thou who correctest not for thy pleasure, but for our profit, oh teach me to profit by thy correction! Make my soul to partake of thy Son's holiness, and then lay on what measure thou seest good of his affliction. Oh let me be conformed to his death and sufferings, that I may be conformed to his life and resurrection. Gracious Father, after thou hast crowned me with his thorns, crown me also with his glory.   

CHAP. VII. Comforts arising from the Word.  
NOw as good Chyrurgians often heal some sores with lancing, and cure with wounds; so the Lord most frequently openeth some passage by affliction, and maketh an issue for the sinful corruption of our souls, to drain them, and draw out the sinful matter which is in them; and maketh a lesser wound to cure the greater. But as he useth these lancers and corrosives, so also hath he singular lenitives and anodynes to comfort and strengthen the wounded Spirit. Three especial means hath the wisdom of God set out for sovereign Cordials to a sick soul. First, his Word: Secondly, those holy mysteries which we ordinarily call Sacraments: Thirdly, Prayer: all of them fitted by his wisdom to our necessity, and excellent helps, as well to preserve the sound, as to heal the bruised heart. For Prayer is as the opening of a festered wound, and letting out the filth of the soul, that corrupt core of the old Adam, which filleth it with pain & anguish. The Word is as the plaster, which applying the death and resurrection of Christ unto the sore, as well rotteth and draweth out the sinful matter, as also quickeneth the sounder part, and causeth the spirit to grow and wax in health and strength. The Sacraments are as Roulers binding on, keeping close and fast the plaster to the pa●● affected. Of all these something would be noted severally, but briefly.  
To begin with the Word, I purpose not to gather thence all those comforts which are every where stored up in it, this task would take up all the time of Methuselah. It shall be sufficient evidently to demonstrate, first, That God hath given his Word to be a comfort to his chosen; and secondly, wherein generally it may be applied unto us as a sovereign Cordial. Neither do I intend to distinguish between the Word written and preached, the substance being in both the same, and the difference only in the means and manner of conveing it unto us; the one being as the Salve in the lump, the other as the same Salve, spread and applied. Sufficient is it, that whether it be delivered by hand or mouth, 
Psal. 11● 50.92.  it is our comfort in affliction, and that which quickeneth us. When we are ready to perish in affliction, it is our delight. Oh when the spirit of a man is wounded with the sting, and vexed with the smart of sin, when being strucken with the curse of the Law, it is sick at the heart, striving and struggling for life with hellish agonyes; 
Ps● 119.103  How sweet then are his promise, unto our mouth? more than honey unto our taste. Look as a weary and fainting Traveller, stifled with dust, and melted with heat, is revived with a cool stream, and gentle breath of air, so the soul of an humbled sinner tired and tormented with fiery temptations, is wonderfully refreshed with those sweet breathe of the blessed Spirit, and these waters of Life flowing from the Sanctuary. 
Pro. 25.25.  As are cold waters to a weary soul; so are good news from a far Country. Never did the chased, and embossed Hart so longue for the rivers of water, or more greedily plunge, or bathe himself in them when he had found them, as the afflicted Conscience, pursued by Satan, and hunted by the cries of his own loud sins, thirsts, pines, and even faynts for those joyful news of peace brought down from heaven. Now to this very end was the Word written, That we might have comfort from the Scriptures. 
Rom. 15.4.  And therefore are we commanded to comfort one another with those words. 
1 The. ●. 18  To this end was it put into the mouths of God's Messengers, 
Psal. 50.4.  That they might administer a word in season to him that is weary; who are therefore with a fearful adjuration straight charged to comfort, 
2 Tim. 4. 1,2.  for so signifieth that word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the English (exhort.) And verily, therefore themselves are ordinarily more exercised with afflictions, 
2 Cor. 1.4, 5, 6.  and in them sustained, and comforted by the blessed Spirit, that they may be the better experienced, and more able to comfort the afflicted: so that their affliction is for others consolation. Certainly, whether we consider the Word of God without us, either as a Torch or Lamp going before us in these dark and slippery ways; or as a Guide behind us, when we are ready to turn out of the way, to the right hand, or left; or whether we consider it as a Seed within us, immortal to beget us unto eternal life, and fruitful to feed and sustain us in it, how great in all these particulars, is the consolation which a weary soul receiveth by it.  
Is it a small comfort to a weak and sliding foo●, travelling in a dark and dangerous way, to have a light before him, directing where to step and tread safely? Is it not a great vexation when we are journeying in a vast and perilous desert, that we neither know the way, nor have any hope of direction? 
Gen● 37.15  Oh when we are wand'ring (as joseph seeking for his Brethren) travelling in a search for the Lord Jesus, straggling in a solitary way, seeing no print of any foot before us, how welcome then would any man of God be unto us, who would set us in the path which leadeth to Life, and that Lord of Life? Can we account it a light blessing that the Lord went before his people in a pillar of a Cloud by day, and a pillar of fire by night through that roaring wilderness, till they arrived at that land of Canaan? But how much greater a mercy doth God vouchsafe us, in allowing us so perfect a Guide which shall never leave us till we are brought unto himself, and to our eternal and glorious rest? which is not only a pillar of fire, or cloud, to point out the way unto us, but a store-house also, filled with all needful helps to supply us in the way, and furnish us in all our wants and necessities.  
Are we hungry? it is our food: Are we thirsty: it is a Well of Life: Are we stung with that fiery Serpent? it holdeth out the bra●en Serpent unto us: Are we assaulted with strong enemies? It is the sword of the Spirit wounding that crooked Serpent, 
Eph. 6.17.  and keeping off those Principalities, powers, and spiritual wickednesses in high places. Are we resisted in our possession by these cursed Canaanites (whose stature and walls were up to heaven) our sinful corruptions? It is the mighty ordinance of God to batter down these strong holds, 
2 Cor. 10. 4,5.  and high towers exalted against the knowledge of God, and to bring every thought in subjection to Christ. But above all the rest, how sweet a comfort is it that even in the horrors of death, and agony of temptations we comfortably find and feel it in us as a powerful seed of life, quickening and repairing our fainting souls, so that when we are sunk in the depths of trial, and seem even enclosed in the belly of hell, it underproppeth the weary hand, & sharpeneth the voice of our drooping faith, saying, yet God is good to Israel. 
Psal. 23.1.   
Surely, when I hear the Lord with his own voice testify, 
Luk. 10.42  That when this better part is chosen, it shall not be taken away: 
1 Pet. 1.23 24,25.  when his holy Spirit witnesseth to our spirits, you are borne not of mortal but immortal seed, the Word of God. All fl●sh is grass, and the glory of it as the flower of grass: The grass withereth, and the flower thereof falleth away; But the word of the Lord endureth for ever: and again strongly assureth us, that we cannot fall wholly, or finally away by sin, because the Seed of God remaineth in us. 
1 joh. 3. 9●  I cannot conceive what any soul could wish to itself more comfortable on earth. 
Pro. 23.5.  Riches have wings as an Eagle, and fly away. 
Esa. 5.14.  Hell hath opened her mouth wide to swallow the glory, pomp, and joy of the mighty. Beauty is vanity, and favour deceitful. 
Pro. 31.30  All our strength but sorrow and labour. 
Psal. 90.10  Children, if good, our continual fears; if evil, our perpetual griefs: and in a word, Every man in his best earthly estate altogether vanity: 
Psal. 39 5.  Life decreasing by the growth of it; the earth, yea, even the heavens also passing away; but this blessed Word never passeth; never, but as the truth of God, in his covenant with Christ, hath evidently expressed: 
Esa. 59. 21●  My Spirit, and my Word which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seeds seed from henceforth, says the Lord, for ever. Verily, were there no other comfort to a Christian, but only that word of Truth, the seed, and food of everlasting life, begetting him to God, and still remaining and waxing in him, it were sufficient, (if the balance be even, and the hand steady which weigheth it) to sink down all the discomforts of this world, and to establish a Christian heart with strong consolations, and glorious rejoicings.   

CHAP. VIII. More special comforts from special parts of the Word.  
LEt us descend into some few specials, and insist a ●ittle upon the main parts of these holy writings. Now the Scriptures, (as I conceive) may not unfitly be divided into these four general heads. First, the Doctrinal, wherein the blessed Spirit teacheth and instructeth us in all necessary truths. Secondly, the Historical, in which as well the good examples of the Saints, and their happy success, as also the perverse behaviour of wicked Rebels, and their miserable issues are set before us. Thirdly, the Prophetical (so more specially called) where the men of God encourage● strengthen, and excite us to walk in that good way which is pleasing and acceptable to the Lord. Fourthly, Practical (as the Psalms, etc.) wherein the constant practice of the faithful, and their actions, as well within as without, are lively represented to our eyes.  
Now what great helps and comforts in every one o● these doth that holy Spirit reach forth unto us? Consider our estate, and their use. We are Travellers through this wilderness of sin, toward the heavenly Jerusalem, ignorant, and wand'ring, soon weary and faint. How useful then, how helpful are all these unto us? The first is as an open King's highway to conduct us. The second is as a Guide, treading, and beating a path before us. The third as goads & nails to rouse up our sluggish nature, and hold fast our slippery feet from back-sliding. The fourth as cheerful company, heartening & refreshing our drooping spirits, when our weak hearts begin to tire, and those good ways wax tedious to sinful flesh. Let us now handle some of these particulars in several.  
Surely, whatsoever comforts a wayfaring man could wish in his journey, are in these helps offered, and given him: The first thing that a Traveller desires, is a good way: oh when the ways are first plain, and easy, not hard to find: Secondly, when they are clean, not deep and miry: Thirdly, when they are even; not mountainous, and rocky: Fourthly, when they are straight, not crooked and winding, then are they accounted very good, and are no little helps & comforts to any Traveller: Nay, in such ways we go not only with patience, but with delight.  
Thus the ways of God in his Word, 
Pro. 8.9.  are first plain to him that understandeth: not only a plain way, but light too, in the way, Psal. 119. 105. not like these earthly, but that heavenly way. For as that (via lactea) or milky path, (as it is called) in heaven, which by the infinite lights, stuck very thick in it, embrightens itself: 
Pro. 4.18.  so, the path of the just, is as the shining light which shineth more and more unto the perfect day. Secondly, they are clean and pure, 
Psa, 19.8,9  very pure (Psa. 119.140.) not a spot of sinful mire in them; so far from entangling, and encombring our feet, that they rather hasten and quicken us. Thirdly, they are very even & smooth, not stony and troublesome; Valleys filled, mountains plained, and roughness smoothed: 
Luk. 3.5.  Very easy and light. Mat. 11. 30. no way grievous, 1 joh. 5.3. nay, very pleasant, and sweet above the honey, and honeycomb. 
Ps. 119.103 Psa. 19.8.  Lastly, they are right and straight, no crookedness, or perverseness in them. See Prov. 8. 8, 9 Luk. 3. 4, 5.  
And what marvel then, if they who have walked in those ways, have been wonderfully delighted, and even ravished in such paths? 
Pro. 3.17.  They are ways of pleasantness, and paths of peace, in which we find all the rich treasures and jewels of wisdom, eternal life, and perfect blessedness.  
A second comfort that a Traveller would wish in his journey, is a perfect Guide. Now then when we remember our stupid, and more than beastly ignorance, that even when the way is plain and straight, yea, pleasant, yet we can make no progress without a Guide, as is manifest by the confession of that good Eunuch (Acts 8.31.) and the experience of every good Christian, what a comfort is it that God hath given us so many directions, and excellent Guides, walking in every good path before us● If we desire to travel in the way of faith, the Father of the faithful will lead us the way, and cheerfully call us after him, 
Rom. 4. 18 19,20.  Who against hope believed in hope, and being not weak in faith, considered not his own body now dead, nor the deadness of Sarahs' womb: He staggered not in the promise through unbelief. So likewise that Guide and Captain of God's people, who went before them from Egypt unto the land of Canaan, will march before us in that way of faith to the land of Promise, whose piercing eye of faith beholding him who is invisible, 
Heb. 11.25 26, 27.  and fastened on the recompense of the reward, despised the wrath of the King, and chose the afflictions of God's people before the pleasures of sin, esteeming the reproach of Christ greater riches than the treasures of Egypt.  
Would we walk in love? We have choice of excellent Guides. In that love of Christ how cheerfully will that holy Penitent (converted Mary) point, and tread out that path for us? 
Luk. 7.47.  Who having much forgiven her, loved much; and thought nothing too dear, o● precious for the beautiful feet of that great Apostle, and Prince of peace. 
Rom. 10. ●5  Oh how powerfully will that chosen Vessel draw us after him in this tract of love to the Lord Jesus, and to all his members? How did the love of Christ constrain him? 
2 Cor. 5.14  How did he rejoice in tribulations, bonds, and death itself for Christ? 
● Cor. 12. 15.  How did his heart burn and flame in charity, who could willingly spend, and ●e spent for them whom the more abundantly he loved, the less he was loved again? Who weighing the profit of the Churches with his own glory in Christ, was in a straight, 
Phil. 1.22, 23,24.  and knew not which to prefer, whether his own infinite and glorious happiness with Christ in heaven, joined with some loss to the Church, or the advantage of God's people, joined with infinite miseries which he suffered on earth.  
If we desire a Guide in the way of patience; that holy Patient offereth himself unto us. He steeling his resolution, and whetting it upon a strong faith, Though he slay me, yet will I trust in him: 
Iob● 13.15.  cutteth his way through thorns and briers, infinite grievances of body and soul, and resteth in this confidence, 
Iob● 23.10  When he hath tried me, I shall come forth as gold.  
Consider now how comfortable to the Israelites in the Desert, was that Pillar of a Cloud, and fire, walking before them, and pointing out fit lodgings for them: But oh ●ow much more cheerful is this Cloud of the faithful Saints, 
Heb● 12.1.  leading the way; and infinitely above them all the Lord Jesus himself, the Author & finisher of our faith, who in all these, and every other good path, not only guideth us with his foot, but upholdeth us with his hand, and maketh his example as well a pattern to govern our steps, as a staff to support our weak souls, till we rest for ever with him in glory.   

CHAP. IX. Comforts from the Prophetical and Practical Scriptures.  
ANother comfortable help in a long journey especially if the beast which carrieth us be dull, or stumbling, is good furniture: In such an occasion who would willingly set out without strong reynes, a sharp snaffle, a spur and switch to quicken his slow beast. Oh than what solid and plentiful consolation will those Prophetical Scriptures pour forth unto us. For when we consider our untoward disposition, by reason of so much sin cleaving yet still so fast unto us, when we remember how slow and slippery our affections are, which carry on our actions in the ways of life, it cannot but be a great comfort that the Lord hath given us means to cast out this frowardness, and to bring into order our disorderly nature. I will insist only in two particulars of our corruption.  
First, although our gracious God hath by the light of his Word as well discovered the way of life leading to himself, and cleared our eyes to discern it, although he hath given us the history of his Saints as excellent Guides, to direct us, yet how dull and sluggish are we, how heavy in every good duty? How dull of hearing? 
Heb. ●. 11.  How slow of heart to believe? 
Luk. 24,25  Our hands hang down, our knees how feeble? 
Heb. 12,12  Now the words of the wise are as goads to quicken our sluggishness. 
Eccl. 12. ●1   
Secondly, we are as slippery as we are sluggish. I appeal to any Christian who hath any knowledge of himself, what trouble, grief, and wrestling he finds in himself to hold fast his heart from starting and wand'ring in every service of God. If we look to our minds, how slippery our memories? In retaining that good word of God, very hyens.  
In which respect we often enforce our gracious Teacher to chide with us. 
jer. 2.31.  Can a Maid forget her ornaments, or a Bride her attire? yet my people have forgotten me days without number. 
Mat. 16.9.  Do you not remember the five loaves, etc. 
Heb. 12 5.  You have forgotten the exhortation. Our hearts and affections how sliding? Nothing so deceitful: 
Ier, 17. 9  ready to depart from the living God. 
Heb. 3.12.  Solomon loved the Lord, and walked in the ways of David his father: 
1 Kin. 3.3.  But we see how soon that love cooled in him. The Galatians loved Paul, 
Gal. 4.15, 18.  even to pluck out their eyes, and give them to him. But how soon left they to be zealously affected in that which was good? 
Gal. 1.6.  And as their affections were to the Minister of the Gospel, so to the Gospel itself, soon removed to another Gospel. How fervent was that first love of the Ephesians? 
Rev. 2. 3● 4  But it quickly decayed. The Israelites when they heard the Lord speak out of the fire, solemnly protested, 
Deu. 5.27.  Speak thou unto us all that the Lord our God shall speak unto thee; and we will hear and do it. 
& 9.12.  But how suddenly had they corrupted themselves, and turned out of the good way? How earnestly was Peter resolved, and vehemently promised, that he would dye with Christ, and not deny him. But oh how soon, how easily, and fearfully he slipped, and headlong fell into an utter denial with oaths and curses.  
Now then when a Christian is cast down in the sight of this his sinful corruption, how comfortable is that Ordinance of God (which he knoweth to be appointed, assisted, and sanctified by the blessed Spirit) as nails, fastened and driven home, holding in, and keeping close his starting heart unto the fear of God, and not suffering it to warp by this treacherous revolting? Certainly, as that Word spoken by Christ, fired the hearts of his Disciples, 
Luk. 24.32  that they felt them to burn within, while he discoursed with them, & opened the Scriptures. So those faithful Christians, who give up their hearts unto a constant reading, hearing, and meditating in that holy Word, shall experimentally find and feel it to be a fire to thaw their frozen, dead, and sluggish spirits; to put forward and quicken them; strong bonds to tie and knit their wavering affections unto all constancy, and cheerfulness in God's service. How doth that reproving Word awaken David, 
2 Sam 12.  rouse, & raise him from his deep and long security? How do those sweet promises quicken him, and, enlarging his heart, hasten his feet to run in the way of God's Commandments. 
Psal. 119. 32.50.   
The same effects of this blessed Ordinance our experience teacheth us, in which respect not only those precious promises, but even those sharp reproofs also are sweet and comfortable: bitter indeed in the mouth, but sweet and very cordial to the inward man; stirring up our sleepy nature, dashing out that sluggishness, and binding our hearts more close and fast in that fear of God, which is the very knot of our Covenant.  
Lastly, how welcome to a weary Traveller is good company, who will go along with him in the same way, and intent to lodge in the same Inn. Much comfort therefore will arise to us from those practical Scriptures, (Psalms, etc.) For how are we refreshed in our journey by those pleasing conferences which we enjoy with those blessed Saints.  
Look as in our Travel nothing more cheereth, and maketh us forget all weariness, than good Company, discoursing of things profitable, and delightful: So, when we go along with these blessed Saints, in those practical writings, opening their very hearts unto us, and unfolding the whole frame of the inward man, how are we recreated and strengthened? How sweetly do we forget, & with little or no trouble swallow many difficulties & hard passages in our journey through this wretched world? How comfortable is the Communion of Saints, even in this life? Our conversation with them is a little Paradise. Oh how infinite joy will flow from that holy fellowship in heaven? It is one, and not the least part of our happiness, 
Heb. 12. 23●  that we shall come to that general assembly, and the Church of the firstborn which are written in heaven? Now then when we here converse and confer with them, it cannot but be a great delight and refreshing to our souls. And the more, because in all occurrents and occasions they will furnish us in any duty.  
In receiving of any blessing, how shall we see their hearts swell, and their lips overflow with all thankfulness? How do they melt in humiliation, and swim in tears? How do they sharpen their voices in fervent petition? In any desertion, what expressions of longueings? What sighing, pining, mourning? How do they fill their mouths with insinuating arguments to woo the Lords return, and regain the sense of his favour, 
Psal. 51. ●2  giving him no rest till they feel the joy of their salvation restored?   

