Panacea Christiana.  
OR A CHRISTIANS SOVEREIGN SALVE FOR EVERY SOARE.  
DELIVERED In Two several SERMONS, and now digested into one Treatise: published for the use of all distressed Christians.  Esaiah 50.4. 
The Lord hath given me a tongue of the Learned, that I should know how to Minister a word in time to him that is weary.  AUGUSTIN. 
Tam bonus est Deus ut nullo modo permitteret malum nisi inde nosset elicere bonum.  
LONDON, Printed by Isaac jaggard for Robert Bird, and are to be sold at his Shop in Cheapside, at the Sign of the Bible. 1624.   

TO THE RIGHT Honourable Sir EDWARD COOK, Knight, one of his Majesty's most Honourable Privy Council.  
Right Honourable:  
BEsides those common enducements which prevail with others (your Honours more than ordinary zeal and affection to Learning and Piety) there are some private obligations which have moved me to consecrate the first fruits of my Labours, to your Patronage. It was their command, to whom I own not obedience and respect only, but myself also, that first exposed these lines to the censure of the World, and then shrouded them under the shelter of your Wings. For the subject matter, 
utinam tam commodum quam accomodum.  as it suits well with the times; so I presume it will not be unwelcome to your Honour. A word in his place, as the Wiseman observes) is like Apples of Gold, 
Pro. 25, 11.  with pictures of Silver. If this Theme be not now seasonable, when will it be? The Church of God goes to wrack abroad: many miseries and calamities press us sore at home, & our sins threaten more and worse. Satan rageth, because his time is but short; his Instruments flourish: the wicked are in their ruff, the godly underfoot, despised, trampled upon. The old complaint is not unjustly renewed, that it falls out, Bonis malè, malis benè, Well with the Bad, ill with the Good. Is it not now high time to minister a word of comfort to them that mourn in Zion? What greater comfort than this Oracle from Heaven; All shall work to the Best of them that love God? Of which number, the Church of God hath good cause to esteem your Honour, who have tasted with your Brethren, this bitter Cup, and therefore can relish these Sweets the better. For my part, I know not how to testify my respects otherwise, then in these kind of Presents, and my hearty prayers for the increase of your Honour and Happiness, which shall never be wanting from  
Your Honour's most humble observance, Th: Hearing.   

To the Reader.  
GEntle Reader; This small Tractate was so penned, as Preached; and so Preached, as thou mayest easily guess, it was never intended for ostentation, but for aedification. If thou look'st for many Citations and Quotations of Authors, thou deceyuest thyself. It was my Ambition (I confess) to draw water out of the fountains, rather than out of the streams. Dulcius ex ipso fonte bibuntur aquae. Man purposeth, but God disposeth. The truth is, violence and importunity wrung this for the Press, which was intended solely for the Pulpit. I know there is great difference between a living vice, and a dead Letter, as between a body animated, and a painted body. I know this Critical and Censorious Age, will give but harsh entertainment to such a rude and unpolished Treatise, and deem it more fit to be suppressed in a corner, then to be published to the World; yet my comfort is, A Widow's Mite will find acceptation with the Searcher of the heart. Besides, I had rather seem too forward in putting out my Master's money to the Bankers, then to undergo the Doom of an evil Servant, for smothering his Talon in a Napkin. All Stars are not of the same magnitude, yet every Star shines in his own Orb. If some beams of Comfort conveyed in these cursory Meditations, may warm and enliven any poor drooping disconsolate Christian, I have my aim, let God have the Honour and Glory. As all things, so this (I hope) shall work to the Best. Read, and consider. Farewell.  
T. H.   

Panacea Christiana. OR A CHRISTIANS sovereign Salve for every Sore.  ROM. 8.28. 
For we know that all things work together for good, to them that love God, to them who are the called according to his purpose.  
However the whole Scripture (as S. 