CHAP. X. The application of this comfort by meditation.  
HEnce also may an afflicted Spirit take words unto itself, and say; Why do I thus vex mine own heart, and disquiet myself in vain? Do I not still enjoy the holy & blessed Word of my God? Is there any loss which it doth not richly supply? Can I be poor, who possess those precious Promises? 
Pro. 8.34.  Can I be miserable, who attend on the posts of his doors, and hear him? If I lose father, mother, house, lands, have not I a promise of an hundred-fold for the present, beside that eternal life to come? Mar. 10.30. If I am in any distress, have I not a promise, that when Father and Mother forsake me, he well take me up? Psal. 27.10. Have I not his command to cast my care upon him? Psal. 55. 22. and his promise, That he will care for me, 1 Pet. 5.7. Have I not his word, that he will never turn away from me to do me good? 
jer. 32.40, 41.  that he will rejoice in me to do me good? His promise is, that I shall want nothing that is good; 
Psal. 34. 9, 10●  and his word is good, as good as his deed: How then shall I be destitute of any good blessing, 
1 Tim. 4.8.  who have the Promise of this life, and the life to come? Why then, oh my soul, art thou cast down, and troubled within me? Is not that immortal seed of the Word cast into thy heart? Doth it not still abide and remain in thee? Yea, 
Psal. 23.4.  though I walk in the valley of the shadow of death, I will fear no evil, for thy rod and staff comfort me. Is not thy Word my way? a way leading me to life? a lamp in the way, enlightening me, and a Guide with a light directing me? a burning light quickening my frozen heart, when it is dull; a sweet Companion, refreshing me when I am weary? Is it not a plain way, an even way, a clean way, a straight, delightful, and pleasant way? Didst thou ever, oh my soul, tread one step in it, but that thou foundest some precious Gem and Jewel? What treasures of knowledge, and wisdom, of faith, hope, love, and every rich grace have there offered, and even thrust themselves into thy hands? Oh what lovely fellowship, what heavenly company, what sweet and ravishing conferences have, and do I there enjoy!  
No sooner stepped I into that path of faith, but● instantly that Father of the faithful went before me, and with an hundred sweet comforts drew me on to those his steps; that walking in the same faith, I might obtain the same blessing. 
Gal 3.9.  When I entered into the tract of Godly sorrow, and true Repentance, how cheerfully did that weeping Marie lead and conduct me? When I set my foot into the way of heavenly love, how fervently did that most zealous Apostle draw me after him?  
See, see how many glorious Saints; see, oh see the King of Saints and glory, thy gracious Saviour, in every good way directing, sustaining, cheering, and even carrying thee along to that heavenly Paradise.  
What my soul? Shall those three Eastern Sages, when one Star alone leading them to Christ, (than a poor despised Infant) went before them; 
Mat. 2.9,10  shall they rejoice, rejoice with exceeding great joy? And wilt thou, or for very shame canst thou hang down the head, when so many heavenly lights, when the Sun of righteousness himself, comforting thee with his own, and such his Stars presence, and cheerful beams, leadeth and conducteth thee to that inheritance of light, and infinite glory? Oh than thou eternal Word, Way, and Light, who hast brought my feet, and entered them into thy Word (a lightsome way) settle me yet more deeply in it, that my heart may stand fast in thee my way. Put thy Word into my mouth, that my mouth (ever talking of it) may grow fruitful in edification: Oh clear mine eyes with this true heavenly light, that I may behold with joy, the light of thy countenance.   

CHAP. XI. Comforts sealed up in the Sacraments.  
IT hath also pleased our gracious God to add seals to his Word, That by two immutable things, wherein it is impossible that God should lie, we might have strong consolation. 
Heb. 6.18.  Certainly, every word of God is infallible. Heaven and earth shall pass, but not a word that he hath spoken. God hath not therefore annexed seals to his Covenant, that it, or his purpose, but that our weak hearts might be strengthened and confirmed. How unspeakable is this comfort, that the Lord should be so far from despising our weak faith, and disdaining our poor souls, struggling under unbelief, that he should yield to our weakness, and underprop it with these powerful abetters of his truth? He might shake the head at us when he seeth so little credit given to his Word; but he rather strengtheneth us with these sacred mysteries; which are to us as the hand of Christ, reached out to Peter, to save our wavering souls ready to sink through unbelief. The Covenant of God is, 
jer. 32.38. 40,41.  I will be their God, and I will not turn away from them to do them good, but will put my fear into their hearts, that they shall never depart from me: Yea, I will rejoice over them to do them good. The consolations● flowing from this Covenant thus sealed, how strong, how full?  
For first, throw down a man thus sealed up in this covenant of grace, from all the joys of this world, into a very hell upon earth; Had he lost all his substance, children, health of body; nay, peace of soul also, in some measure, as job; yet may he thence, with strong comfort, infallibly conclude, That this estate is good for him; nay, best for him. For God is faithful, and his Covenant sure, (beyond all possibility of deceiving, or being deceived) who hath promised, and sealed his promise to do him good, to rejoice over him in doing him good. Hence the faithful soul will build this conclusion, and rest upon it: 
Ps 119,71  It is good for me to be thus afflicted. 
Lam. 3.27  It is good for me to bear the yoke in my youth. Oh, if my faith were as strong as my sense, I should taste much more sweetness in God's goodness, than bitterness in his affliction.  
Again, especially when we consider the matter of these Sacraments, and nature of these seals; what rivers of comfort must needs flow into the heart of him who rightly partaketh them? Look as Princes grave their own portraitures in their seals, sitting in state upon their Thrones, invested with their royal apparel, adorned with their Crowns and Sceptres: So the Lord Jesus Christ in these his Signets hath lively represented himself in his death, conquering, triumphing and leading captive all our enemies, and even trampling them under our feet. But Princes can grave nothing on their seals but their dead Images: Not so here; For in these the very person of the Lord Jesus is given us, as being not only represented, but presented and exhibited to the faithful. The body of Christ feeding and strengthening, the blood of Christ, washing, and (more than wine) cheering up our fainting spirits, is there offered and given us who reach out the hand of faith to receive him. Now how he should be unhappy, who hath Christ, or miss of comfort, whose soul is filled with the Lord Jesus, it is not possible to conceive.  
But let us consider them a little severally.  
Baptism is that Sacrament wherein God applies the blood of Christ to wash us from all the pollution of our sin, and to communicate unto us his own glorious pureness. Let us therefore take some notice, first, as well of the filthiness of sin, as our filthiness by it, and then of this excellent pureness.  
Certain is it, that our created understanding cannot find power in itself to conceive, much less words to express the infinite loathsomeness of sin. Hence is it that in Scripture the wisdom of God resembleth it to all those things which are to our senses most abhorred: sin to stinking mud, a sinner to aswine wallowing in that mire: sin to a loathsome vomit, a sinner to a dog licking up his vomit: in a word, sin to death, a sinner to a rotten carcase, and his throat to an open Sepulchre, exhaling, and belching out stench and putrefaction: so infectious, that one sin entering into the world, tainted and slew the whole world with sin, turning Saints into swine, Angels into Devils: so loathsome, that even both the materials of man, 
Levit. 25.  in the very touch, defile; and the most pure and holy duties, 
Pro. 15. 8.  passing through a sinful heart, are altogether abhorred, and abominable: It staineth the very righteousness of the Saints, 
Esa. 64. 6.  (who are not on earth yet absolutely cleansed from it;) so that in itself it is no better than a filthy clout. This is our estate, from which by Christ (applied unto us in Baptism) we are delivered.  
Secondly, ponder well what is this image of Christ, which Baptism imprinteth upon us: It is even the Divine nature, that glorious beauty of holiness, which, in God, the blessed Angels (above all other attributes) admire and praise. Esa. 6.3. Surely, if any thing can be in God more excellent than other, than holiness is it: As the face is in the body, so is holiness in the Lord, the very beauty of the Divine Nature. And as a passionate Lover is even ravished with the presence and sight of his beloved; so is it the complete happiness of the creature to behold that face of God shining with that ravishing beauty of holiness. Men swear by the greater, 
Heb. 6● 13. 15.  but because none is greater than God, therefore God sweareth by himself, but in himself, by nothing (that I remember) but his holiness. 
Psa. 89.35  Oh then how unspeakable is the comfort of this holy Ordinance, which cleansing us from such a filthiness, washeth us into such a beauty.  
Again, the Lords Supper is that holy Mystery wherein the Spirit perfecteth this work which he hath begun in us, and throughly assures us Christ.  
Look as when the wax is hard, the first impression changeth the form, and makes some, though no perfect print of the Image ingraved in the seal: so that Image of God, which by Baptism is stamped upon us, but by reason of our sinful hard hearts, as yet in part only, is by often applying the Lord in that other Seal more perfectly expressed, and more lively portrayed in us. So being entered into life by Baptism, we are nourished by the Lord's Supper, and more strengthened, till we attain unto full growth and ripeness.   

CHAP. XII. Meditation in these comforts given in the Sacraments.  
NOw here again let us commune with our own hearts, and say; Why, oh my soul, art thou so distracted, and rend with doubts and distrustful fears? Hast thou not the seals of God's Covenant for thee, yea, in thee? If he will do thee good, shall any creature be able to hurt thee? If he will knit my heart to him in his fear, what shall separate it from his love? Oh be persuaded (for which thou hast so strong evidence and assurance) That no tribulation, 
Rom. 8.38, 39  nor anguish, nor life, nor death, nor principalities, nor powers, nor things present, nor things to come shall be able to separate thee from the love of God, which is in Christ jesus our Lord. Now therefore cast thy burden upon his truth; lean and establish all thy hopes upon these his sealed Promises. Oh let perfect love cast out all distrust and fear. Assure thyself he will not, nay, in his truth cannot fail thee in such assurances. How should not he pity his own (though never so weak) life in thee, who pitied thy death in sin? How should he hate thee now his child, who loved thee once an enemy? Oh my God, as thou hast given me an eye, in some measure, to see my sinful filthiness; so hast thou given me an heart, in the same measure, to loathe myself so polluted and filthy. Lord, thou hast made me to know, and I desire with more feeling, to acknowledge that I am beyond measure, beyond mine own apprehension, in nature, horrible and loathsome: my root, rottenness; my stalk, corruption; my fruit, contagion; more vile than the earth I tread on, more polluted than the dung I scorn to tread on. But (oh incomprehensible height, depth, breadth and length of thy grace!) those thine infinitely pure eyes could even then with compassion behold this unmeasurably impure and infectious mire, when no eye pitied me, when I had no pity on myself, even then hadst thou compassion on me. 
Ezek. 16.  When I was cast out as the execrable and loathsome dunghill of the world, even then didst thou not despise me: I was dead in sin, stinking in the grave of my lusts, yet even then didst thou say unto me, Live. Thou washedst me with the water of life, the Blood of the Lord Jesus; annoyntedst me with the oil of thy gracious Spirit, and didst set thine own beauty upon me. 
job. 6. 32, 33.  Thou hast nourished me with the true Manna, That bread of heaven, which giveth life unto the world: And daily dost thou vouchsafe to renew me after thine image, and to strengthen thy life and nature in me.  
And now my God, is there any thing like this, to be like to thee? Oh what an honour, what a Crown is this unto me? In all other endowments every creature may excel me. Stones more durable, Plants more vegetative, Beasts more sensible, even Devils more wise and understanding: But herein hast thou magnified thy grace toward me thy abject Creature, that I excel other works of thy hands in that, wherein thou (my glorious God) excellest thyself: that thou hast printed thy holiness, thy Divine image and beauty upon me, and crowned me with thy glory and honour. Rejoice then, oh my soul, in the Lord, and dance for joy. His grace hath prevented, and far outrun thy wishes: As the first Adam lost all his happiness by his ambitious desires to be like unto God in knowing good and evil, so the second Adam hath restored all happiness, by satisfying our ambition, in making us like himself, in loving good, and hating evil. The life and estate which thou enjoyest in Christ, the nourishment of that life, and the assurance of that estate, equalleth, and transcendeth thy most ambitious desires and wishes. 
Phil. 4●4.  Rejoice then in the Lord, again I say rejoice: for the world is thine, 
1 Cor. 3.22  things present, and to come, are thine, life and death are thine, nay, the Lord of life is thine, thy portion, the seal of thy portion, and of thine inheritance in glory.   

CHAP. XIII. Comforts arising from Prayer.  
A Third Ordinance of God in which he yieldeth us much consolation, is Prayer: wherein whether we consider the privilege which we enjoy, namely, that we dust and sinful ashes may speak unto the glorious Lord of heaven, and upon all occasions, at any time of need, boldly, through Christ, 
Eph● 3.12.  approach unto his presence, and make all our wants known unto him: or the power and efficacy of Prayer, that we never speak in vain, but prosper in all our suits; what can be a greater consolation to an afflicted Spirit? What? Hath God opened an eutrance for us unto his grace, through the meditation which is in Christ? Hath he set out the Son of his love to be our Intercessor? Clothed him with our infirmities, 
Heb. 2.17.  that he might be an high Priest for us, merciful, sensible, and tender of our weakness? Hath he appointed this Angel of the Covenant, 
Rev● 8.3.  to incense and perfume our prayers with his most fragrant mediation, & so to bring them into his presence? Hath he exempted no time, but made every hour, every minute a season for this holy Ordinance so that the oftener we come, the more welcome; and the more importunate our suit, the more sweet and pleasing? Hath he not permitted, but commanded, 
Psalm 50.  Call upon me in the day of trouble; and instantly promised, and I will deliver thee? Hath he not bid, 
Mat. 7.  Aske ● and assured us, you shall receive? Doth he wish us, Be careful for nothing, but in all thiugs let your requests be shown to God in prayer? And because we know not how to pray as we ought, 
Rom. 8.26.  hath he given us his Spirit to help our infirmities, and to make intercession for u●, with groans which cannot be uttered? And can any man want comfort, who enjoyeth this privilege of God's children, and of the favourits of the King of heaven?  
But some, perhaps, will reply here, Do not we see many Saints complain, and have not I found by experience, that God doth not always grant what we ask?  
Ans. The Rules here of that Ancient Father, are good: 
Aug. de ser. Dom. ser. 53.  Sometimes God giveth in wrath what is asked of him: sometimes denieth in love. And again, 
Epist. 34.  The Lord is gracious, who often giveth not what we ask, that he may give what we should ask. And yet again, God always heareth us, not always our wills, but always our profit. God giveth the Israelites flesh in wrath, and with store of flesh, 
Ps. 106. 15  leanness of Spirit. 
Host 13.11  He giveth a King in anger, when they ask him, 
2 Cor. ●2.  but he denied Paul in love, that he might keep down his heart from rising in pride, and establish it with sufficiency of grace. Sometimes our Children ask of us things which are no way good, and sometimes they ask things that are good, but out of due time; we give them neither: Thus often do we, and therefore receive not. But fully to answer this objection, we must by no means forget, that in all petitions there is both a general intention and purpose of ask good, and a desire of some particular, which we suppose to be good; but through our dulness in understanding, and want of a discerning Spirit, may be good, or evil. Again, we must remember, that in God there is an infinite wisdom which clearly and perfectly discerneth what either in itself, or to us is evil, or good.  
Now then, if the Lord should satisfy us in our mistake, granting the particular which we conceive to be good and he knoweth evil) and so should deny us the good which he knoweth we intend and purpose; this (under a seeming grant) were a plain denial; whereas the contrary seeming a denial, yet is, (and will hereafter plainly appear to be) an evident grant, though not of that which we ignorantly ask, yet of that which in truth we desire. Certain is it, that by reason of our great ignorance in ask, every faithful Christian prayeth with all subjection to Gods will and wisdom (so we are taught as well by precept, Thy will be done, 
Mat. 6.  as by practice, Not my will, but thy will be done; 
Luk. 22●42 ) and as certain, that what we so ask, we shall without fail receive. For he that gave Christ, unasked, to us, when we were enemies, will not deny any grace (when he is entreated) to them who are reconciled in Christ, and ask in his name. This then is sufficient for a Christian, that he first knoweth, that God hath willed and decreed to give him Christ, and with him all good things, & secondly, that whatsoever he asketh according to that will, he shall without all fail receive, 1 joh. 5.14.   

CHAP. XIV. An Answer to some further objections.  
BUt some weak dejected Christian will be ready to reply; All things indeed are possible to him that believeth, but, alas, I have no faith to pray. True it is, that prayer is but the speech of faith, And how can they call upon him in whom they believe not. Faith (saith that excellent Father) gives life to prayer, and prayer gets strength for faith. 
Aug. de verb. com● ser. 36.   
For answer, let an humble soul well consider how a man, with grief, should sensibly feel want of faith, if he had not some faith to give him sense and feeling? How should spiritual sense be without life, or spiritual life without faith. As he in the Gospel first found his sight in the defect of it, (that he saw men like trees,) So might weak Christians easily discern some measure of true faith, even in this grief, and complaints for want of faith.  
Again, we shall easily perceive, in these Complainers, much detestation of sin, not only in others, but especially in themselves, and passionate desires to glorify God in all faithful service. And from what root can these fruits arise, but from that faith which purifieth the heart.  
Some others complain, I know well that fervent prayer prevaileth much; but I have no heat, no life, no fervour of prayer; but in such duties find a wonderful coldness, dullness, and even deadness of spirit. But let such know, and continually remember, that these feelings are very common to God's dearest Saints on earth: I am afflicted very much, (saith David, 
Ps. 119. 1●7 ) quicken me, oh Lord, according to thy Word. Nine several times doth that holy Prophet call for quickening grace in that only Psalm; which evidently argueth much sense of spiritual dulness and deadness.  
At such times therefore (because the Word quickeneth us) 
Psa. 119.50  let us shake ou● this heaviness by some meditations on those grounds of prayer which we find in the Word.  
Now these grounds are either such as are within, or without us: Those within are first some feeling of a grievous defect and want; secondly, some apprehension of good in the things desired. The outward are, first, the ability, secondly, the bounty of those whom we ask. Now as where in much want there is no feeling of any defect, or if there be sense, yet no desire of supply, there no man will seek out for help: So, when all these concur, yet will we not ask, where either there is wrll, but no power, or much power but no will to succour us. But when a man finds at home nothing but want and beggary (as well want of all necessaries, as want of strength in himself to procure them) and this want stirreth up hunger, he will soon leave his own bare walls, to get relief of some rich and bountiful person.  
And according to the measure of these grounds will be his diligence in using means, and seeking help: where there is much sense of much want, strong desires of supply, certain knowledge of great ability and bounty in some near neighbour, there also the putting forth of means to procure relief will be answerable.  
Now then let a Christian, wh● desireth to sharpen his voice in prayer, whe● his heart with serious meditations: 1. Of his desperate wants; want of all necessary grace, want of all power to supply it of himself. Consider that thou art poor, 
Rev. 3. 17.  wretched, miserable, blind and naked: no sufficiency in thee to think one good thought. 
2 〈…〉  2. When thou hast taken a good view of thy many and grievous wants, ponder well the necessity of the grace which thou wantest: Remember the profit, the sweetness, the excellency of it; 
Phil. 3.8. 10.  that All things are dung and loss in comparison of the excellent knowledge of Christ, the virtue of his resurrection, and comformitie to his death. By this means thou wilt find thy desires to be kin●led within thee. Then ●et before thine eyes that Father of Lights, from whom (as beams from the Sun) flow out infinite streams of grace and goodness toward his creatures: weigh diligently that he is rich, infinitely rich to all that call upon him: 
Rom. 10●12  gracious, infinitely gracious to those who seek him in Christ. Men grow poor by much giving: but he, the more he gives, the more he may. 
Mat. 13. 1●  No end of his store, no end or beginning of his goodness: insomuch, that where he once giveth, there he ever giveth; one grace ever making way for another's and the more thou desirest and askest, the more welcome; and the more excellent the things which thou beggest, the more sure thou a●● to receive them. If Solomon ask wisdom, he shall have it with advantage of other blessings which he asked not: how much more when thou askest holiness? Oh if thou ask, Give me thyself to be my Father; give me thy Son to be my Head and Saviour; give me thy holy Spirit to be my life and quickener; give me obedience to all; How shouldst thou miss? Thou which art a parent, how willingly canst thou (being thyself evil) give good things to thy child, though the more thou givest the less thou hast; but if he ask wisely, things that are truly good, not toys, and trifles, how art thou delighted in his petitions? how gladly dost thou give him with increase, whatsoever he intreateth? How much more shall your heavenly Father give the holy Spirit to those that ask him? 
Luk. 11.13  Remember the example of blind Bartimeu●. 
Mar. 10.46 etc.  He feeling the great miss of his eyes, and the discomfort of perpetual darkness, and knowing well that as in himself there was no help, so in Christ (as being the light of the world) there was both infinite power, and grace, (as denying none that came unto him laden & oppressed) never ceased crying, jesus thou son of David have mercy on me. They discourage and rebuke him that he should hold his peace: what then? Did he sit down and cease? No, but whetted with the remembrance of his own misery, and Christ his mercy, Cried out so much the more a great deal, jesus thou son of David have mercy upon me. Remember how earnestly, and uncessantly he sued; remember how he prospered in his suit. Now go thou, and do likewise. Sharpen thy desires with serious meditation on thy wants: set before thine eyes this power and bounty of the Lord, and then entreat, beg, sue, importune his favour, and never give him over, till he give thee in thy request. 
Luk. 18.1.  Nor let thy spirit faint, but know thou shalt obtain as sure as God is true. Thou canst not fail, because he cannot be unfaithful.   

CHAP. XV. The application of this comfort by meditation.  
NOw then when thou findest thy Spirit cast down within thee, rouse it up with some such meditation.  
How is it (my Soul) how is it, oh thou of little faith, that thus in the day of trouble thou refusest comfort? 
Psal. 77.2.  Hast thou not good leave, yea, a precious liberty, nay, a sweet command from thy gracious Lord, 
jam. 5.  Is any man afflicted? let him pray. Oh my my Lord, Shall all flesh come unto thee, because thou hearest prayer? 
Psal. 65.2.  And shall not I who have had so much experience, 
Psal. 116. 2  how often thou hast inclined thine ear unto me, shall not I call upon thee as long as I live? 
Psal. 138.3  In the very day that I cried, thou hast answered me, and strengthenest me with the strength of thy right hand in my soul. Can I then want comfort, who have thine ear to hear me, thy compassion to pity me, thy strong hand to relieve me? 
jam. 5.13.  Is there no time untimely in prayer, no season unseasonable, but the time of affliction the very set hour of audience? (Psa. 50. 15.) and shall I not then take hold of this privilege, and use it with cheerfulness? Oh my heavenly Father, even I a sinful wretch will give any good thing to the child of my body, when he asketh: But if he desire me to teach him things profitable, his book, his trade, his duty to thee, to myself, and others, how joyfully do I hear him? how gladly do I instruct him? how willingly reward him? How then shouldest thou (so infinitely good) so (beyond all that I can think) gracious & bountiful, deny me thy poor creature begging of thee any thing that is truly good, especially when longing after thee & thy righteousness, in this barren and thirsty land, my soul panteth and fainteth for thy presence, and for that holy Spirit, whereby I call upon thee Abba Father? Oh how shouldst thou not (according to thy Covenant) delight in me to do me good, and as thou hast promised, rejoice over me to give me my heart's desire? 
Zeph. 3. 7●   
Now than thou, my gracious Father, who art more ready to give thy Spirit, 
Psal. 1●  than we to ask him, even that Spirit of Prayer and supplication; Thou who hast commanded, Call upon me in the time of trouble, and hast promised, I will hear thee; Hear now the supplication of thy servant, and when thou hearest, be merciful. Thou who commandest, 
Psa. 27.8,9  Seek my face, and hast given thy servant an heart to answer, Lord thy face will I seek: oh hide not thy face from me, nor cast thy creature away in displeasure: Yea, oh my God, quicken thy servant in the sense of my want and misery, and in the knowledge of thy powerful grace and mercy, always to pray, and never to faint: 
Ps. 138.7, ●  So, though I walk in the midst of troubles, thou wilt revive me, and perfect that which concerneth me.   

CHAP. XVI. Comforts arising immediately from God himself. And first in general.  
Look as a vessel, which is coutinually driven down by the current of any River, will at length fall into the main Sea, which being the common store-house of waters, both supplieth the want, and receiveth the overplus of lesser streams; So when our souls have been carried along within these narrower banks of comforts, they will easily be wafted into that wide Ocean, whence every consolation floweth, and into it ebbeth again, and emptyeth itself. Certainly, the final comfort of a Christian soul, into which all the rest are resolved, is God himself, infinite in all goodness, & unchangeable in his love, and therefore an unexhausted Well, a standing & overflowing fountain of infinite consolations.  
Hence as he challengeth this title, and calleth himself The God of patience and consolation; 
Rom. 15.5.  nay, The God of all comfort; 
2 Cor. 1.3  so his faithful servants, from their experience, confess him every where their strength, joy, portion, inheritance, their Rock, Tower, Shield, Fortresse, etc. Well might David rejoice and glory in the Lord: 
Psal 73.26  My flesh (saith he) faileth, and my heart also; but God is the strength of my heart, and my portion for ever. How strong and invincible was that faith, and by it that comfort of job? 
job 13.15, 16.  Although he kill me, yet will I trust in him, and he shall beé my salvation. And how answerable was their practice to this their profession? Do but consider what we read of these holy men.  
David being driven from his native Country, and from his Father's house, in disgrace with the Court, and in displeasure, nay, deadly hatred of his Prince, deprived of all his deserved honours, the just recompense of his noble service, by the malice and tyranny of Saul; and (which he accounted, far above the rest, the greatest misery) banished from the holy Assemblies, and the house of God; affamished, and even starved for want of that Word, (which he preferred above all the earth) not only thrust out from abiding in the inheritance of the Lord, but by the rage of his Adversaries enforced to seek Sanctuary in idolatous Countries, 
1 Sam. 26● 19  where he might have been seduced to serve other gods, had yet at length hid his head under the protection of an Heathenish King, and found that favour from an enemy, & a Heathen, which he had lost among his friends, and God's people. There he placed himself in a foreign City with his wives, 
1 Sam. 27.  and some few loose men, who for their own advantage had followed him. But when he retireth thither, he findeth the City burned, his wives, and all his substance; the wives, children, and all the goods of all his followers carried away. Nothing now was left him but his soldiers; and they, (grieved and vexed at the heart for their loss) take all against him, conspire, intent, and speak to stone him: Look out now into all the world, and see where you can find upon earth, one spark of comfort for this Saint of God: yet even then when he was utterly desolate and forlorn, he could send up his dejected soul to heaven, and there did find, and feel infinite comfort in the Lord his God. See the 1 Sam, chap. 30. from the 1. to the 7. verse.  
Do we not find the like, nay, more in job? His estate was lost, and for outward blessings (goods, and children) he was stripped as naked as he was borne: His wife left him, but as a snare: His friends come to comfort him, but through the craft of Satan, shake him more thau all the rest of his afflictions. His life was yet whole in his body, but his body broken and wounded with sore plagues from the crown of the head to the sole of the foot: But yet the Spirit of a man will sustain his infirmity. 
Pro. 18.14  True; but a wounded spirit, who can bear? The inner-man embroiled by Satan, and terrors of the spirit joined to griefs and troubles of the body; without, 
job 10.17.  plagues continually renewed, changes, and armies of sorrows set against him; 
job 6.4.  within, and without, the arrows of the Almighty shot at him, sticking in him, and their venom drinking up his spirit; the terrors of God fight against him, made him the most afflicted, and (if it were possible for the faithful to be miserable) the most wretched man on earth: But even then his poor soul, overwrastled with temptations, cast down within him, and almost smothered with this load and heap of afflictions, could lift up the head to search out the Redeemer, and find unspeakable comfort in him. 
job 19.25 26●27.  I am sure my Redeemer liveth, and I shall see God in my flesh, etc.  
What was left to those three royal young men (Dan. 3.) in that burning anger of the Tyrant, and that sevenfold heated furnace? What to the Apostle persecuted by Jews, disgraced by Heathens, stoned by the consent of both, and (as a dead carrion) dragged, and cast out of the City; yea, too little esteemed, nay, judged by his own children in the Spirit? yet were they then even full of comfort in God. Oh consider with what noble courage those three noble Captives defy the roaring of that Lion, even the fierceness of that proud King, and tell him to his Beard, 
Dan. 3.17.  Our God can, and will deliver us out of thine hand? With what Christian valour could that great Champion of the Lord Jesus, compassed in, and pressed down with all the most bitter persecutions of this world cry out Victory, and sing his Triumph? not only saying with the Heathen, 
quam levia sunth●● quam h●ec non curo?  How light are all these things, how slightly do I weigh them? nay, These light momentary afflictions cause to us an excelling excellent eternal weight of glory, 2 Cor. 4.17. but, 
Rom. 8.37  In all these things we are more than Conquerors through him that loveth us. So right is it, oh thou Eternal Truth, which thou hast spoken: 
Esa 51.12.  I, even I am he that comfort you; who art thou, that thou shouldst fear a mortal man, & the son of man which shall be made as grass.  
Sure is it God cannot but be the greatest comfort to them whom enjoy him, because he is the greatest good: For even those heathens (as truly observed that most judicious Divine, 
August. de doct. Chris. l. 1. c. 7.  and learned Father) who consider him by the eye of the understanding, and not by sense, prefer him above all visible, and corporal, above all intelligible, and spiritual natures: Nor can (saith he● any man be found, who thinketh God to be that, than which any thing can be better. In this all men consent, that they advance him above all things. Let us therefore, from this incomprehensible Sea of consolation, draw out some especial and particular comforts.   

CHAP. XVII. The more special comforts which are in God: And first in the Father.  
NOw as that glorious one God is distinguished into three persons, so may we discern in Scripture a threefold relation between us, and every person; full of unspeakable joy and sweetness: God the Father vouchsafeth to be our father; God the Son hath undertaken to be our Saviour; The blessed Spirit giveth himself unto us to be peculiarly, and in more specialty, our Comforter.  
First, than God the Father maybe considered in this relation either to God, or the creature: In the first kind he is a Father only to the Son, by an essential communication of his substance. In the second, he is a Father either generally to all reasonable creatures, by creation; to Angels (job 1.6.) who are there called the children of God: 
Esa. 64.8.  to men, Thou art our Father, and we the work of thy hands: and hence Adam styled the Son of God: 
Luk. 3. 38.  or else more particularly he is a Father to the faithful by grace, and that as well by adoption as by regeneration. For the Father of our Lord Jesus Christ culleth out from among the families of worldly men those whom before he hath predestinated, and bringeth them into his own family, setteth out for them, and instateth them into a portion of grace, and inheritance of glory:) Read Gal. 4. 4,5,6. and Ephes. 1.4,5.) and then by that immortal seed of his Word begetteth them to that divine nature; 
1 Pet. 1.3.  Blessed be the God and Father of our Lord jesus Christ, who according to his abundant mercy hath begotten us. 
jam. 1. 17, 1●.  Of his own will the Father of lights hath begotten us.  
It is altogether impossible in this land of darkness to behold the infinite light of heavenly comfort which floweth from this relation. For what comparison between any earthly estate, and our adoption into heaven? The children of Nobles, and of the greatest Princes in revolution of no long time fall back into as mean a condition as the lowest: joseph and Marie lineally descended from David (a great and potent Monarch) how soon could they slide down in the current of this world into a very low estate? He a poor Carpenter, She his Spouse: Thus is it in all earthly creatures: Look as in plants many little threads grow up into a big root, and that shoots forth into a strong and mighty body, which yet being divided into many arms and branches, at length endeth in small twigs: So is it with all the glory of this world; gloriously it seemeth to glister for a short time in a fleshly eye, and to flame and glitter to the admiration of silly men, but as it is blown up from a poor spark, so it quickly sinketh into a little dust and ashes. But in this spiritual estate there is no measure in the glory, or time: but as their Father, and elder Brother, so are they Kings: for glory, unspeakable; for durance, eternal.  
For when the Almighty, Alwise God, accepteth, and adopteth us for children unto himself, he entereth into an everlasting Covenant with us of grace and love, and bindeth up our unstable, starting, and warping souls in the bundle of life with a double tie; first, of his love to us; secondly, of our love to him; I will never turn away from them to do them good: yea, 
I●r. 32.40, 41.  I will delight in them to do them good: and I will put my fear into their hearts, that they shall never depart from me.  
Do but consider what Springtides of infinite consolations flow into our empty souls from this Sea of comfort. Certainly, children recejve some comfort from bad parents, much more from good. But what earthly comfort can that child want (which is in the power of man to give) whose Parent aboundeth in love, wisdom and riches. Were a Father only loving, or only rich, or wise only, yet even from any of these ●ingle in a parent some benefit would be reaped by the children; but when they all meet said with much evil in this world? nay, are any men so full of wants and griefs? Surely they neither want any true good, or are oppressed with any thing which indeed is evil, whose wants on earth are richly supplied with excellent treasures of grace and glory, and evils of sense made fruitful in all spiritual blessings. For this is an especial privilege of God's children, that as the wicked are ever cursed, even in their blessings, Mal. 2.2. so the faithful are ever blessed, even in earthly curses; 
Rom● 8.28.  all things working together for their good; and that they know, Phil. 1.19.  
Do but observe what a strong foundation is here laid for every faithful Christian to build up his soul in unspeakable comfort, and to solace himself even in his worst estate. Can any reasonable man deny, but that such a condition is good, comfortable, nay, best, and most happy for a man, which cometh to him from infinite love, assisted with infinite power and wisdom: Now then thus will a faithful Christian conclude in his most grievous afflictions & crosses. Have not I a sure word, and infallible, that all these things come unto me, not only from God's power and wisdom, but from his love? 
P●a. ●36. 5.  He maketh the heavens by his wisdom: 
Ps. 104.24.  In wisdom hath he done all his works. 
Heb. 12.6, 7.  Come not all his chastisements from love, from his fatherly love?  
So again, an afflicted soul will hence cheer up itself in the midst of all troubles. Howsoever these grievances are bitter in the mouth, and seem (when they are tasted by sense and carnal reason) very unpleasant and evil; yet indeed, if I better consider them, & their nature, looking on them with a spiritual eye, I shall discern nothing but an outside, and show of evil, but full within of much sweetness, and precious treasure. As that Heathens staff which he dedicated to his Idol, made of horn without, but within filled with gold; or as some fruits bitter in the rind, but pleasant in the pulp of them: So is there here an appearance of evil covering a world of good; when I have taken away the paring, I shall taste the fruit very delightful and wholesome: they seem messengers of death, but they bring life; they seem full of sorrow, yet cause much rejoicing; they threaten poverty, but fill with riches. The evil is in seeming only, but the good and profit real. It was a prerogative not proper to the Apostle, but common to all the members of Christ, that they are as dying, but (certainly, nay, eternally) living; as sorrowful, yet always rejoicing, as having nothing, but indeed possessing all things. Read 2 Cor. 6. 9,10●   

CHAP. XVIII. Applying these comforts by Meditation.  
NOW when we have throughly beheld, considered, and by faith applied this truth to our hearts, let us by some short meditation stir up our fainting spirits, and quicken them in remembrance of this great privilege given us by God.  
Let us take words with us, 
Host 14.2.  turn into our own souls, and say, 
Psal. 42. 11●  Why art thou cast down my soul, and why art thou disquieted within me? Hath not the Lord commanded thee, & doubled, and often repeated that command, 
Phil. ●. 4.  Rejoice in the Lord, again I say rejoice? Rejoice evermore. 
1 The. 5.16   
none in earth with thee: And hath not he said unto thee, as to them; 
Heb. 13.5.  I will not fail, nor forsake thee? And wilt not thou then conclude, 
Psa. 27.10  If Father and Mother (and all the world) forsake me, yet the Lord will gather me up.  
Hath not thy gracious Lord and glorious creator adopted thee unto himself, brought thee home into his house, settled thee in his Family? Hath he not cast into thy heart that immortal seed of his Word, and so begotten thee unto himself? Hast thou not found his almighty power, put forth in this quickening word, to raise thee up from that grave of lusts, in which thou layest dead in sins and trespasses, rotting, and even crawling with the worms of hell? Is the Lord then of heaven and earth, the Father of Christ, the Father of lights become thy Father, and canst thou want any thing that is good? were there not much more good in this conflicting, and afflicted state then evil, nay, were not this by his overruling hand converted wholly to thy good; how should it come from him who is infinite goodness, to thee whom he hath infinitely loved?  
True, oh most true! his love is better than life: 
Psal. 63.3.  and nothing ca● proceed from that love but good; but I cannot see that love through these tears, through this thick cloud of earthly sorrows. But oh his love is not more sweet, then evident; see, oh see it in his gifts. He hath not spared his only Son, but given him to the death, even to the cursed death of the cross; How then shall he not with him give thee all things also? He hath given thee his holy Spirit, the life of thy life, and his own glorious self; and can he with himself (the infinite incomprehensible good) give any thing which is not good? Assure thyself whatsoever is given by and with him, cannot but be (through him) good, exceeding good, beyond that which thou dost, or canst conceive. Now therefore remember, It is his covenant to do thee good. Know then, (know it of a truth) and throughly persuade and settle thyself in it, that as now thou art under the rod, because it is good for thee to be afflicted; so when it shall be good for thee, thou shalt rest from all thy tro●ble, and sh●lt b● satisfied with abundance of peace. Oh then, my soul, be not thou of an hasty spirit, 
Esa. 18.16.  For he that believeth w●ll not make haste. H●d joseph appointed the time of his deliverance; Had the oppressed Israelites set out the limits of their Egyptian bondage; or those three young captive Champions prescribed their fiery trial, how would they all have hindered their own happiness, and God's glory? If my righteous Brethren smite me, it is a kindness, their reproof is an excellent oil: 
Psa 141.5.  What then is the rod of my heavenly Father but his fatherly love? What his rebuke, but a rich perfume, and precious balm, cleansing my defiled nature, & preserving it from all fleshly pollution? 
Psal. 37.5.  roll then thy way upon the Lord, 
Psa. 103.9.  and he shall bring it to pass: wait upon his hand; and remember he is not always chiding: 
●sa 54●7. 8  For a small moment he may forsake, but with great mercies he will gather me; In a little wrath he may hide his face for a moment, but with everlasting kindness will he have mercy upon me. Oh then, my heavenly father, who vouchsafest to wait, 
Esa 30●●8.  that thou mayst be gracious to me, give me power with patience to wait upon thy grace: Thou who makest it thy exaltation and glory to show me mercy, oh give me an hart to attend thy mercy, till thou receivest me to thy glory.   