2. Tim. 3, 16.  Paul to his Scholar Timothy) be given by divine inspiration, and is profitable, to teach, to improve, to correct, to instruct in righteousness, that the man of God, may be made perfect to all good works. Yet as in the large folio of the book of Nature, though every Creature carry in it the sparkles of the power, goodness, and providence of the Creator; those rays shine out more brightly in some, more dimmely in others; so in the lesser Epitome of the Scripture, albeit all the parcels of sacred Writ, breath forth one and the selfsame divine truth in a most sweet and heavenly harmony; yet in some passages the Spirit of God takes to himself (as it were) the wings of an Eagle, soaring aloft above the capacity of the highest: in others he creeps (as it were) on the ground, stooping to the shallow conceit of the meanest. Sometimes he covers himself with thick clouds, 
Ps. 8.18, 12.  & darkness is his Pavilion; other whiles he speaks to us familiarly, 
Exod. 33, 11.  as to his servant Moses, face to face, mouth to mouth. The new Testament by the consent of all, in this respect carries the pre-eminence beyond the old. The gloss must be clearer than the text. Among the Apostles, Paul outstrips his fellows; who for his labour, or his learning, was ever held the chiefest of the Apostles. Among the Epistles of Paul, his to the Romans (if such invaluable jewels may be valued one with another, if one star may differ from another in glory) bears the name from the rest; whether we respect doctrine of faith, or good manners, matter of instruction, or exhortation, of confutation or consolation; so largely discussed, so pithily pressed, so wisely managed. In this Epistle, this chap. is of most admirable use: being placed as the Sun in the midst of the Firmament, and containing in it a rich Mine of consolation. In this chap. this verse is placed as the heart in the midst of the body, that gives life to all the members. There are two professed enemies which lay perpetual siege to the bulwark of true Christian consolation: Sin and Affliction. These like troublesome guests, and unwelcome Inmates, so disturb the peace of the Saints, while they lodge in these cottages of clay, that it makes them weary of their houses, and themselves to, putting them oft to Rebeccaes complaint, 
Gen. 27.46.  Would to God I were dead. These are those Sanaanites and Hittites which are perpetual goads in their sides, perpetual pricks in their eyes. 
Numb. 33.55  Here is that Gall and Wormwood which embitters all the sweets this world can afford. To shut up in a word, here is that Coloquintida which matres the other herbs, and makes than that tastes cry, 
Mors in Olla. 2. Kings. ●. 40  Death is the pot. Against both these, Paul addresses his discourse in this chapter, wherein like a valiant champion, expert in the Lords battles, having mustered up his forces, and marshaled them in battle array, in the Forefront, he affronts sin, the head of this Serpent, in the Rearward, he encounters with Affliction, the tail of this Serpent, the after a long skirmish, wins the field, and sounds the Triumph; Neither life nor death, things present, nor things to come, shall separate us from the love of God in Christ. More plainly, here is an Antidote, a Cordial proposed an Antidote against the poison of sin; a Cordial against the anguish of the cross. The Antidote against sin is propounded, verse 1. confirmed verse 2. prosecuted, applied in the sequel to verse 17. The Cordials to mitigate the anguish of the cross, are threefold. The first is, drawn from the end of it, our conformity to Christ verse 17. The second from the guide we have in it, the Spirit helpeth 〈◊〉 infirmities, verse 26. The third is taken from the good issue we shall have out of it, verse 28. So that these words carry in them, a sovereign Cordial against all miseries, crosses, calamities, whatsoever, wheresoever, how many, how great soever, which may or shall vex the Israel of God, while they sojourn in this valley of tears, and vale of misery.  
In treating hereof (that I may acquaint you with my method) we with consider the connexion first, than the proposition. In the proposition the Circumstance, the substance is observable. The Circumstances will lead us into the consideration of the persons to whom this Cordial is intended restrained; (We) of the manner how it is delivered, evidently, confidently (We know:) for the substance in it you have first the generality (all things) than the Harmony, (work together:) thirdly, the scope or drift of their working (for good:) last, the description of the parties whom this concerns, from their inward affection (they that love God) from their effectual vocation (that they are called of God:) from their eternal election (that they are called according to his purpose.)  
These be the rude lineaments of our present discourse, which we intent (by the Divine Assistance) to prosecute and polish over with a second, & more accurate draught. That which first offers itself to our Meditation, is the Connexion, which shall be dispatched in a word (Also:) this copulative particle like some corner stone in a curious structure, knits this verse to the verses immediately preceding; as if the Apostle had delivered himself more plainly and fully. If this be not sufficient to strengthen your feeble knees, to erect your dejected spirits; that suffering is the way to glory, that by the Cross you do but climb to this Crown; that Mount Caluary lies only in the rhode to Mount Tabor; that herein stands your conformity to him, who was consecrated your Highpriest by Affliction. If the sweet meditation of the glory to come, cannot digest the present bitterness of the Cross; if the presence, the assistance of that Spirit of Consolation, that Comforter, who is Comfort itself, cannot cheer your disconsolated spirits, nor assuage your sorrow; add to the former heap a serious meditation of the power & overruling Providence of your heavenly Father, whereby all things are so wisely disposed, so sweetly carried, so cunningly contrived, that whatever happens in the world, all work together for the best of them that love God, etc. All things and among the rest your afflictions which are so far from preiudicing your fatuation, that they advance it; so fare from being (as your deem in your weak distempers) clogs to wedge you to the earth, that they prove after a sort as wings, whereby you soar aloft to heaven: so fare from being Scala inferni, a p●acipice from whence your souls should be tumbled headlong into the infernal Lake, that indeed they prove to be a Scala coeli, a jacob's ladder, upon whose stairs the Angels of God are continually ascending and descending, by which steps the Elect mount into abram's, bosom. These tall Anakims' serve not to tread you as mire under their feet, but to lift you up (as Kings and Princes) upon their shoulders nearer heaven. He that hath but half an eye, may now see the drift of the Apostle, which is to reach forth a strong Cable of Consolation; unto those poor Saints and servants of God; who sailing in the troublesome Sea of this tumultuous world, having encountered with great storms, and now almost overwhelmed with the succession of many hideous waves one pressing on another; are labouring for life, ready to be plunged into the gulf of despair. A strong Cable it is, composed of many threads, so twisted together, that all the Devils in hell shall never be able to break it. 
Eccle. 4.9.12  Two (saith Solomon) are better than one: a threefold cord cannot easily be broken. In that our Apostle contents not himself with one Argument of Consolation, but to the first adds a second, and strengthens the second with a third; the observation is plain and evident. As, many are the Crosses of the Righteous; so, their Comforts are many; the Afflictions of the just go not single, but by throngs & troops: one following on the neck, one treading upon the heel of another: Velus unda undam, as waves seconds wave in the Sea; neither are their consolations single. Lo here is a double, nay a treble ground of solid comfort; 
Psal. 34, 19  Many are the troubles of the righteous, but the Lord will deliver them out of all. Many troubles, many deliverances; so many troubles, so many deliverances; every several trouble hath a several rescue, till he be delivered, not from some, or from few, or from many, but from al. Every proper temptation hath it own proper issue. 1. Cor. 10 15. So Zach. 1.21. Look how many horns were raised to push at the Israel of God, so many Carpenters were appointed, so many hammers lifted up to break those horns in pieces. 
john. 16, 33.  In the world you shall have trouble; (there's the cross.) In me you shall have peace; there's the comfort. 