CHAP. XIX. Comforts taken from the second person of Trinity.  
AS God the Father hath vouchsafed us that unspeakable comfort and honour to be our Father, so the Son yieldeth us no less, in that he undertakes to be the Saviour of all the faithful; and not in part, but an entire and perfect Saviour from all evil. For evil may be considered either in the root, or fruit of it; and our Saviour hath utterly abolished both for us. The greatest evil, and the very root of all other is sin: and the fruit of sin is principally (as including all the rest) the wrath of God and death. Now our Lord saves his people (first) from sin, 
Mat. 1.21.  in being a perfect sacrifice (Heb. 10. 14) and consequently, a propitiation for all their sins; ay joh. 2.2. Secondly, he delivers his people from wrath, 
1 The. 1.10  and the curse, 
Gal. 3.13.  by bearing the curse and wrath for them. In a word he hath redeemed the faithful from all enemies of body & soul. See, Luke 1. 71. 74. Death, Sin, and the curse of the Law, he hath swallowed up into victory, 1 Cor. 15. 55, 56,57.  

Object.  But some weak Christian, perhaps, will here sigh out an objection: How hath Christ delivered me from sin, when I still find this cursed law of my members rebelling against the law of my mind, 
Rome, 7.23  and leading me captive to the law of sin? How am I delivered from death, when nothing is more sure to me than death, & I die daily? Ans. 
Answ.  First, observe that the Apostle (who in the person of the faithful uttereth those words) was even then devered from sin by Christ, and gives thanks in the words instantly following for his deliverance. Hence it is apparent, that even then when sin rebelleth in us, nay, by strong hand carrieth us captive, we are delivered from it; delivered first from the usurping power, 
Rom. 6.14.  and dominion of it, whereby we were enslaved, and served it with greediness; and again, from the guilt of it; It shall not be imputed or accounted to us: but we reconciled to God, 2 Cor. 5.19. Insomuch that where the Apostle confesseth plainly his sins both of omission and commission, yet in this regard he dares confidently, and doth truly affirm, 
Rom. 7.19, 20.  It is no more I that do it, but sin that dwelleth in me. Sin in the faithful, is as sickness in the body, getting up now again, and having overcome, yet not wholly freed from all encumbrance of the disease. Now as when our children, through bodily distemper, and sickly weakness, cannot do what they desire, and endeavour to do, and do some things which they hate themselves, and are to us offeusive, we impute to them neither their omissions or commissions: so dealeth God with his children.  
Secondly, as the Lord by Jesus (the Son of Nun) brought in his people into the land of Canaan, and trod all their enemies under their feet yet left some of the Cananites among them for diverse ends: So is i● with us; (For all that story of Israel's passage from Egypt to the land of rest, is but as a type, or picture of Gods dealing with all his Saints;) The Lord our God hath given us the true Jesus to lead us into possession of that heavenly Canaan our eternal life, and kingdom of glory. Now he hath already entered us into that eternal life (for he that believeth hath eternal life. 
joh. 5.24. ) and taken, and holds possession of glory for us. 
Eph●●. ●.  (For in him we already sit in heavenly places.) He hath conquered our enemies, and led them in show & triumph, yet for some ends hath left some of these enemies; and hath) not yet fully destroyed them.  
And as among that people some of those Ganaanits were reserved as enemies, some as servants; the former to prove Israel, 
judg. 3. 1, 2,3,4.  whether they would hearken to the Commandments of the Lord, and to teach them war: the other to help them in some works, as the G●beonites (josh. 9.21.27.) so hath the Lord in the faithful, left some of these inhabitants of our corrupt nature, as well to teach us spiritual warfare, as to prove us whether we will cleave to him: 
Eph. 6.11. etc.  and hence is it, that he frameth for us, and giveth us spiritual armour, and commandeth us to exercise ourselves in it. (And such are all our sinful corruptions and rebellions:) as some also to serve us, to do some good office for us: and such is death, which is to us, as those servants to the Prodigal, 
Luk. 15.2  appointed by our Lord and Father to pull off our rags, 
2 Cor. 5. ●.  that we may be clothed upon; and as those who took from jehoshuah his filthy garments, 
Zech. 3.4. ●  and set a fair Diadem upon him: 
Este● 6. 8. 11.  As Haman to Mordecai, who (against his will) clothed him with royal apparel, set the Crowne-royall on his head, and brought him into the presence of the great King.  
Now then look as it was with those Israelites, and the fiery Serpents, when God had, by the sight of the Brazen Serpent, cured them of their wounds and bitings, especially if withal he had pulled out their stings, they might be truly said to be perfectly saved from those Serpents, although they were yet among them, and did many ways annoy and encumber them● So, when the Lord hath not only canceled our sin, and healed those poisonous bitings of it, 
1 Cor. 15. 56,57,  but taken out the sting also of it, that it shall not be able to kill, we are said truly to be saved, and delivered already from sin and death; which still are enemies, but not able to effect their malice, or do any evil to us, which Christ hath not, or will not tnrne to our eternal good and happiness.  
Surely then this truth, that the Son of God blessed for ever is our Saviour, is a privilege wonderful; especially if we consider the manner how he wrought salvation for us. Look then first to his Incarnation, wherein he fitted himself for our redemption; then to his passions and exaltation, whereby he hath perfected our happiness, and we shall find unspeakable consolations in every one of them.  
First, there is no Creature can boast of so glorious a prerogative, as a faithful man; that God refusing the nature of Angels, hath taken our nature into him, and become man l●ke us in all things: 
H●b ●. 16, 17, 18.  covered, and troubled with the same infirmities, that from the sense of them in himself, he might more compassionately intercede for us, more effectually and speedily help us. The Word was made flesh, joh. 1.14. of the seed of Abraham, Heb. 2. 16. and of David, Rom. 1. 3. conceived in the womb of a Virgin, 
Luk. 1. 31.  and borne by her. Thus he became one with us; Flesh of our flesh, and bone of our bone: so nearly was this our nature united to him, that as body and soul make up one man, so God and man make one Christ; that as the Word is said to be flesh, so the blood of that flesh is called The Blood of God. 
Act. 20.28   
Secondly, in this our flesh he gave full satisfaction to the Justice of God, by suffering in that nature, in which God was offended.  
This Prince of our salvation was consecrate through afflictions. 
Heb. 2. 10●  He gave his back to the smiters, his cheeks to the nippers, he held not his face from shame and spitting. 
Esa● 50.6.   
He was attached, bound, accursed, and condemned as an offender, in whose mouth there was no guile, by the same judge, who knew and confessed himself innocent: he was rejected by the heathen, by his own people, abused, mocked, and scorned by all sorts, nailed to the Cross, there died, and after buried; and not only swam through his own blood, but waded through the fiery stream of God's wrath for us. Oh then, if he hath loved us to his death, how much more will he love us to our life? Will the Lord after all his sufferings lose the soul for which he suffered? Or can he, who thus loved us, being then enemies, that he chose to bear off the wrath of God for us, by drawing it on himself, suffer any part of that wrath to fall upon us, now that he hath redeemed us to himself, killed the enmity, and drawn our hearts to thirst, longue, and pine for him and his righteousness.  
Thirdly, that he might perfect us, as he died for our sins, so he rose again for our justification: 
Rom. 4.25  ascended into heaven, and having received all power and authority, sitteth at the right hand of God, a continual Intercessor for us: 
Rom. 8.34.  
Heb. 7.25.  and shall thence descend with the shout of an Angel, and the trumpet of God, to raise, quicken a●d receive us to glory. I cannot but here, therefore, insert that sweet meditation of holy Augustine in Psal. 148.  
From his heavenly Country he brought all good things unto us, and in our Country endured all our evils; yet promised us, that we should be there, from whence he came, and said, I will that where I am, they may be also with me. So wonderful was his love, that because he was with u● in our habitations, we should be with him in his Mansions. Oh mortal man, what hath he promised thee that thou shalt live for ever; And dost thou not believe him? Believe, believe.  
It is more that he hath already done, then that which he hath promised. What hath he done? he died for thee. What hath he promised? that thou shouldst live with him. It is more incredible, that the Eternal should once dye, then that a mortal should live for ever.  
Now we hold fast what is harder to believe. If God died for man, shall not man live with God? Shall not a mortal live eternally, for whom he died, who liveth eternally?  
Verily, the afflictions of this life are so far from being worthy of the glory which is purchased for us in the life to come, that rather they are nothing to those comfortable, nay glorious privileges, which we presently enjoy: For what can any earthly misery, (which at the furthest proceedeth to a temporal death) show comparable with this union with God, and glorious fellowship with the Father through Christ? We are united to God by affinity, by a spiritual, and therefore indissoluble bond of marriage: he hath married our nature, nay, our persons: hath set his own image on us, & given us his, even the divine nature: and so as he is our flesh, so we flesh of his flesh, and bone of his bone. 
Eph● 5.30.  We are united to him by a spiritual consanguinity; to the Father, as our father, (joh. 20.17.) to the Son, as our brother; Heb. 2.11. nay, as members to the Head, Eph. 5. 30. And because all fleshly and mixed union is no way comparable to that simple union of Spirits, We are one Spirit with him, 1 Cor. 6.17. that as there is no union like that of the Trinity of persons in the unity of the Godhead, so we also should be united spiritually to our God, 
joh. 17.21  That as the Father is in Christ, and Christ in the Father, so we may be one in them.  
Go to now; Let all the world conspire against us, to load our hearts with affliction: let sinful flesh join with the world, and all the infernal spirits with both, if thou hast tasted this cordial, if ever thou hast truly relished the sweetness of the Lord Jesus, (the strength of thy heart) all they shall effect is but this; somewhat the sooner, and closer to knit thy soul unto God in Christ, and by withdrawing earthly & sensual, to heap upon thee spiritual and eternal comforts.   

CHAP. XX. The more close applying of this comfort by meditation.  
NOw that we may thoroughly digest this cordial, and find some heart and strength in it, let us quicken it by some such meditation. Oh my soul, is there any thing to be compared unto the Lord Jesus? Is not all in the world, nay, all the world, and a world of worlds in respect of him loss and dung? Hadst thou received no other pledge of God's love, no other comfort but Christ alone, were no● this sufficient, abundant, nay, an infinite testimony of his eternal love, and a con●●lation beyond all misery? But when he is given thee, what is not given thee? when thou hast him who is Lord of all, thou hast all things with gim: 
Eph● 3.19.  Oh if thou hadst knowledge of this love of Christ, which passeth knowledge, what trouble, what earthly grief co●ld dismay thee? how wholesome, how pleasant, how delectable, how heavenly is the least taste of it? O sweet, gracious, glorious Saviour, whether I look up to thee my head in heaven, or down to myself thy most unworthy member on earth; whether I consider what great things thou hast done for my poor soul, or how thou hast done them, I cannot but find infinite love in thee, & infinite comfort in thy love Thou art that true light, 
joh. 1.9.  all other borrowed from thee. 
Heb. 1.3.  Thou art the brightness of thy father's glory, making and sustaining all things. Thou art the express Image of thy father's person; God, equal to thy father: 
Phil. 2.6  The mighty God, 
Esa. ●. 6..  the everlasting Father, the Prince of peace. 
Rev. 19. 1●  Thou art the King of glory, the King of Kings, and Lord of Lords. how fair, how pleasant, how full of ravishing delights is thy love? Thy cheeks as a bed of spices, 
Cant 5.13 16  as sweet flowers; thy lips like Lilies, dropping sweet-smelling myrrh; thy mouth most sweet: Thou art altogether lovely. How is it then that I have found favour in thy sight? who although once framed by thee after thine image, yet wilfully giving up myself unto sin and Satam, became the most deformed, the most abject, the most polluted, and silthy offscouring of the world. Oh my Lord, I am infinitely unable to conceive either thy glorious excellence, or my loathsome vileness, yet hast thou set thine heart upon such an one to love me, and expressed that love by such effects, that neither I can find words to utter it, nor thoughts to apprehend it; yet fain would I kindle and inflame my cold heart in the sight and sense of it.  
If I cast down mine eye to look upon my bottomless misery, I see myself shut up, and imprisoned in unbelief, 
Rome 11.12  bound in the chains of death, condemned to hell, where the pit had shut her mouth upon me: my lif● consuming in posting vanity, my soul delighting in ●he service of such a master, whose wages is endless mis●ry; a slave in the world to Satan by disobedience, and after in the other worl● a companion to him in infinite torment. 
Psal. 11. 6.  Snares, fire, brimstone, and an horrible tempest, this was the portion of my cup. And as my state was infinitely fearful, so altogether helpless: No creature had either power, or pity to succour me; nay, mine own soul so far from compassion of itself, that it rejoiced and triumphed in this depth of hellish misery. From this, and far greater calamity then in this, or any word can be expressed hast thou graciously rescued me.  
Thou reachedst forth thy hand, and hast plucked me out of the belly of hell. Thou hast drawn me out of the horrible pit, where no stay was, & hast set my feet upon the rock in a large place.  
Now if I lift up mine eyes to take view of that glory, to which thou hast so graciously advanced me, I find my tongue and heart yet far more unaable to utter or conceive it. Hadst thou left me to myself, (now after this deliverance) in health and safety, yet oh how wonderful had thy grace been? But this great, this infinite mercy was a small thing in thine eyes, O Lord God: 
2 Sam. 7.19  but hast promo●ed me to an inappehensible height of glory with thyself. Thou hast preferred me to thy service, and thy service is liberty, nay, thy service is a kingdom, 
Rev. 5●10.  even to reign on earth. And as if all this were too little, thou hast made me a son with thee to the same Father, the Father of lights; and what estate is any thing but dung to this? Thou hast annexed me as an heir with thyself, who art the heir of all things; so that by thee, I, the most base drudge of sin and Satan, am lifted up to a throne & crown, to an immortal crown of glory; such as never eye saw, never ear heard, never entered into the heart of man. 
● Cor. 2.9.  Thou hast washed me, set thine own beauteous image upon me: thou hast reconciled, justified, fully redeemed me, raised, and set me with thyself in heavenly places; and with all this, and above all this, thou hast knit and united me to thyself, and to thy glorious Father; so that I (poor worm, dust, dung) even I might be one, even as thou art in the Father, and the Father in thee, 
Ioh● 17.21  that I might be one in both. Ob height, depth, breadth, and length of thy love! how incomprehensible is thy grace, how heavenly my consolation?  
And how hast thou wrought all this for me? O my God, my Lord, my gracious Redeemer; where shall I seek words, or thoughts to set out this mercy? wonderful is thy love in all the rest, and that my soul knoweth right well; but in this how far beyond all possibility of apprehension, & all expressions of wonder? That my miserable mortality might be clothed upon, 
2 Cor. 5.4.  and I be borne anew in the divine nature; thou didst strip thyself of those robes of divine Majesty, 
Phil. 2,6.  in which thou knewest it to be no robbery to be equal to God; and wast borne in my weak nature, and found in the servileforme of my fleshly infirmities.  
Thou gavest thy body, thou gavest thy soul for my sin; thou wast bound, thou wast mocked, thou wast scourged, condemned, nailed, and dead on the cross: Thou (oh mirror, oh infinite miracle of mercy!) thou (the love of the Father) didst taste not only gall and vinegar, but even wrath, & hell for me the child of wrath, and brand of hell.  
Oh my dead soul, canst thou see all this, and want comfort? Can one cup of wine cheer thy heart, and shall not such fruit of such a Vine fill thee with joys unspeakable and glorious? Oh what is thy portion, when such is the price? what thine inheritance, when such the purchase? Rejoice then oh my soul, rejoice evermore in such a Lord, and such a love; for whatsoever thou hast lost, thou hast gained Christ, & lost but dung: with him thou receivest whatsoever is truly good, and partest for him with nothing, but what in some respect is evil: Have I lost Parents, Children, friends, lands, livings, yet I have not lost Christ, nor my Lord will not lose me. If I lose my life with the rest, yet shall I not lose the life of Christ; he is my life, he in life and death is my advantage. 
Phil. 1.21.  Let Father, Mother, Brother, Sister, Wife, Children, forsake, and hate me, yet the Lord Jesus will never leave me, never cease to love me; and he is better than a world of friends and kindred. Oh my Lord, to be in heaven without thee were exile; but a sick bed, a loathsome prison with thee is an heavenly Paradise. Why then should I be troubled, seeing thou hast made me to dwell in thee by faith, and thou vouchsafest to dwell in me by thy blessed Spirit?  
Only, thou my Saviour who hast loved me to death, make me ever to live in thee, and in thy love: thou who hast died for me, plant thy death in me, and bury my corruptions in thy grave. Tho who wast crucified for me, crucify the world to me, the flesh in me, and graft in me the life of thy resurrection: make, oh make me to rejoice in the fellowship of thy sufferings, and in thy good time change this crown of thorns, into that of glory.   