Act. 14, 22,  Through many tribulations you must enter into the kingdom of heaven. Tribulations, many Tribulations; there's many crosses; these tribulations minister a passage by which we get heaven; there's many comforts, if with Paul we have terrors without, and terrors within, we shall find comforts without and comforts within: if we be distressed on all sides with him, with him we shall be comforted on all sides. Notable to this purpose is that of the same Apostle, 2 Cor. 4.8, 9 We are afflicted on every side: there's cross upon cross: yet not in distress, there's comfort. He goes on, we are in doubt, but despair not: we are persecuted, but not forsaken, cast down, but we perish not, etc. It is very remarkable to observe how the crosses & comforts, with which that chosen vessel was laded, poised, and balanced each other: yet in the end, verse 17. the comfort infinitely weighs down the cross, and therefore he calls it a light affliction, but a weight of glory. Let me shut up the proof of this point with the Epiphonema of the same Apostle. 
2, Cor. 1,3.  Blessed be the Father of our Lord jesus Christ, who comforts us in all our tribulations, that as our suffering for Christ hath abounded, so our joy might abound much more.  
You have seen God doing his part: our parts now must follow. This serves (that I may descend from the confirmation of the point unto application, which is the life of all teaching) to minister matter of Thankfulness, of Instruction, of Meditation. Of Thankfulness first. How should every Christians hart be ravished with this consideration and transported even beyond itself, with the grateful acknowledgement of so high a favour? The God of Consolation is no niggard of his Cordials; he pinches not, he spares not, but gives us into our bosom a good treasure shaken together pressed down, running over & wilt thou show thyself a niggard in the retribution of Thanks? Is God's hand opened & thine shut? Is God's heart enlarged and are thy bowels strained? Shall the Creator give unto the Creature a Cup of Consolation, a Cup brimful an overflowing Cup, and shall not the Creature take up (with the Princely Prophet) the cup of salvation? Will ye thus requite the Lord, O ye foolish people and unthankful? Si ingratum dixeris omnia dixeris. Give unto the Lord all ye his Saints; Give unto the Lord. 
Psal. 29.1.  What will you give? thankes: what less can ye give? not verbal only, but real; not in word alone, but in deed and in truth, as the Apostle wishes the Ephesians to walk worthy of their vocation: such is my counsel to all that have tasted of this sweet marrow and fatness; 
Ephes. 4.1.  Walk worthy of so great Consolation.  
It serves secondly, for instruction, to make us enamoured with the book of God, that rich wardrobe, and abundant store-house of divine comforts. If any be merry, 
james. 5.13.  let him sing Psalms, if afflicted let him pray, and read too. Whether should we go for light but to the Sun? 
Psal. 42.1.  for water but to the Wel-head? Lo here is that fountain of consolation: As the Hart brayeth after the rivers of water, so let thy disconsolated soul pant and thirst after these Crystal streams of living water, 
Psal. 46.4.  which issuing from the threshold of the Sanctuary, makes glad the City of our God Hear be those Apples of Paradise, those flagons of Wine, 
Cant. 2.5.  the true Aqua vitae, which can fetch us again in our deepest 'swounds, which alone can refresh us in our greatest Agonies. Hear is the oil of gladness, the balm of Gilead; here we may suck, and be delighted; here we may milk and be satisfied. As for all other waters, either they are but streams issuing from this fountain, & however pure in the head, yet may be corrupted in the channels or pipes through which they are conveyed unto us: or if they flow from any other spring, they are not living, but dead waters: not sweet but bitter streams, corroding not comforting the bowels into which they descend. All these comforters are miserable comforters, Physicians of no value, drugs of no virtue. These sacred volumes are not unfitly resembled by one of the Ancients, to an Apothecary's shop, richly furnished with salves for every sore, with receipts and remedies for every malady. Our care and wisdom must induce us so familiarly to acquaint ourselves with the several compositions, that in all our extremities, we may be able on a sudden to fetch and cull out proper salves for any sores; fit receipts against any distemper. 
Psal. 119.92.  I had fainted in my affliction (saith the Princely Prophet) if thy word had not stayed me up. A wise man will have his plaster ready, though his head be not broken as yet.  