CHAP. XXI. Comforts which flow from the holy Ghost.  
Again, with those former (drawn from the two first persons of the blessed Trinity) annex the consolations of Gods holy Spirit, who dwelleth in the faithful. Sweet and excellent are these comforts: Neither is it in vain, that in specialty the holy Ghost is called the Comforter; as being that person, who is sent by the Father, and the Son, by himself to work this effect in us. Let us then remember that this blessed Spirit doth not only dwell in us by his gifts, faith, love, etc. but personally, which is evidently expressed Ephes. 1.13,14. You are sealed with the holy Spirit of promise, which (or rather, who) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek, cannot in ordinary construction of Grammar, agree with that of Spirit, the one being of the neuter, the other of the masculine, but the gender purposely changed against use, to show that the person of the blessed Spirit is with us, in us, and so continues, and stays as an earnest of our inheritance, and our full redemption; in which respect we are called his Temples, 1 Corinth. 6. 19 Thus also when the holy Ghost is promised us, joh. 16. 13, 14. our Saviour altars the gender, and useth the masculine (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) he, the Spirit of Truth: and again, he (not it) shall glorify me: to show that the very third person of Trinity is given us: yet he dwells not in us, as sometime in the Temple made with hands, but as the soul rather dwells in the body, so doth the holy Ghost dwell in the faithful, quickening, sustaining, & leading them on to the rest of their souls, and Lieging with us. Look as in the body the hart and Head produce life, sense, and motion by the vital, and animal spirits; which being sent by them, and diffused into every particular member, quicken, and move it; So the Spirit of Christ flowing from him into his mystical body, fills every part with life, sense, and motion. 
joh. 6. 63.  It is the Spirit, 
2 Cor. 3●6●  (saith our Saviour, so his Apostle) that quickens. Therefore is he called our life; 
Rom. 8.10.  and they that live in the Spirit, 
G●●● 5. 25.  walk also, or move in the Spirit. There is also spiritual sense; a taste, 
Psal. 34. 8. & 119.103  whereby we perceive the sweetness of God, of the grace of God, and the word of his grace; whereby the spiritual man savours the things of the Spirit; 
Rom. ●,5●  a spiritual touch, and tenderness: when the Lord takes away the heart of stone, and gives an heart of flesh: 
Ezek. 36 26, 27.  a spiritual eye, whereby the spiritual man discerns all things: 
1 Cor. 2. 14. 15.  a spiritual hearing, delighting in the Word, and promise of God, more than any musical harmony; a spiritual sent, whereby the very name of Christ is as an Ointment 
Cant. 7.3.  poured forth.  
Now the holy Ghost doth not only work this comfort in us by faith, giving us power to apprehend things absent, or to come, but applieth them more immediately by this very sense, so that the soul shall even feel with joy unspeakable, the consolations of God flow into it.  
Thus the blessed Spirit doth first speak peace unto us from God, and then gives o●r spirits an open ear to hear his voice, and know our peace, that so we may come to find ourselves children of God, and heirs with Christ. 
Rome 8. 15. 16, 17.  Thus he doth not only spread a Table for us, and there sets forth that Bread of heaven in the holy Ordinances of God, but gives us power to eat, making them more sweet to us than the honeycomb, and thus brings us on to more fullness of growth, and eternal life through Christ.  
Hence cometh it that a Christian can rejoice in tribulation, because this holy spirit sheds abroad in our hearts that love of God which is better than life, 
Psal. 63.3.  and gives us so palpable a sense of it, that it beareth down all other feelings before it: See Romans 5. 3,4, 5. So the Apostles (Acts 5. 41.)  
Thus as the sufferings of Christ do abound in any of his members: 
2 Cor. 1●5.  so doth the God of consolation cause his comforts to abound through Christ. And as he thus sustains the soul in ordinary afflictions; so again in extra-ordinary troubles, he poureth out more than ordinary refresh: always affording grace proportionable for the trial, 
1 Cor. 10. 13  and the issue with the tentation. Thus when wicked persecutors have devised exquisite torments for the bodies of the faithful, this blessed Spirit hath measured out unto them, strong and strange joys, even transcendent ravish.  

Ruffin. lib. 1. cap 36  Famous is the Story of that thrice famous Martyr, Theodorus, recorded by Ruffinus; who being apprehended by an Officer of that cursed Apostata, julian; and from the very spring of day, tormented grievously till ten of the clock, yet all that time in many changes of torments and tormentors; such (saith he) as no age ever saw the like, did nothing else but with a calm, and cheerful countenance, sing that Psalm; Let them be confounded who worship graven Images, and trust in their Idols. Afterward, being demanded by Ruffinus, concerning his sense of these pains, affirmed that he had little feeling of any bodily grief, but that there stood by him a certain young man, who wiped off the sweat with a most shining cloth, and often poured on him cooling waters, that he was ravished with delight, a●d could not but be more sad when he was let down from the rack.  
Above all the rest, when the faithful heart feeleth in itself that holy Spirit sealing up his happiness, and lying there as a pledge, and earnest until he be fully instated into it; it is altogether impossible to express the unspeakable joy, and glorious comfort which flows into it. This made the Hebrews rejoice in the spoiling of their goods; 
Heb. 10.34  and the Apostles to go from the whipstock with more joy in their hearts, than blood on their backs. This put that strange speech into the mouth of the Apostle, who as he laboured more than all, 
2 Cor. 11. 23  so was in stripes above measure, so oft in prison, so oft in danger, and in death; when his heart overflowed with an unutterable rejoicing, and he thus expresseth it: 
2 Cor. 7.4.  I am filled with comfort, I am exceeding joyous; or (as the word properly signifies) I am more than redundantly joyous in all our tribulation.  
There was no ability in his tongue, nor possibility in words to set out that flowing affection running over in his heart.  
Oh than what trouble should deject us when he is our Comforter? Art thou dull of hearing, art thou very unteachable? That Spirit is thy Teacher, who maketh the rudest Fishermen the most learned Doctors of the world, who taught them all tongues, and knowledge in an instant: Art thou very forgetful? This blessed Spirit is given thee to bring all things to thy mind. Art thou slow in duty, faint, and soon weary? This holy Spirit is sent to quicken thee, to baptise thee with fire. Wantest thou any grace, or any measure of grace? They are all fruits of the Spirit, 
Gal. 5.22, 23.  springing from this root, Love, joy, peace, long-suffering, gentleness, goodness, faith &c: Art thou assaulted with fear and doubting? 
Eph. 1. ●4.  This gracious Spirit is thy seal, and the earnest of thy inheritance, until the redemption of the possession.   

CHAP. XXII. How to apply these comforts by meditation.  
NOw when we have thoroughly weighed this great privilege, and in it our many comforts, let us lay them nearer to heart, & fasten them there by some meditation. Thus confer with thy soul:  
O gracious Comforter, who hast taken possession of this worthless heart for my Lord and Saviour, and keepest it unto his use, and kingdom; how should I want consolation, who enjoy thee the only Comforter? How should I want that joy of the Spirit, who enjoy the Spirit of Life, and oil of gladness? Thou art my life, which canst not dye● thou my strength, and the length of my days. Thou hast opened mine eyes to behold that heavenly honour, and excellent glory, those wonderful joys, and infinite happiness which is given me by my Father, and purchased by my gracious Redeemer: Thou hast bored mine ears to hear those more than heavenly strains of that Angelical song: 
Luk. ●. 14.  On earth peace, good will toward man. Thou hast quickened my palate to taste how good and sweet the Lord is. Thou hast caused my soul to sent those precious ointments, so that I find that costly spikenard, spent on my Saviour's head, had all the sweetness from the head on which it was spent. Thou hast ravished my soul with those delectable feelings of peace, and love, which is better than life, and the most heavenly sense of thy gracious presence. The spirit of a man will sustain his infirmities, how much more wilt thou, most gracious Spirit, who art God Almighty, bear up, and sustain thy weak fainting creature, who leaneth upon thee, liveth by thee, and wholly giveth up his soul unto thee? When I am dull, thou quicken'st me; when forgetful, thou promptest me; when cold, thy fiery baptism warms me; when doubtful, thou confirmest me; when sad thou comforrest me. Now than thou my gracious Comforter, perfect the temple which thou art building; forsake not the work of ●hine hands; prosper, oh prosper thy handiwork; enliven, strengthen, quicken, sustain me, that I may live in thee, walk in thee, abide in thee, rejoice in thee, serve, praise, and bless thee for ever.   

CHAP. XXIII. Further confirmation for the weak soul.  
EXcellent are these comforts (will many a weakly Christian say, who (as yet) is held down by strength of tentation) singular refresh and sovereign cordials, able not only to cure a sick, but revive a dead spirit: but, alas, I have no portion in them. Oh could I feel in my soul this glorious heavenly relation to God, could I by any search find, by any (but one) good and sure proof be assured that I were the least of God's children, the lowest of Christ his members, a living, though never so little stone of that blessed Temple of the holy Spirit, all the discomforts of this present world, poverty, loss, contempt, reproaches, and scoffs of men should never trouble me. Oh then how cheerfully could I wade through any grief, any tentation? But woe is me, I feel my soul snared, chained and enthralled in sinful fetters. Easily and clearly I perceive many signs rather of a natural estate, still subject to sin, and Satan; no power to get up from under my corruptions; but no good sign can I discern, at least no certain evidence of such an happiness.  
Now indeed it is most true that howsoever these consolations are most approved medicines, yet have they none or not their perfect operation, where either they are not well and close applied, or (soon after this applying) are rubbed off with some tentation. In the last place therefore it will not be amiss, nay, very expedient by some few, but apparent notes, and infallible marks of regeneration, to clear the eyes of an afflicted Spirit, dimmed and deluded in the mists of Satan.  
True it is, that the Adversary, and his Antichristian Popish Teachers wrest, & strain all their wits to persuade men that this assured knowledge of their election, and salvation by ordinary means is a dangerous (nay so proudly peremptory are they without all warrant) a damnable doctrine, encouraging men to all presumption, & fleshly liberty. Hence the Council of Trent fastens an anathema upon it; & no marvel: For that subtle Serpent knowing well how much labour of love, and even contention in all holy obedience, what readiness to serve, and fervour in their service this certainty of God's favour brought forth in all the Saints; contrarily, what uncheerefulnesse and heartlessness in all duty springeth from distrust and doubtfulness, strives with all his might, either utterly to root out, or much weaken this assurance of faith, whereby they hold fast the profession of their hope without wavering. 
Heb. 10.23  So his false Apostles, 
2 Cor. 11. 13.  deceitful workers, transforming themselves into the Apostles of Christ, join issue with him, as knowing this Doctrine would not only quench their Purgatory, but which is worse, wonderfully cool their kitchen.  
In the Epilogue, therefore, and conclusion of this discourse, I will very briefly (as in such a subject I may) lay down and handle these three propositions: 

First, That the faithful by ordinary revelations may attain the certain and infallible persuasion of their salvation by Christ.  
Secondly, That it is a Christian duty to labour for it.  
Thirdly, That this assurance is the gift of God, which every one of his children do not presently receive, nor so retain, but that the sense of it sometimes may fail them.  
And lastly, I will set down some means whereby we may secure our souls in this assurance of our happiness, which is the Sun of all comfort: First, then, that a faithful Christian may by ordinary, without extraordinary revelations (by visions, Angels, etc.) be fully assured of the life of grace already in his possession, and of glory certainly reserved for him, will appear, first, by diverse clear Testimonies of God's word; secondly, by the examples of the Saints; thirdly, by evident reason.     

CHAP. XXIIII. Proof of Scriptures testifying in the faithful a possibility to assure their salvation by ordinary means.  
FOr the evidence of this truth, consider that discourse of the Apostle, 1 Cor. 2. 9,10,11,12 verses ● a place much wrested by Papists, and grossly abused; but as all the words of Wisdom, (Pro. 8. 9) plain to him that will understand. Thus you shall find the Apostle affirm: 1. That no eye hath seen, ear heard, or ever entered into the thought of man those things which God hath prepared for his chosen: 2. God hath revealed even these things unto us by his Spirit; for, because no man can know the mind of man, save the spirit of the man which is in him, and those to whom he unfolds himself in evident expressions, much less can any man know the things of God, but the Spirit of God, and they to whom that Spirit reveals them, therefore (because our dull understandings cannot pierce into the secrets of God) the Lord hath given us his Spirit, to this very purpose, that we might know the things which are given us of God. Observe hence, that God doth not only preordain his children unto glory, such as eye hath not seen, etc. but by a second gift of his Spirit manifesteth this his decree unto them; which blessed Spirit openeth their eyes to discern this grace bestowed, not on othe●s only, but themselves.  
To this testimony in the next place, adjoin that also in the Rom. 8. 15,16,17. which will both clear, and much confirm the former; You have not received the spirit of bondage to fear again, but you have received th' Spirit of adoption, whereby we cry Abba Father. The Spirit himself beareth witness with our spirits that we are the children of God, and if children, than heirs; heirs of God, and joint heirs with Christ. Where mark a double grace, and gift of God: 1. That dignity, and unspeakable honour of being children, and heirs to himself, and joint heirs with Christ, which is conferred on all the faithful, not only Apostle, and others of eminent gifts, and place in the Church, but commonly on all those true Believers at Rome. 2. That Spirit of bondage (cau●ing fear) is cast our, and the Spirit of adoption (even the Spirit of God) is given them● but to what end? even to witness unto th●ir consciences, that they are sons, and heirs of God, and joint heirs with Christ● Now this is such a witness, as neither can deceive, or be deceived; and this Testimony of the Apostle so clear, that even the great Cardinal (the late Champion of Rome) hath no shift for any defence, which every child's eye will not easily pierce through:  
Take a third from 2 Cor. 5. 1. We know if this earthly house of our Tabernacle were dissolved, we have a building of God, not made with hands, but eternal i● the heavens: For in this we groan, earnestly desiring to be cloothed upon with our house, which is from heaven. And in the 9 ver. the Spirit gives us this reason; For we walk by faith, not ●y sight; where as the Apostle speaketh generally of the faithful, so also he mentioneth no conjecture, no guess or flickering earthly hope, but a plain evident knowledge, full of heavenly confidence, even groaning in desire of dissolution, that so they may be clothed upon.  
And how cometh this knowledge? by some extraordinary revelation? no; walking by faith, not by sight and sense.  
Lastly, not to be (as were very easy) too copious in a matter often cleared, see that testimony of another Apostle, 1 john .3. 1, 2. Behold what manner of love the Father hath bestowed upon us, that we should be called the sons of God, etc. Therefore the world knoweth us not, because it knew him not. Beloved, now are we the sons of God, and it doth not yet appear what we shall be, but we know when he shall appear, we shall be like him; for we shall see him as he is.  
Carefully attend the Apostle. He magnifies the wonderful love of God, and calleth us out with joy and admiration to take view of it, especially in two effects: 1. The glorious dignity to which he preferreth us; namely, To be his children: 2. The manifestation of this our happy estate, not indeed to the world (which thinketh us the most abject of creatures) but to our own consciences, so that we now perceive ourselves to be children, and though yet we know not the parcels, and particulars of that excellent estate, until we come to enjoy it, yet so much already we know, (not guess) that when Christ appeareth, we shall appear with him in glory, and be like unto him, by that beatifical vision of God, seeing him face to face.  
Add only to this a further confirmation from the mouth of the same Spirit, by the hand of the same Penman; 1 joh. 4. 16. And we have known and believed the love that God hath to us. Knit it to the former, and how strongly will it bind up our hearts in this point of faith? Behold (saith he) and admire the fatherly love of God to us poor abjects in the world; he hath made us children, despised indeed by worldly men, but by himself so magnified, that when Christ appears, we shall also appear with him in glory, and be eternally happy in beholding his face: This love he hath testified, this Testimony we have known, and attained this knowledge by faith. To which very end I have wrote this whole Epistle, That you may know you have eternal life: See 1 joh. 5.13.   

CHAP. XXV. Further confirmation from the examples of the Saints, and testimonies of the Ancient.  
LEt us look now to the evidence which riseth from the examples of the Saints, & to the testimony of our predecessors, the ancient Doctors in the Christian Church. How transparently doth this confidence, and assurance of faith shine forth in the practice of the faithful? Upon what grounds could Abraham so readily forsake his own native Country, & his father's house; so cheerfully confess himself a sojorner in the earthly Canaan; so earnestly look for an heavenly habitations; so obediently sacrifice his only son, in whom were shut up all the promises, but from this assurance of faith? What was it in Moses that caused him to refuse the adoption of Pharaoh but the knowledge of his adoption by God? What made the reproach of Christ more glorious in his eyes than all the treasures of Egypt, but this respect to the recompense of the reward? of which had he not a full assurance, he could not so easily have left (as we say) a bird in the hand for two in the bush. What was it that hardened his heart, and steeled it against the rage of the King, to cut through all impediments, but this assurance of God's favour?  
But had these Saints, in this point, no extraordinary revelations? What testifies the Spirit? By faith they did all these things; that faith, which made them acknowledge, not only that God is, but that he is a rewarder of all that diligently seek him: Read Heb. 11. Whence sprung all those confident speeches of job, in the midst of a very hell in earthly misery? He shall be (saith that holy Patient) he shall be my salvation. I know I shall be justified. Himself points out the fountain whence he drew these strong comforts: Though he slay me, yet will I trust in him, job 13 15. 16.18. Whence also he undauntedly avers, I know, (not the Redeemer generally of the faithful, but) that my Redeemer liveth, 
job 19.25, 27.  and I shall see him (I shall enjoy that beatifical sight of God) for myself.  
How boldly doth David profess, 
Psa. 73.24.  Thou shalt guide me by thy Counsel, and after receive me to glory. And again, 
Psalm 49.5.  Wherefore should I fear in the days of evil, when the wickedness of my heels compass me? But these examples are very frequent, and every where meet us in the paths of holy Scripture.  
Unto this practice of the Saints, let us annex some authorities of the ancient Fathers in the Church, who, no doubt, spoke from their knowledge, and feeling. Hilar. in Mat. c. 5. The Lord will have us hope for the kingdom of heaven without any wavering of an inconstant will; Otherwise there is no justification by faith, if faith itself be doubtful.  
So Chrysostome in Rom. Hom. 9 We boast, or glory (saith the Apostle) That thou mayst know what mind he must have, who hath pledged his faith to God. For he must not only have a full persuasion of those things which he hath received, but of those which are to come, as if already given him; For a man glorieth of that which he already possesseth: Because, therefore, our hope is as firm of future things, as of present, therefore (saith he) we rejoice, or glory of these, as of the other. But to omit many other, verily that of Bernard, who lived in the very darkness, and almost midnight of Popery, is not to be neglected. Thus he writes in Annunc. ser. 1.  
It is necessary for thee first to believe, that thou canst have no pardon of sin, but by God's indulgence, etc. Lastly, that thou canst not deserve, by any works, the kingdom of heaven, but that it also must be freely given.  
But these are not sufficient: they are but the beginnings and foundations of faith. If therefore thou believest that thy sins cannot be forgiven, but by him against whom they are committed, thou dost well. But to this, add yet further, that thou believe this also, namely, that thy sins by him are forgiven. This is the testimony of the holy Spirit, who witnesseth unto our hearts, saying, Thy sins are forgiven thee. Thus the Apostle determineth, that a man is justified by faith freely. So thou must also have the testimony of the same Sp●rit, that thou by the gift of God shalt attain eternal life. Thus far Bernard.  
Add to these some reason for further confirmation, and so we will finish this point. It cannot be denied that true faith may ordinarily apprehend, by infallible certainty, any promise which God hath revealed. For this is by all confessed to be the very end of faith, that we might be certainly persuaded (without doubting) of God's promises. But God hath promised to every true Believer eternal life (as cannot be denied) joh. 5.24. etc. and hath many ways confirmed his promise by oath, seals, earnest: hence it must necessarily follow, that the faithful may be infallibly assured of their salvation and glory.  
But some here object; Indeed if men could surely know that they had true faith, than they might be surely persuaded: but how should they come to this knowledge? Certainly that we may attain this knowledge, & power of discerning our faith, is not only apparent by that sentence of the Apostle, exhorting the Corinthians to prove and examine their faith, 
2 Cor. 13.5  but by sense also, and every man's experience: when I believe an able man promising me any kindnesie, I know, and even feel that I believe him. So that weak believer could even from sense, say, 
Mar. 9.24.  I believe, help my unbelief. But some object further; The promise (say they) is only general: we have no particular promise, Thou Peter, or john shalt be saved: therefore no sufficient warrant to apply that general promise to ourselves in particular. But this is both fond, and false. For as every man hath a particular command in the general precept; (where God chargeth all men to believe, obey, fear, there he chargeth every one singly, Thou Peter, john shalt believe, etc. So hath every singular person a special promise's to himself believing in the general, where glory is promised unto every Believer.   

CHAP. XXVI. That it is every Christians duty to labour for this assurance.  
AS now it is sufficiently cleared, that the faithful by the ordinary revelation of the holy Ghost in the Word, may grow up by faith, to an infallible assurance of God's gracious purpose to justify, and glorify them; so will it as plainly appear, that it is their duty to labour for this growth, and to give their souls no rest, till they find this blessed estate sealed up, and throughly settled upon them: which will be manifested unto us, first, by many testimonies; secondly, by some reason taken from the Word. Thus our Saviour chargeth us, 
Luk● 12.23  Fear not, little Flock, for it is your Father's good pleasure to give you the kingdom. Where our gracious Lord laying down that ground (namely) the certain purpose, and promise of God fully decreeing, nay, delighting to give us the crown of glory, thence raiseth up this command, and teacheth how to expect it, even without fear.  
The like is that in the Heb. 10. 19.23. where the Apostle premising that boldness of faith, whereby we may enter into the holiest by the blood of Christ, builds up this confidence of faith by this exhortation: Let us hold fast the profession of our faith without wavering, 
Heb. 10.1  and giveth a strong reason, 
1 The. 5.24  For he is faithful that hath promised: Who will also do it. Very obvious, and frequent are such places condemning this wavering, and distrust of God's gracious purpose toward us, and commanding us with assurance of faith to lay hold of these promises.  
Add to these that vehement, and evident exhortation of the Apostle; 
2 Cor. 13.5  Examine yourselves whether you be in the faith's Prove your own selves: Know you not your own selves, how that jesus Christ is in you, except you be reprobates? Where ●irst he taketh it as granted, that Christians may by examination know themselves, whether Christ dwell in them: secondly, he earnestly exciteth them to make trial, & proof of this their estate.  
Beyond all exception, and cavil, is that charge of the Spirit: 
2 Pet. 1.10.  Wherefore the rather, Brethren, give all diligence to make your calling, and election sure. But here also some difficulty is objected. For although we now find ourselves in a good estate, and have firm assurance of our present happiness, yet how should we be certain so to continue unto the end? without which perseverance there can be no salvation. True is it, that the sense and feeling of this our blessed estate in the sense of God's favour, may be withdrawn for a time: but where faith is, it faileth not; where the life of grace is planted, it dyeth not: You have not chosen me, but I have chosen you, and ordained that you should go and bring forth fruit, and your fruit should remain: 
joh. 15.16  Upon which words hear Saint Augustine determining, 
De correp. et great. c 12  (not as if his testimony could add any thing unto Christ, but that we may know what was the common belief of the Church at that time, and may be armed against Popish error,) When Christ (saith he) hath affirmed, I have ordained that you bring forth fruit, and that your fruit remain, who dares say, Perhaps it shall not remain?  
How unanswerable is that testimony of David: The righteous shall flourish like a Palm, 
Psal. 92. 12●13,14.  (now the Palm never loseth his leaf, or fruit; 
Plin. ) Those that be planted in the house of the Lord, shall flourish in the Courts of the house of our God: They shall still bring forth more fruit in their age; they shall be fat and flourishing. As full is that of his Son Solomon; 
Pro. 4.18.  The path of the just is as the shining light, which shineth more and more unto the perfect day.  
And this floweth not from any thing in man, either of nature or grace, but from that covenant, and faithfulness of God, who seeing the first Adam could not stand in the covenant of works (Do this and live) hath renewed with the faithful, in the second Adam, a covenant of grace, in which he hath undertaken to work all our works for us: 
Esa. 26.12.  First, that he will never depart from us, but delight in us to do us good: Secondly, that he will put such a fear, of himself, into our hearts, that we shall never depart from him. And what else is this (saith Augustine) but such, 
De bono perseveran. c. 2.  and so great shall be my fear, which I shall put into their hearts, that they shall with perseverance keep close unto me.  
And fully to confirm and settle thy soul in assurance of thy perseverance, and infallible attaining that purchased possession; 1. Remember that not only God hath wrought that eternal mansion for thee, but also wrought thee for it, 2 Cor. 5.1.5. 2. Build on that promise, that he that hath begotten thee to that incorruptible inheritance, not only reserves it in heaven for thee, but preserves, and keeps thee by his power unto this salvation. 
1 Pet. ●●3● 4,5.   
But further Papists reply; This is a doctrine that opens a wide gate to all sinful liberty, & utterly loosneth the bond of fear, and care to please God.  
For Answer; First, how doth, or can this estate in God's covenant loosen, or slack that bond of gracious fear, when it is apparent that this everlasting covenant binds our hearts fast unto God in this fear? Secondly, is there nothing to be feared in God, but his condemning Justice? Oh how fearful (to his children) are his rods and scourges? how very fearful? Nay, his very frown, his threatening word so full of terror, that it shakes the heart of the faithful: they tremble, they melt at it. 
Esa● 66.2.  When I heard, (saith Habakkuk) my belly trembled, 
Hab. 3. 16.  my lips quivered at the voice: Rottenness entered into my bones, and I trembled in myself, that I might rest in the day of trouble.  
Sure I am (and no●e so impudent who dare deny it) that when our blessed Saviour and his faithful members, Paul, Peter, etc. had this heavenly assurance fully acquieting their souls, it was so far from cooling their zeal, and slackening their fervent diligence to please God, and ply his work, that nothing more furthered their holy ambition to be serviceable & acceptable unto him.  
In the next place, let us confirm this truth by a reason, or two: 1. It will be confessed that a Christian ought to labour for such an estate, wherein he should continually rejoice in the Lord, be ever praising, and blessing his name, and have strong consolation: For it is the command of God to delight ourselves in the Lord, 
Psal. 39. 4●  to rejoice evermore, 
1 The. 5. ●6  always to rejoice in the Lord, 
Phil. 4●4.  doubled upon us, to stir up our souls to bless the Lord, even in the sense of pardon and forgiveness; 
Psal. 104. 1, ●,3.  in every thing to be thankful: 
1 The. 5.18  he hath given with his promise, his oath also, 
Heb. 6.17. 18.  (that we might have strong consolation) but without this certainty of faith, & assurance of our happiness, & the eternal favour of God, we cannot attain such an estate, in which we can from the heart rejoice in him, ever praise him, and enjoy solid comfort from him: For what sound joy can that soul find in Christ, who thus hangs between heaven & hell, and hath no assurance whether the Lord will come to him as a Judge to condemn, or as a Saviour to free & acquit him? How can a man be heartily thankful to God for Christ, and bless him for such a gift, when he is altogether in doubt whether he hath any portion in his meditation? how can he pour out his soul in blessing the Lord Jesus for his love, and fruits of it, when he is uncertain whether he shall be built upon, 
Mat. ●1. ●4  or dashed against this rock? What strong consolation can arise from a wavering opinion, or flickering hope, whether the Lord hath appointed us unto glory with himself, or torment with the devil?  
Secondly, that which God offereth us in his Word, confirms by oath, conveys by his seals, and (above all the rest) unchangeably assureth by his Spirit (as a very pledge, and earnest unto this end) that estate not only is firm, and irrevocable, but) ought with all laborious endeavour and vehement contention be sought and made fast and sure upon us: Now it is most apparent, that by all these means the Lord offereth the assurance of salvation to the faithful: and offereth them to this very end, that they might be established in the assurance of his gracious purpose; (as even in earthly covenants, writings, oaths, ●eales, pawns are given for no other purpose but to confirm the intent of the giver, and the state of the receiver. Be this then throughly settled in us, 
● Pet. 1.10  that we ought to give all diligence to make our election and calling sure.   

CHAP. XXVII. That this assurance is the gift of God, the feeling of it sometimes withheld, sometimes withdrawn from the faithful.  
LAstly, that this full persuasion of faith, assuring our election, and salvation is the gift of God, cannot be denied, and therefore shall not need any copious, or exact proof: For we all know, and acknowledge that every good and perfect gift is from above, 
jams 1. 17●  and cometh down from the Father of lights, with whom is no variableness, nor shadow of turning. Among which gifts, even the Giver himself is the chief, and the very sum of all the rest, namely, that blessed Spirit given by the Father (joh. 14. 16.) who testifieth to our spirits, that we are Sons of God, and Heirs with the Lord Jesus Christ: and who bringerh with him as well that gift of faith (1 Cor. 12. 9) and the fullness of it, as also that spiritual life, and sense whereby we see, and feel the excellent things which are given us by God, 
1● Cor. 2.9.  things which eye hath not seen, ear h●th not heard, nor ever entered into the heart of man.  
Secondly, as it is manifest that it is the gift of God, so is it as apparent that it is not given at all times to all Believers. For first, when we are new borne Babes, we find our faith so far from any full assurance, that others discern our life in our earnest longings after the Word, and our fervent desires that we could believe, rather than ourselves in feeling that we do believe.  
For whereas it is impossible to come to any assurance of our salvation without a spirit of discerning, whereby being able to try things that differ, we can examine and prove our faith in God, and love to his Saints (and so come to the knowledge of our dwelling in Christ, and that we are translated from death to life) this spirit of discerning is not ordinarily given to Infants in understanding. Look as the Children of great Princes (yet in their infancy) much rejoice in their costly Robes, Coronets, etc. but have not yet discretion to gather thence their Noble parentage and dignity, to which they are borne: so Christian Babes, though they see themselves richly adorned with those heavenly graces of God and do not a little rejoice in the preseut estate which they feel, yet cannot in this their infancy, by a reflected act of the judgement, gather thence their sure title, and claim to all those precious promises of God, and their future glory, which depend on the former.  
Secondly, yet further, when the children of God 〈…〉 up to s●me ma●u 〈…〉 ye● i● pleaseth the Lord, (as for many reasons best known to his own wisdom, so certainly for his own glory in them, and their glory in him) to exercise them with many temptations, and manifold trials; so that being encumbered with much wrestling against unbelief, and other corruptions, they cannot for the present attain this certainty. But when the eye of faith is strengthened, and these mists of tentation overblown, the faithful soul seeth clearly the love of God in Christ, by his holy Spirit leading him to salvation, and evidently discerns his everlasting happiness sealed up to his soul in the new Covenant.  
And yet even then we are subject to lose, though not the favour of God, yet the sense of his favour, and consequently, that comfortable persuasion of our eternal life. For as some men by much neglect of seasonable refresh decay in bodily strength, and liveliness of spirit; and some other by great distemper fall into sickness and weakness; so the strongest Christian who could say as David, 
Psa. 23.4,6  Though I walk through the shadow of death I will fear no evil, for thou art with me: Surely, goodness and mercy shall follow me all the days of my life; yet either by neglect, or coldness in the means, (Word, Prayer, etc.) or by some grievous sin may find that joy of his salvation utterly hidden and clouded; as did also that holy Prophet (Psal. 51.12.) after he had committed that foul sin upon Vriah and his wife.   

CHAP. XXVIII. What means must be used for obtaining this assurance.  
SUrely, the land of Canaan was the glory of all lands, 
Ezek. 20.6  that garden of God, which he had allotted, and bequeathed to Abraham, Isaac, jacob, and their seed, even to his own dear children on earth. As a father therefore, intending some portion for his beloved child, will build, plant, furnish, and adorn it with all commodious helps, & convenient pleasures for his good; 
Deu. 11.12  so the Lord cared for this land, his eyes were continually upon it from the beginning of the year to the ending. Hence as it flourished with Corn, Balm, Oil, etc. so was it watered with showers, and flowing Rivers of Milk, Wine, and Honey: yet was this earthly, but a dark shadow of that heavenly Canaan: which land of eternal life the Lord legac●ed only to his heirs, even the joynt-heires with Christ. How rich therefore is it in glory, how ravishing in divine pleasures? If the outward courts of heaven dazzle the strongest eye with surpassing beauty and brightness? Oh what is the inward retiring, and Presence of that great King? How unspeakeably, how incomprehensibly bright and glorious? No marvel then if the Children of God (having tasted some fruits of this heavenly Country) labour for full assurance in the conveyance of this purchased possession.  
Now then in the next and last place, let us consider by what means a Christian may attain this security, and find his soul firmly instated and settled in it.  
Verily, as in the material, so is it in this spiritual building: he that will build sure, must dig deep, and casting out loose ●ands, lay a fast, and strong foundation, and then set up the walls, and roof. So he that would build up his soul in assurance of his heavenly Mansion, must first fling out loose waver of a distrustful heart, and doubtful appearances cast into his mind by Satan; and then lay his ground upon the Rock, the sure and unmoveable promises of God in Christ.  
I have often observed diverse of the faithful, strong in many graces, and in this only (to sight) weak, who have by the plain evidence of the Spirit in the Word been clearly convinced, that the Lord hath planted, and rooted the life of grace in their hearts, and so have been (for the present) not a little cheered, and comforted; yet after by some tentation to have been wholly disheartened, and cast down again in themselves from all their joys and consolations; concluding that all their religion was mere hypocrisy, and themselves bare forms and images without life: This (I am persuaded) proceeds especially from want of a thorough-grounding their persuasions: much suspense, and unsettledness remaining in them.  
Now than it will be very needful and expedient, (as briefly as may be) to set down how far the way of hypocrisy (in appearance) lies in our way to life, and the period of it, where it stops.  
First than it cannot be denied, but that a man of mere shows, without the life of God, may in his outward carriage to the Word, and ordinance of God, keep way with a faithful and sincere Christian; hear, frequent, invite others, honour th● Word, and the Messengers of it. Most of these are found in Herod, 
Luk. 13.22.  a stinking Fox, a rancke-smelling Dissembler: 
Mar 6.20.  He heard john, and knowing him a just, and holy man, feared, and observed him; when he heard him, did many things. So those hypocrites (Ezek. 33. 30,31, 32.) come to the Word, as God's people, sit there as the people of God, and call on others to the same duty. Thus far they seem to hold way with the Saints; where do they part? 1. In the ground, and end of this their frequent hearing: 2. In the effects and issues following their attendance.  
The ground, and end of hearing the Word, in an hypocrite, is sometimes his carnal delight, when his lustful ear is tickled with the soft eloquence, and sweet tongue of the Speaker, and his itching heart clawed with carnal wisdom: Sometimes he is driven by the cries of his yelping conscience: His best end is by further informing his understanding to set a fair gloss upon his profession, and that he may not sit as a mute, stand as a Cipher, when matters of Religion are in discourse, and handling. But the faithful soul, out of a deep loathing of sinful matter in himself, & an unflaked hunger and thirst of righteousness, knowing the word to be both the physic of the soul, whereby it is throughly cleansed; and the food, whereby it is nourished, presents himself before the Ordinance of God, that he may find it God's power to his salvation, in purging out all sinful filthiness, and filling him with the fruits of righteousness. Thus are they described, Esa. 2. 3. They shall say, Come ye, and let us go up to the mountain of the Lord, and he will teach us his ways, and we will walk in his paths. Where the faithful plainly express their end of coming to God in his Word, not only that it may be a light to teach, and point out the right way, but that it may give strength to their feet, and enable them to walk in every good path?  
Secondly, they differ in the effect and fruit of hearing: For where the heart thus draws near to God, as that holy Cornelius, to hear (as in the presence of the Lord) all things commanded by him: 
Acts 10.33  the Word is a mighty weapon to beat down all strong holds, 
2 Chr. 10. 4,5.  and every thing exalted against the knowledge of God, to bring every thought in obedience to Christ● it will work effectually when it is thus received: see 1 The. 2. 13. so that the faithful soul can truly say, I know no sin which my heart doth not loath, & desire to expel: I know no command of Christ, in which I do not unfeignedly desire, & endeavour to walk with God.  
This cannot stand with hypocrisy: because (as in a Tomb) there must be both a beautiful front without, and a dead heart within. An hypocrite must have a show, else he is an heathen: and but a show, else a true Believer. But he is a neuter to both: Not a plain Infidel, for he hath a form of godliness: not faithful indeed, for his heart still cleaves to much sinful filthiness, and is not purified from the whorish love of some darling-sinnes. Many things (as Herod) he may; all, not only he doth not, but he will not do.   