The last use serves for meditation. If there be such store of comforts suggested to us on earth, what think you is reserved for us in heaven? The greatest measure of consolation we can have here, is nothing in comparison of what we shall have ther. The disproportion is only not infinite: here we have but the first fruits, there is the harvest; here our comfort is but in the seed, there is the full crop; here we have but the earnest, there is the inheritance; here but a few sparkles, there is the flame; here but a few drops, there is the Ocean. Now it is distilled into our narrow mouthed bottle, as we are capable to receive it, drop after drop; then we shall be bathed; yea, drenched over head and ears in a Sea of comfort. This joy is so great, that it cannot enter into us, but we must enter into it. 
Mar. 25.21.  So much that phrase of speech implies: Well done good and faithful servant, enter into thy master's joy. There is fullness of joy, there are rivers of pleasures for evermore: such comforts as eye hath not seen, ear hath not heard; neither ever can the heart of man conceive; Lord, Give us evermore of this Comfort. So much, if not too much of the connexion. We come now to the words in themselves considered; where the circumstances first offer themselves to our meditation: the first is, the person to whom this privilege is entailed; (wee.)  
We that are made partakers of the Divine nature; we that are borne not of water but of the Spirit; We that are advanced to be a holy Nation; a peculiar people, a Royal Priesthood: We that have tasted of the bitter waters of Marah, We know etc. There lies a notable Emphasis, (if you mark it) in this particle We; it is a word of restraint, and shuts up the door against all carnal. Worldlings; and will not allow them the apprehension of so Divine truth. This Christian Aphorism cannot be conceived; much less embraced, much less digested by a Naturalist. Wisdom hath hid these things from the Wise of this world, 
Luke. 10.21.  and revealed them unto Babes, and Sucklings: to such Babes are desire the sincere milk of the word, that they may grow thereby. The natural man perceiveth not the things of God; neither indeed can he: So Paul, 1. Corinth. 2.14. He perceiveth not the things of God: there is his inability; neither can he, there is an utter impossibility. As soon may a bruit beast conceive, discuss, reason, and discourse of the things of men, as a man in his mere naturals, comprehend the things of God. This knowledge is beyond the sphere of Nature; and we are guided to it by a higher principle. This is one of those deep mysteries of Godliness, into which the very Angels desire to pry; an unwise man knoweth it not, a fool cannot understand it.  
These Celestial thoughts, transcend his dull capacity: tell a worldling of the Peace of God which passeth all understanding; 
Philip. 4.7. 1. Pet. 1.8.  mind him of a joy which is glorious and unspeakable: assure him, there is a royal privilege peculiar to the chosen of God; that All things shall work together to the best of them that love God, 
Act. 17.18. Act. 20.24.  etc. You shall seem to him a Barbarian, or (as the Athenians censured Paul.) you must pass for a babbler and broacher of new Doctrine; nay, Festus verdict will be your lot, much Devotion hath made thee mad. If he himself discourse of them, it is but Parrot-like, he speaks by rote, he knows not what; uttering the Sentence, when he understands not the sense. Let his Wine and Oil increase; Let his Cow's Calf and cease not; Let him have his portion in this life, Esau's Patrimony, the fatness of the earth, & fullness of bread; like the Cock in the Fable he will prefer one Barley-corne before the richest jewel which the earth can afford. Give him Hay, Provender, Husks, and Acorns, the Leeks and Onions of Egypt; he will not stick to bid much good may your Spiritual consolations do you; let me enjoy the present comforts of this life: I shall neither envy your hopes for the future, nor desire them. Let me have the Res, the possession and fruition of my desires, take you the Spes, the expectation of I know not what golden Mountains, which your cracked brains promise to themselves. One Bird in the hand, is better than two in the bush. As our Saviour spoke sometimes to the woman of Canaan, if thou knewest the gift of God, 
john. 4.10.  and who it is that speaketh unto thee, thou wouldst have asked & be would have given unto thee of the water of the Well of life to drink freely. So say I unto thee, O thou silly sottish Muck-worme, if thou couldst but taste the delicacy of this hid Manna, this Angelical provision, this super-coelestial and soul-ravishing consolation, with which the Righteous Man is daily, hourly, solaced; how wouldst thou loathe the dirt and dung of this world? 
2. Sam. 23.16.  How wouldst thou (with David's Worthies) break through a whole host of Philistims to get but a few drops of the water of this Bethel; which now is poured forth unto thee (as it were) by pale-fuls, and thou sufferest it to be spilt on the ground; nay, tramplest it as mire and dirt under thy feet. But what do I wasting my spirits, and abusing your patience, while I direct my discourse to the belly, which hath no ears? I will now address myself to the hungry empty soul. Is there any here whose bowels are kindled, whose affections are inflamed? Is there any, that longs to have a share in this inestimable Treasure? That longs to sip of this cup? I know no surer way, no better counsel can be given him, then to interest himself in the society of the Saints. Labour to be of that communion; be one of that Incorporation, and this prerogative granted to them, will not be denied to thee. If thou be involued in this (We) if made partakers of this Divine nature, thou shalt be made partakers of this divine Consolation: the Saints are indeed the only true Good-fellows which have all things common. This (We) is not only an exclusive particle, to shut the door against the wicked and profane hand that would be snatching at these dainty morsels, but also an inclusive particle, opening the door wide to the feeble hand of all weak palsy Christians; for whom God hath spread this Table, furnish it even in the wilderness. Lest any should think this Table common for all comers, tag and rag: Paul appropriates it, points us to the guest invited, (We, and we only:) Lest any should think this Table proper to Paul only; he enlargeth himself to show how it is common to all Christians: (We, and all We.) Hitherto of the parties to whom this truth is intended and entailed; it is more than high time that we proceed to the manner how it is delivered, employed in the next word (Know.)  
(We know:) a word that imports both the perspicuity and certainty of this divine Aphorism. This knowledge was no bare speculation, but a practical observation; not a mere Notion or naked conception of the brain, but a well grounded and settled persuasion of the heart. We know not theorically only, but really; not speculatively only, but experimentally; every day, every moment is this Scripture fulfilled in us, and upon us, that all things work, etc. Again, (we know) that is; we may know it, we must know it, we shall know it We may know, if we do not wilfully shut our eyes; if we do but carefully observe the carriage of God towards ourselves, or any of the Saints, trace him in all his passages, you may easily sent out the print of his footsteps; Things revealed, belong to us and our Children. We ought, we must know it. Every trade and profession of life, Citizens, Scholars, Soldiers: the Gentry, Commonalty, Nobility, have certain prerogatives annexed to them (not to touch upon the highest rank.) What man so simple, as to be ignorant of those privileges which are granted by custom or favour to the meanest occupation? What a shame were it then for any professed Christian to be utterly unacquainted with so main a privilege proper only to those of that coat? Proprium Quarto modo (as Schoolmen deliver it) omni Soli semper. Agreeing to all Christians, only to a Christian, and to a Christian always. Nay, We shall know it. How ever in the times of our ignorance it may be hid from our eyes, that we cannot conceive it; however in the time of temptation, our hearts may be so unsettled, that we cannot but doubt of it, yet sooner or later, first or last, we shall attain to this plerophory of our Apostle, we shall see clearly, believe confidently, and acknowledge feelingly, that All things work together, etc.  
This Mystery is not revealed fully at the first dash. The bright lustre of so glorious a light, if it should suddenly break out upon us, would doubtless dazzle our dim Owlet eyesight. We see it first darkly as in a cloud, confusedly (as it were) a far off in process of time, more clearly, more distinctly, as years and experience should teach an aged Scholar.  
The reason hereof is evident. This Knowledge is the Mother of all spiritual Courage, Constancy, Patience, and Perseverance. This is the wise man's harbour, which secures him in the greatest storms. What though the earth be moved? What though the Sea roar & make a noise? 