CHAP. XXIX. Containing other marks differencing the true, from the seeming Christian.  
NOr only in the walls without, but in some more inward rooms we shall find the hypocrite fairly dressed and painted. If we look to his understanding, we shall see it often very live-like portrayed with the form of knowledge; so that the brain may be even printed with the Word, that he may be a light, and Teacher of others, Rom. 2.19,20.  
Secondly, in the affection also there may be some joy in hearing: And thus far in the inward man, the dissembler may keep company with the faithful; where do they break? 1. The knowledge of an hypocrite is, at least in some points, merely speculative, ann works not upon the will, and affection to choose, and love the good which he knows. Much of Gods will he knows, and hates: as Ahab and Herod: I hate him a Prophet, indeed, of God, 
1 Kin. 22,8  (saith that wicked man, sold to work wickedness) of whom we may inquire; but I hate him, for he speaks not good to me, but evil: Yet could this King in some things humble himself, rend his clothes, put sackcloth on his flesh, and fasted: 
& ●1. 27.  So also that other incestuous beast hated the reproving Word, and killed the reprover. Contrary, the knowledge of the faithful seasons the heart, draws the will and affection, nay, the actions also after it. 2. The difference in their joy is plain and palpable. For the formal man's joy ariseth not from the word, indeed, or any love to the truth of God, but from his own fancies, and dreams falsely collected from the Word, witlessly, and wilfully (and therefore strongly) conceived in his own deceitful hart. For when he hears mercy & glory proclaimed to sinners upon condition of believing, he builds a presumption of pardon & salvation upon that sandy faith of devils; carnally, (as Papists at this day) concluding (& thence raiseth up all his that faith consisteth only in the understanding, partly in an action of the apprehension, conceiving what is the object of faith, partly in an action of the judgement, consenting to it, and approving it as a truth of God: he thinks not of the main and principal act of saving faith (without which the other profit nothing) that action of the will letting all go, and taking hold of Christ for salvation, choosing him as the supreme good and happiness, and bringing him to his heart, whereby he is washed and purified. And hence blasphemously imagining Christ to be but as a cloak for his sins, he pleasantly dreams of obtaining grace without any tr●e repentance, or change of the whole man.  
Hence the promises of God, thus by himself abused, are welcome, and a false joy follows a false hope. But the command of God, much more the threatening word, and reproof for breach of the command, is grievous to him, and insupportable; hated as cords, as bonds, as death, and the very Crosse. For esteeming his lusts to be himself (and indeed he is little else) he accounts himself in them wounded, fettered, and crucified: when his lust is restrained, he is imprisoned: when his sin is pierced, his very heart is wounded: when his corruption languishes, he faints, and is dead in the nest, and with as much joy will he go to the Gallowse, as to that Cross of Christ, whereby the world is crucified to him, and he unto the world.  
See this exemplified in that noted hypocrite, Herod. The preaching of john, (as of Christ and all his Messengers, Mar. 1. 14, 15.) consisted of two main points, Repent, and Believe. Repent, for the kingdom of God is at hand: 
Mat 3.2.  and, Behold the Lomb of God which taketh away the sins of the world, joh. 1.29. Now it is easy to find what, in the preaching of john, this incestuous beast hard so gladly. Is it any marvel if such a wretch (fancying a remission of sin, without forsaking sin, & impunity by Christ) should with much joy hear of such a Saviour as he blasphemously supposed? But that other necessary part of the Gospel, Repentance, rising from faith, 
2 Tim. 2.19  (Let every one which nameth the name of Christ, depart from iniquity) this he hated, and the Preacher of it to the death. Now then had it been the truth of God in which he rejoiced, the doctrine of repentance, & forsaking sin would have been as well entertained as the doctrine of remission, and pardon of sin; because both are equally the word of the same God: but when we see the one received with joy, & honour of the messenger, the other rejected with hate, & death of the speaker, who discerns not that his joy sprung from that fond dream of his rotten spirit, that though he walked according to the stubbornness of his own wicked heart, 
Deu. 29.19  he should have peace.  
Most unlike is the joy of the faithful hearer, who loves the Word with a most entire, unexpressible affection: Oh how I love thy Word, 
Ps. 119.97  and therefore loves it, because a word of truth, 
Psal' 119. 29.30.140  and a pure word, an unreconcilable enemy to all sinful filthiness: and when he hears that double promise, the one of remitting, the other of snbduing sin; when he hears of glory, and holiness, he is (as the Apostle) in a straight, and knows not which to prefer, esteeming the conformity to the death, and life of Christ brought in the Word, nothing less, than the fellowship with him in glory.  
Take a further view of this in some instances. The uprightness of david's, and Hezekiahs' heart with God was seen in this: For when that bitter reproof touched the quick, David taketh all the blame upon himself; I have sinned: Hezekiah further confesses the Word, not only just, but good, Esa. 39.8. But Amaziah, who did that (in the general) which was right, but not with an upright heart like his father David (2 King. 14.3.) discovers that hypocrisy of heart in rejecting the Word, when it came near, and home to his sin, 2 Chro. 25.2.16.  
To couclude this point: remember this palpable difference betwixt an upright, and dissembling heart: The faithful loves, & rejoices in that part of the word of God which the hypocrite hateth; and in the self same respect, the one detests & grieves at it, the other loves and rejoiceth in it: why doth the rebuke of Christ sound as death to the dissembler, but as the glad tidings of life to the upright? In both, because it is the trumpet of God to sound an alarm against sin, that (as the walls of jericho) it shall fall at this blast, and be destroyed. This very nature, and effect of the Word, that it is the Sword of the Spirit, piercing every sinful lust to the heart, and mortifying these earthly members, 
Psa. 141.5.  is the very cause why to the sound Christian it is a precious oil and perfume, to the dissembler as a reproach, he cannot delight in it, jer. 6. 10.   

CHAP. XXX. Differencing the zeal, and desires after Christ in the hypocrite, and faithful.  
ANd yet further even in godly zeal, and earnest longings after Christ the hypocrite will seem to hold pace with the soundest, & best Christian: he can be very zealous in diverse things: Ieh● had a zeal ●or the Lord; yet a transparent dissembler: See 2 King. 10. 16. 28, 29, 31. He took no heed to walk in the law of the Lord with all his heart.  
Paul before his conversion, and other jews, all persecutors, yet zealous of the Law of God, Acts 22.3. Rom. 10. 2. And certainly for tha● holy Apostle, it is hard to say, whether before, or after conversion he were more fervent against, or for Christ, and his truth. How zealous was the pharisees in the observation of their forefather's Traditions? How zealous of old those false Teachers in abstinence: Touch not, taste not, handle not, 
Colos. 2. ●1, 23.  how seemingly humble, neglecting the body, and giving it no honour, etc. So the Papists ●t this day, with much show o● zeal, maintain their traditions, abstinence from flesh, from marriage, lying in haircloth, etc.  
But where is the difference? 1. The Dissembler is very hot in some particulars, which concern God's glory, but hath his own ends in them all, and therefore when those ends fail, is as cold in other things, which are as, or more needful than the former. How zealous was jehu against ahab's Idols? He rooted out the Baalims'. Not so much warm against jeroboam's Idols, but served the Calves of Bethel; whereby he plainly uncovered his dissembling heart, and manifested his hypocrisy to every eye.  
2. The hypocrites zeal is all external, flaming out in bitter terms against some other who dishonour God, but never moved to see God dishonoured in his own heart and actions. But the faithful, as they cannot but grieve, and burn when they see others grossly offending, blaspheming and provoking God, so are they most vexed with their own (though far less) rebellions and failings.  
3. Lastly, the dissembler spends his heat in matters of no moment; his indignation will be much more kindled in the use or disuse of matters of indifferency, then in the weightiest things of the Law or Gospel. But the upright heart knows well, that there are some things in which he must contend earnestly; 
jude 3●  for matters of faith, even to loss of life; and therefore will not fail to strive, & wrestle for the truth of God (the faith given to the Saints) but spend all his strength in such contention, live and dye in defence of it. In other things he must not strive: 
2 Tim. 2.23.  for God's Church hath no such custom (1 Cor. 11.16.) 
Tit. 2. 8,9.   
In the last place, as in zeal, so in earnest desires an hypocrite will seem to run as fast to Christ, to thirst & long for him, as the most faithful: For when the hard skin of his seared conscience is flayed off, by those knives of circumcision (the sharp law of God) and the terrors of hell gate upon his galled soul, in the sense of these agonies he will value Christ as highly, desire him as heartily (as well to the sight of others, as to his own sense) as any true member of Christ: What in the world would he not give, nay, a whole world to purchase one drop of that precious blood?  
This goes very far (will some say) can any Christian go further? Yes verily: For the faithful soul, in the day peace, continues still as highly and dear to esteem the Lord Jesus, even after reconciliation: when he hears the blessed Spirit speaking peace to him, 
Phil. 3.8.  than he esteems all things dung and loss in comparison of the knowledge of Christ. Here the hypocrite leaveth him. In the storm he will run as fast to Christ, (the rock and refuge from the tempest of God's wrath) as any: 
Psal, 32.2.  in fair weather he makes no haste, he goes back, or stands still. The one esteems Christ as medicine only, and therefore in extremity of pain, when he is sick at heart, whither will he not send for him? and though the potion and prescription be grievous, yet than it is forced down, though he send it up again: but as soon as he is a little cheered, he loathes his Physic: The other knows him to be as well his meat as medicine, and therefore in health (when he finds his heart assured of salvation) lungs, and hungers for him and his righteousness.  
The one desires him for justification in the day of wrath, to wipe off his reckoning, and enter him into glory: The other also for sanctification to cleanse him from sin, and beautify his soul in the glorious image of God: If the Lord would give the hypocrite free leave to take his pleasure in sin, without fear of judgement, how would he rejoice, as in a great and special privilege? he would account himself as happy in his liberty to sin, as in his exemption from the reward of sin. But oh how woeful a captivity, how loathsome a grave, how base a drudgery, & miserable thraldom would a faithful soul account of such a licence? as much ha●ing the filthiness of sin, as the punishment; the spiritual death, as the eternal.   

CHAP. XXXI. Applying these things for removing tentations rising from conceit of hypocrisy.  
NOw then, seeing we know how far an hypocrite may seem to go in the good way, let us proceed to remove that wavering which bears down many a weak Christian in a very painful & uncomfortable estate. I find two especial temptations, applied by Satan, to shake the faith of a weak soul, and to hold it in suspense, that it cannot rise up to any strong consolation in the sense and feeling of God's grace & favour. The first and chief is, that whatsoever ●hey do, is done in hypocrisy. True it is, they can hear the Word, they can frequent the assemblies, reverence the sincere Teachers of it, invite others to the fellowship of the same grace, rejoice in the Word, but all this (saith the Tempter, and truly) may be in an hypocrite, and in themselves they think it is all no better than dissembling. They have some zeal (they confess) to the truth, but an hypocritical zeal; some desire and longing after Christ, but hypocritical; all is mere hypocrisy. Thus they say, thus they think.  
Now let such a Christian, 1. seriously consider, that the subtle Serpent doth not only tempt men to presumption, but also to distrust; as is apparent in those assaults, by which he set upon our blessed Saviour: As he allures him to a presumptuous casting himself down from the pinnacle of the Temple, because the Angels waited on him to lift, and bear him up; so also he laboureth to draw him to a distrust of God's providence, and therefore (as the son of God) to command the stones to be made bread: See Matth. 4. 3. 6. And as the ignorant and careless worldling is the most ordinary object upon whom he works gross, presumptuous dreams of salvation; (those he persuades, God is merciful, Christ came to save all men, and therefore when he hears the word of the curse, he causeth him, from these grounds, to bless himself in his heart, saying, I shall have peace, though I walk after the stubbornness of mine own heart, adding drunkenness to thirst; thus he rocks him in a dead sleep of sin.) As thus he works gross presumptions upon the careless and blind professor, so he never pursues any with those weapons of distrustful, and unbelieving fears, but those who are either quite gone, or now going, or at least setting their faces to go out of his Egypt, in travel toward the heavenly Canaan.  
So then when he assaults thee with this weapon, know assuredly that Satan plainly discerns that God hath wakened, and raised thy soul from that drowsy cradle of sin, in which he so long had lulled thee in deep security. Again, remember thy corrupt heart is very deceitful, not only to hide up sin in it, and to flatter thee with fair, but false hopes, and so to breed pride, and presumption; but as cunning also to conceal any grace which is in it, and so to affright thee with likely, but false fears: It will be then a necessary point of wisdom not to give full, and rash credit to either hope, or fear, but diligently to weigh thy estate in that balance of the Word, which is the truth, and cannot deceive thee: First then (humbling thy soul by prayer● and entreating the assistance of that holy Spirit, 
1 Cor. 2.12  who is purposely sent that thou mayst know these things which are given thee of God,) take a perfect examination, and trial of thy estate: Thou hearest, and frequentest the Word, so do dissemblers: But doth an hypocrite, or can he follow it with an heart hungering after perfect obedience? Doth he desire to find every thought subdued to the yoke of Christ? Nay; even then in his hearing, his hart (not steals away, but) with good leave, and full permission) goes after his covetousness, 
Exek. 33. 31,32.  or some other corrupt lust, and resolves to keep himself reserved in some things; making, and setting up in his heart a law against the law of God; namely, that he will not so be tied to it, but that in some things he will use his own liberty.  
Again, both a sound, and rotten heart rejoice in the Word: But thou findest love to the word, not in thy mouth as the dissembler, Ezek. 33. 31. when indeed his soul hates it, (at least some part of it) but in thy heart. He receives not the love of the truth, 2 Thes. 2. 10. and therefore rejoices not in the truth of God, but in the lies of Satan, promising life without reformation: but thou out of love to the Word, even because it is a purifying word, rejoicest in it, especially that power of it, whereby thy soul is washed, and cleansed from thine own wickedness.  
The upright and dissembler both burn in zeal; but thou findest thy heart angry, and grieved, not with some, but all sins, not with others only, but most with thine own, whereby God is dishonoured.  
Lastly, the hypocrite can thirst for Christ at sometimes, when he is in the furnace, as iron, his heart for the present is softened, but as soon as it is out of the fiery trial, returns to his hardness, and indeed was only troubled, never changed. But thou findest a deep, and unquenched thirst of Christ and his righteousness, ever burning in thy soul; so that even in the days of peace thy heart is ever sighing after him, and esteemest him as the only medicine for thy sick spirit, so the only food when thou art healthy and strong. In all of these may the faithful soul easily perceive that he hath outstripped the hypocrite, and left him far behind, and is certainly entered into the true way of grace to glory.   

CHAP. XXXII. Removing that tentation which riseth from comparison with other Christians.  
ANother ordinary tentation of Satan, is, when he worketh the humbled soul to compare the graces of some other with their own, and the means either common, and equal to both, or perhaps less to others, who yet (as he conceives) outstrip him in grace; and so to discourage, and overthrow this work of faith in him.  
Oh (says a dejected spirit) I have had more time, more seed, more labour bestowed on me, far more than such, or such a Christian, and yet how fruitful are they? But I, how barren, and bare in knowledge, in faith, in love, etc. how wonderfully have they outgrown me?  
But first, let such a troubled heart observe, that this depressing, despising, and condemning ourselves in respect of unfruitfulness, whereby we seem to come short of others, is an eminent grace of God, unto which, by promise, he hath tied all his other graces. God gives grace to the ●umble. 
1 Pet. 5,5.  And this is a certain fruit of true humility.  
S●condly, they are often deceived in their judgements. For know this, and remember it as a sure truth; the more thou hast profited in grace, and art enriched in this durable substance, the more covetous will thy heart be of spiritual gifts. When a worldling begins to taste the sweetness of earthly lucre, oh how greedily doth he thirst after it? And though he lay up treasure as dust, & gulp down sinful pleasure as water, yet a dry dropsy possesseth him. The more he drinks, the more he thirsts: so is it with that soul which being weaned from this, and in love with that world to come, is fired with an holy, and heavenly covetousness of spiritual riches: The more he bags up of those everlasting treasures, the more poor will he seem to himself: oh how good a sign is it, when the riches of grace make thee poor in spirit: 
Mar. 5.3.  when Christ speaks unto thee, as sometime to the church of Smyrna, 
Rev. 2.9,  I know thy tribulation and poverty, but thou art rich. For as it is a certain sign that he who supposes he knows, believes, loves much, 
1 Cor. 8. ●.  knows nothing as he ought to know: that when we think we are increased in goods, 
Rev. 2.17.  and want nothing, then there is nothing which we want not, We are wretched, poor, miserable, blind, and naked: so when the desires sailing to the heavenly Jerusalem● & filled with the breath of that holy Spirit, are carried so swiftly, that they think the actions stand still, and either move not, or go backward; certainly that heart which sends forth these desires, is strong, and fervent in the life of grace.  
Thirdly, if those whom thou thus preferrest before thyself, were asked their opinion, thou shouldst hear them heartily, and earnestly profess, and protest with sighs their many infirmities, as far preferring thee, as thou them.  
But withal, and above all remember, and apply to this purpose that common axiom, That truth, or substance is not capable o● more, or less. Suppose thy misconceit true, that thou wert far inferior in grace to many, who are far younger in the life of grace than thou; this hinders not, but that thou hast the true life of Christ and his Spirit, as well, though not so full as they. Neither in this life, nor in the other, the eldest are ever the strongest. But as a child, or weak man, troubled with much sickness, hath as true and very life as he that is strong, and never tasted one sick hour; so the weak Christian, held down intentation, hath as verily the life of God, as they who have out-wrastled Satan, and sin, and enjoy much liberty, and enlargement of spirit. Who doubts but that Paul, after conversion, though borne out of time, excelled in grace many of the Apostles themselves: yet were they not only living, but eminent members of Christ.  
Apply these things to thy soul, and so cast out this wavering in spirit, and those fears which breed painfulness: 
1 joh. 4.18  And then endeavour to ground thy assurance, and establish thy soul by some infallible and evident signs of thy election and salvation.   

CHAP. XXXIII. Containing some infallible signs of our Calling and Election.  
MAny sure, and evident marks hath the Lord Jesus Christ set upon his Sheep, which as by the hand of his Spirit in the Scripture he hath graven, so hath he by the same hand printed them upon us, that considering ourselves marked out by them, we may come, not only to a probable hope, but full assurance of faith, that we are his chosen Flock, and Sheep of his pasture, 
joh. 10.28, 29.  who shall never perish, never be plucked out of his, and his Father's hand. Of very many I will insist only upon some few.  
First then, read advisedly that Scripture, 1 joh. 3. 1, 2. Behold what manner of love the Father hath bestowed upon us, that we should be called the Sons of God● And, we know that when he shall appear, we shall be like him, for we shall see him as he is. Hence, in the first place, it is evident, that those whom the Father hath made children unto himself, he hath most dear, and everlastingly loved: (see also jer. 31. 3.) And again, that when we know our filiation, (when we are made Sons,) we know also that when Christ shall appear, we shall see him as he is, and be glorified with him: This than is clear, that when we are children of God, we are eternally beloved by him, and shall reign with him in eternity. But how shall we know that we are made children? Look into the 9 verse of that chap. The seed of God remaineth in them who are borne of God: 
jam. 1. 18●  he begetteth us by the Word of truth. 
1 Pet. 1.23  That immortal seed brings forth in us an immortal life. Hence also is it manifest that when God hath powerfully and effectually sown this seed in the heart of any man, than the life of God, (that eternal life) is given him: in which regard the Gospel is often called the power of God to salvation. 
Rom. 1.16  But some will say; 
1 Cor. 1.18  Now I plainly see my estate were sure, if I could infallibly know that the Word were effectually applied unto me by God. Oh how should I be sure of that? how should I be certain that the Word is made to me a seed of life? Read 1 Pet. 2. 2. and compare with it the three last verses of th● former chapter. We are borne not of mortal, but immortal seed, the word of God: this Word endureth for ever: and this is the Word which by the Gospel is preached unto you. Wherefore laying aside, etc. As new borne babes ●esire (or thirst for) the sincere milk of the Gospel, that you may grow thereby. From all these Scriptures linked together, observe how plainly, and necessarily, beyond all contradiction, these two conclu●ions are gathered● 1. Whosoever thirsteth for the sincere milk of the Gospel to grow up by it in grace, and all obedience, he is certainly new borne, and a babe, (at least) in this immortal life. 2. Whosoever is borne of God by this seed of his Word, is everlastingly beloved of God, and shall appear with Christ in glory.  
When therefore we find that whereas heretofore, being full, we loathed this honeycomb; 
Prov. 27.7.  but now, feeling ourselves empty and hungry, even the most bitter part of God's word is sweet unto us: so that we can truly say, All the words of God, even his commands, and judgements, as well as his promises, 
Psal. 119. 103.  are pleasant unto our taste, more than home unto our mouth; that frequently, as the Infant for the breast, we longue for it, not for custom, fear, or knowledge only, but to grow up in all obedience to God, then may we, without all question, conclude; Seeing God hath effectually applied this Word unto my soul, and in his eternal love begotten me as a child, and heir to himself, joint heir with Christ, I know that nothing shall separate me from the love of God, which is in Christ; nothing shall pluck me out of the hand of my gracious Saviour, and my Almighty Father.  
Again, whosoever is partaker of the victory of Christ, so that now not sin, but Christ reigns in him, is certainly a true member of the Lord Jesus, and one of them, for whom Christ hath died: See Rom. 8.37,38. We are more than Conquerors through him that loved us: I am persuaded, therefore, that nothing shall separate us, etc. 
1 Cor. 15. 57  God hath given us victory through our Lord jesus Christ. So then, when by the Word the strong holds of Satan are battered, and beaten down in us, & every thought subdued to the obedience of Christ; when the dominion of sin is deposed in us, and the Sceptre of Christ, and his Throne set up in our hearts, we are in the state of grace, (Rom. 6.14.) and members of his mystical body, baptised into his death, quickened in his resurrection, as is apparent in the whole course of that chapter. But how should I be assured that Christ reigneth in me, and not sin? Why? 
Rom● 6.16.  Know you not that to whom you yield yourselves servants to obey, his servants yond are to whom you obey. Mark then, obedience in service must be from a yielding willingness, and love: 
Eph. 6.7.  (With good will doing service:) If then thou obeyest, thou yieldest up thyself, (not forced) with love, and good will to do what is commanded: See then, and con●ider not so much what thou dost, but what thou wouldst do, and whom thou obeyest. Thou dost the evil thou wouldst not do; thou dost not the good thou wouldst do: Then this is no obedience, when it is done, but not with good will: 
Rom. 2.20.  nay, so far art thou from obeying, that it is not done by thee, but by sin in thee. Sin doth it in thee, thou dost it not in sin. But when the inward man delighteth in the law of God, howsoever the command of the Lord is not done as it ought, yet because out of love to it, & the giver of it, thy will puts on the outward man to obedience: hence is manifest, that the law of God is written in thy heart, (see Psal. 40.8.) and that thou livest in obedience not to sin, but Christ. Hence it is clearly evinced that thou art not a servant of sin, whose yoke thou hatest: Thou yieldest not up thyself with love, and cheerfulness to obey it, but sighest under the burden of it: a captive then thou mayst be to sin, but no servant. Remember this● He is not a member of Christ, and his faithful servant, who either for fear of law, anger of superiors, or some such outward respect, is driven & enforced to Christian duties: yet the hand, or foot (which by reason of some sore breeding in it, or some weakness by a blow, or fall, thorn sticking in it, & festering, cannot do the office of it is notwithstanding a member; and a servant not throughly recovered of a deadly malady, nor able to do perfect service, is yet a faithful servant: So neither is he a servant to sin, who overwrastled by strong tentations, detesting this body of death, is carried captive, sending up his spirit in groans unutterable, and crying out, oh wretched man that I am, who shall deliver me? And he certainly is a servant, and member of Christ, who, pressed with sinful weakness, would do what he cannot, and doth what he can. Take a more through view of this truth in a familiar, and confessed instance: Spai●e is truly said to be under the dominion of the Spanish King; because the people acknowledging themselves Subjects, willingly live under his laws: but Holland is as truly said not to be under his dominion, because having shaken off his yoke, they live not under his laws, nor will hear of his service. And although sometime in fight they are overcome, yet do they renew their forces, and both openly profess, and behave themselves as enemies. Thus is it with the faithful: 
Rom. 6.17.  They were the servants of sin, but now from the heart they have obeyed that form of doctrine which was delivered them. They hate, and reject the Law of sin in their members. But doth not sin fight against them? Yes, and they against it: And this is a sign of enmity, not obedience: But it often prevails also. True, but it prevails as an Enemy; therefore they renew their strength by prayer, pluck up their hearts, and set themselves in order to resist, and subdue it: No sign of dominion in all this, but rather of that deadly feod mentioned by the Apostle, 
Gal. 5. 17.  The spirit lusteth against the flesh, and the flesh against the spirit, and these two are contrary.  
Hence again we may know that we have claim to Christ, and all that he hath done for the Elect. For, if I am not under the dominion of sin, I am under grace, and the true subject of Christ, even a member of his body. But I plainly find in me a rebellion against sin; within, by loathing it as a body of death, and a stinking carrion; without, by opposing it in all my actions, and labouring to free myself not only from subjection, but from the encumbrance, and molestation of it, utterly to root it our, as the spiritual Canaanite. Certain am I therefore, that Christ hath subdued sin in me, settled me in his kingdom, and in his body: Nothing can separate me from him.  
As it is very easy to see the soul in the body (though invisible in the substance) by the effects and works of it; so will it be no difficult matter to discern the blessed Spirit dwelling in us, by his many, and manifest operations: For as in the whole body of Christ, so in every member the holy Ghost is ever working: Look as in the body the soul is never idle, but ever in action, even in swoons when we feel it not, yet than it ceaseth not; and though at such times we have no sense of it, yet others conversing with us, evidently perceive it working for life; so in the new man, 
1 Cor. 12.6  It is the same Spirit which worketh all in all: so that when we feel it not ourselves, others easily see it.  
Two main actions of the Spirit, comprehending the rest, are mortification, opposing, resisting, and working out the old man, (all sinful matter in us,) or Vivification, quickening, repairing, and strengthening the new man. No sooner the Spirit enters, but it discovers to us much ignorance; and then stirs up to incline the ear unto wisdom, 
Pr. 2.2, 3,4  and apply the heart to understanding, the tongue to cry for knowledge, and lift up the voice for understanding. When now the intelligible part is somewhat cleared, and light brought forth in this new Creation; straight the dulness, and deadness of the concupiscible part (the will, and affections) is laid open. Then the heart lungs, and the tongue calls out for quickening grace. Take notice of this in the Saints: Thus David begs for more light, 
Psal. 119. ●●. 33, 34.  Open mine eyes, that I may see the wonders of thy Law. Teach me, O Lord, the way of thy Statutes. Give me understanding. But now when by the grace of God, in the exercise of the Word, he was grown wiser than his enemses, and of more understanding than all his teachers; then straight his eye was upon that sluggishness, and deadness of spirit: and how loud, and frequent is he for quickening? 
Psal. 119. 107. 149. 154. 156. 159, etc.  Quicken me according to thy Word; quicken me according to thy judgement; quicken me according to thy loving kindness: how often repeated in that one Psalm?  
Certain is it, that as we can never in this life wholly shake off all sinful infirmities; so that blessed Spirit will never suffer us to rest in any: Look as in the earthly Canaan the Israelites (until the reign of Solomon) were never in full peace; sometime vexed with jabin of Canaan, sometime with the Philistines, but ever victorious: Remarkable is it, that ever their vexation was a sure sign of their enlargement; and oppression by the enemy, ushered in the destruction of the oppressor: (for when Israel's soul was grieved with the Canaa●ites, 
judg. 10.16  God's soul was grieved for his Israel:) So in the state of grace, till that true Solomon, the Prince of peace, shall fully reign over all his, and our enemies, we shall ever be in continual strife with our sinful corruptions; first with one, then with another; and nothing should more fully assure us that God hath certainly purposed to cut off any sinful affection in us, then that discovering it to our eyes, and giving us sense of the burden; he gives us no rest, that we may give him no rest, but seek importunately for help, till we find it subdued, and destroyed in us. Neither doth the blessed Spirit, by his baptism of fire, only mortify, and purge out the dross of our sinful nature, but quickens us by that heat of life in vivification; so that the soul, inflamed with the thirst of grace and glory, can make no stay in his race, till it touch the mark; with all diligence adding to faith, virtue; to virtue, knowledge; to knowledge, temperance: 
● Pet. 1. 5, 6,7.  and when we are not destitute of any grace, 
2 Pet. 3,18  then putting us forward to grow in the grace which we have received.  
Hence is it that even in the depth of tentation when ourselves (judging by sense) suppose that all is lost; standers by (as they say) see further than we, and can easily discern this Spirit mightily working in us, grieving under the load of sin, and unutterably groaning under this oppression, judging ourselves, sighing for grace.  
By this than may we evidently discern the Spirit dwelling in us, that we are ever in spiritual motion, action, and exercise; sometime mortifying, sometime quickening, ever leading us forward to perfection: (See Rom. 8.11.13, 14.) so that we can never rest, or sit down in a contented estate, till we are fully complete in happiness, and glory.  
Lastly, another sign whereby we may, without all fail, conclude, that we are translated from death unto life, 
1 joh, 3. ●4  is, our love to the Brethren. For certainly, 
Mat. 10.41 42.  He that receiveth a Prophet in the name of a Prophet, shall receive a Prophet's reward: and he that receiveth a righteous man in the name of a righteous man, shall receive the reward of a righteous man; and he that gives a cup of water to a Disciple in the name of a Disciple, verily he in no wise shall lose his reward: Nay this token of our love proves and makes good all the former; namely, that God is our Father, the Lord jesus our Saviour, and we Temples of the holy Ghost: 
1 joh. 4.1.  For, whosoever believeth that jesus is the Christ, is borne of God, and every one that loveth him that begot, loveth him also that is begotten of him. 
& 4.7.  And, Behold, let us love one another: for love is of God, and every one that loveth, is borne of God, and knoweth God. Where the love of God's children is set out by the Spirit as a sure token both of our love to God, and our new birth by God.  
Again, our Saviour appointeth it as the Badge of his Disciples; By this shall all men (how much more ourselves) know, that you are my Disciples if you love one another. 
Ioh● 13.35.  Read also, 1 joh. 3.23,24. This is his command, that we should believe, and love one another: and he that keepeth this Commandment dwells in him, and he in him. And hereby we know that he abideth in us by the Spirit he hath given us.  
The two great commandments of the Gospel, are Faith, and love, which when they are written in our hearts by the Spirit, and he stirs us up to cleave unto our head by faith, unto our fellow members by love, it is manifest that we dwell in Christ, and Christ in us by that holy Spirit.  
Hence also may a faithful soul surely gather; God himself hath most clearly testified, that if I love the Brethren, I am translated from death to life, that I am borne of God, and therefore love the children of God, because being myself his child, I love my Father. Christ hath set his badge, and cognizance upon me in that love, and that holy Spirit is ●hee, which by his presence hath brought my heart into obedience of this precept. Certain then is it, that this love to the Saints, is proper only to the Saints, even to those whom God hath begotten by his Word, saved by his death, and sanctified by his grace. Seeing then I find this love to the Saints rooted in my heart, that my soul cleaves to their persons, delights in their fellowship, admires their excellencies, sure am I that the same grace which I love flourishing in others, is planted in myself, that their Father is my Father, their Head my Head, and that Spirit which dwells in them, resteth on me, and will abide with me forever.   

CHAP. XXXIV. Recollecting and applying these things by short meditation.  
NOw then in the last place let the troubled soul in some inward conference, underset, and prop up his shaken faith by applying these assurances unto himself.  
Say then in thy heart: How long (oh my soul) how long wilt thou suffer this fear, which hath torment, 
1 joh. 4-18  to hold thee down in continual affright, and vexation? how long shall it keep out that spiritual joy, which is thy only Paradise on earth?  
Search, oh my Spirit, search ou● in these heavenly Records those sure evidences, whereby thy Lord hath graciously conv●yed unto thee this happy and blessed estate. Are they not laid up in the midst of thy heart? See here first diverse strong assurances that God hath cleansed thee from reigning hypocrisy, that he hath given thee a thirst of righteousness, not only a desire to know him, but to walk with him in all sincerity of obedience. That he hath given thee an unfeigned delight, and joy, not only in the Promises, but in every Commandment of thy Lord, liking, and heartily loving that purifying fire of the Word, whereby thou art refined as gold, and separate from this sinful dross, which is so mixed, and incorporate with thee. A zealous anger, and grief burning within thee, detesting every sin whereby thy Saviour is dishonoured; and above all, thine own, in which thou (unthankful wretch) too often forgettest that incomperable, incomprehensible love, wherewith he hath compassed, and embraced thee. A continual longing after the Lord Jesus, after his death, that thou mayst be buried in it; after his resurrection, that thou mayst be quickened by it; and not only justified in that other, but sactifi●d in this life, and renewed after that his glorious image, and divine beauty. True indeed, my weak soul, too true thou art full of infirmities, very unfruitful, very unprofitable: every one outstrips thee, and those who have set out long after thee in this heavenly race, are now much before thee: But yet comfort thyself, for even in this estate thy gracious Saviour leaves thee not altogether comfortless, but still affords thee some token of his eternal love: for seeing thy weakness, thou art humbled within me, and broken with grief of thy barrenness. 
Esa. ●7. 15.  Remember that he as much delights in the low feat of an humble spirit, as in the loftiest Throne of his glorious heavens.  
But rise, my dejected soul, oh rise up in strong consolations, and glorious rejoicings. See here, oh see thou hast an infallible evidence that the Father of lights hath begotten thee through the word of Truth: and that thou art borne anew, not of mortal, but immortal seed, the Word of God; and therefore entered not into a corruptible, but eternal life. For, seest thou not that seed of thy Father abiding in thee? feelest thou not an unslaked thirst of that sincere milk of the Gospel, not that thou mightst have it in thy mouth for discourse, but in thy heart for growth; growth in all obedience, growth in all holiness and perfection. Behold also, behold with joy unspeakable, Thy Saviour hath assured his victory unto thee, and hath already thrown down the dominion of sin in thee. It is, indeed, an enemy, a strong, a grievous, encombring, vexing, and ah too often prevailing enemy, but an enemy: thou professest no obedience, but proclaimest open war to every sin: how much more will he, who conquered it reigning, subdue it rebelling in thee? yea, certainly, the Lord Jesus hath set up his victorious Cross in thee, and he that now hangs out a flag of defiance, will shortly set up his banner of triumph, trample all thine enemies, and bruise under thy feet both sin, and Satan.  
Consider also that the blessed Spirit (the life of thy spirit) dwelleth, and continually worketh in thee. It cannot be that unclean spirit (the Prince of disobedience) it cannot be the spirit of the world, or that fleshly sinful spirit within thee, which is ever washing thee from uncleanness, separating thee more and more from the world, and the corruption which is in the world through lust, which draws and frames thy desires and actions to all obedience unto the Lord Jesus; which gives thee no peace in sin, suffers thee not to rest in any imperfection, discovers thy corruption, causeth thee to groan under it, puts thee forward in thy race, inflames thy affections, and orders thy feet to turn out of the evil, into the good way, and to run in it. Dost thou not find in thee an unfeigned love to the Brethren? Doth not thy judgement highly esteem them? Doth not thy will, do not thy affections entirely love, and honour them? Doth not thy whole soul bless them? How dost thou cleave to them in heart? How dost thou admire those that excel upon the earth in holiness? How dost thou delight in them, and art ravished with their heavenly fellowship?  
Look now to thy evidence; sworn by the Father, written by the Spirit, sealed by the blood of thy Saviour.  
Is not he borne of God, who loves the children of God? Is not he a member, who loves a fellow-member? Is not he quickened by the same Spirit, who is united in the same spiritual love to those who live & walk in the Spirit? Rejoice then, oh my sonle, rejoice in the Lord, and in these assurances of his everlasting truth, and favour. Cast out this spirit of bondage, this servile, this tormenting fear. Bring in that joy of the Spirit, seat it in the midst of thy heart. There let it abide, there let it reign, making thee to delight in the Lord, to turn, and tune thy groans and sighs, to hymns and spiritual songs, ever blessing him, who never ceaseth to bless thee; to love his glory, and glory in his love, to serve him in joy, and rejoice in his service.   

CHAP. XXXV. Concluding all with Prayer.  
OH glorious Trinity of persons, in the unity of one God, draw me nearer into that holy fellowship, that more than heavenly Fellowship, which you purposed, purchased, and sealed to me. 
1 Ioh● 1.3.  O Father of all mercies, seeing thou hast accepted me, so poor, miserable, sinful wretch, and adopted me; seeing (by that immortal seed) thou hast begotten me to thyself; make me, oh make me greatly to longue after my Father's house; wean me from my pilgrimage; suffer me not to stay, and linger in these vanities; suffer me not to do at upon vexation. Thy bountiful hand hath given me all things; 
1 Cor. 3. ●2  Things present, and things to come, all are mine: Some are mine to use, some to enjoy: to use this world, not abusing it; to enjoy thyself, and the world to come. Oh then let me not seek to enjoy those things which I should only use, lest I be held from those things which I should enjoy. Give me every day more clearly to perceive that I am on earth a stranger, and so journer, a Traveller toward thy heavenly Jerusalem: teach me to cast behind my back what I know I must shortly leave bhinde me; and set my face fully toward thee. For what inheritance have I in the world? What portion on earth? Thou art my rich inheritance, my All-sufficient God; oh cast me not away from thee, thou Supreme good, and highest happiness, so shall I never want any thing that is truly good and happy.  
Oh my gracious Saviour, my soul panteth after thee; weary of this sinful world, more weary of this sinful flesh, chained miserably to this body of death, and led captive after sin; it looks up to thee, and sighs after thee my glorious deliverer; when shall I appear in thy presence? When shall this weatherbeaten Tabernacle be dissolved, to be builded up again, and fashioned according to that Temple of thy glorious body? 
Psa● 116.16  O Lord, truly I am thy servant, I am thy servant, and the son of thy handmaid: thou hast broken my bonds. Now therefore take, and challenge thine own. 
Esa. 26.13.  Other Lords beside thee have had dominion over me; but I will remember thee only, and thy name. Cruel, imperious, and shameful Lords have tyrannised over me, and wasted my soul: The false world, and worse than it, Satan; and worse than he, Sin; their service, slavery; their wages, death: When I was theirs, I was neither thy nor mine own. But Lord rescue the price of thine own blood, restore me to thee, and to myself: Nay, cut me off from myself, that I may be grafted, and abide wholly in thee; empty me of myself that I may be filled with thee; let me dye in myself, that I may live in thee; let me be nothing in myself, that I may be all in thee. Oh ravish my heart with thy beauty, and teach me to abhor the painted harlotry of this sinful world; unite my heart unto thee by faith, and knit it fast in love: And seeing thou hast sought up this lost sheep, and brought me into thy flock, fold me in thy protection, and feed me in these green pastures, till I rest with thee for ever.  
Oh thou holy and blessed Spirit, who sealest unto me those precious promises, apply powerfully this signet to my heart, and seal it up in thy Covenant. Open mine eyes, and fasten them on Christ, and those things where Christ sitteth at the right hand of God: Make me to know, and remember that I can lose no good thing, so long as I enjoy thee: Oh, with all thy other graces, I beseech thee speak peace to this troubled heart, and give thy servant to hear what thou speakest. Say to my soul, The Father of Christ is thy father, the Lord Jesus is thy wisdom, thy righteousness, sanctification, and redemption. I am thy life, thy pledge, and earnest of that purchased inheritance; I am thy stay, I am thy Comforter: 
Dan. 10.19  Fear not, peace be unto thee, be strong, and of a good courage, so shall thy weak Temple be strengthened, so shall all earthly sorrow, and tormenting fears vanish as a morning cloud, and my soul shall ever rejoice in thee my most merciful God, my most gracious Redeemer, and sweetest Comforter. Amen, Amen.   
FINIS.