Psal. 46.2.3  The mountains be tumbled into the midst of the Sea? What though the whole world be in a tumultuous uproar, running into a Chaos of Confusion? That heart which hath planted itself on this Rock, is no whit afraid of evil tidings, stands as Mount Zion, which cannot be moved. Why? It knows that wise Pilot which sits above, does not only see whatever falls out in the glassy Sea of this world (amidst all the weltrings and changes of the same) but so disposes of every particular accident, that it turns to the general good of his servants. The Merchant venturer puts to Sea, rides out many a bitter storm, runs many a desperate hazard, upon hope of a gainful return. The stout Soldier; takes his life into his hand, runs upon the mouth of the Canon, dares the Lion his own Den upon hope of victory. Every man hazards in his calling, yet are but uncertain Venturers, ignorant of the issue. The Greedy Adventurer, seeking to increase his stock, loses many times both it, and himself. The Covetous Soldier, gaping after spoil and victory, finds himself spoilt, captivated. But the Christian runs not at uncertain, he is sure of the goal when he sets forth. We are sure of the day before we enter into the field: we may ante victorian Triumpham canere, sound the Triumph before the victory. When we put on our harness, we dare boast as he that puts it off before a stroke be stricken. We know we shall be more than conquerors, through jesus Christ. What made that stripling David (that Noble & Divine Spark of Magnanimity) run hastily to encounter with that Gygantean Monster, 
1. Sam. 17, 37  Goliath? He knew jehovah would close his Enemy in his hand? What whetted Gedeons' valour to march on so boldly with a handful of men, and a few earthen pitchers, against so numerous an host of armed Midianites? 
judges 7, 15.  He knew the event, God assured him of victory. What encoraged the three Children, and so animated them, that they ran as willingly into the hot fiery Furnace, as it were to a bed of Down, or Roses? They knew their God was able to deliver them. 
Dan. 3, 17.  Why should we then be afraid (if our Lord and Master call us forth) to grapple with the Goliath of Affliction, to encounter with a whole host of crosses, to drink of the bitter water of Marah, or to undergo the fiery Trial? Lord strengthen our faith, that we quail not in the day of Battle, but rather by that Eagle eye, piercing through the uncomfortable mists and clouds of Affliction, we may behold that comfortable close, how this blood-red Sea shall but minister to us a passage to our heavenly Canaan Pardon my just indignation, if in the falling off from this point, I fall foul upon those fresh-watered & white livered Soldiers, who sailing upon the rough seas of this World, are gashed with every storm, and frighted with every gust. The least apparent danger sets them quite besides themselves, & drives them into David's dissident conclusion; I said in my haste all men are liars: 
Psal. 116.11.  Or makes them cry out with Peter, Master save me, 
Mar. 14.30.  I perish. Whence this? but because we look only on things which are seen, not on things which are not seen; 
2. Cor. 2.18.  because we live by sight and sense, not by faith. (Hinc illae lachrymae.) Hence those fears, those fears, those unlawful shifts plotted and practised to wind ourselves out of such grievous perplexities. These have no faith, or at best are but men of little faith, as our Saviour increpates his Disciples, 
Mat. 8.26.  if their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were come to full growth to a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: they would doubtless stand still and behold the salvation of the Lord. They would say with Paul, 
Exod. 14.17.  we know that all things etc.  
Thus are we fall'n ere we are ware, into the body of our Discourse, these Skirts and Subburbes have led us into the heart of the City. If any think I have dwelled too long in the Portall, let this content them, we are now in the Palace: we have been long in cracking the shell, that your appetites might be whetted to long for the kernel.  
(All things:) Now, few not many, but (All) none excepted (work together.) Many and sundry Agents are found in the world, whose course and scope, whose aim and ends, and actions are not the same; they communicate not their secrets each to other; yea, their intentions are diverse; nay adverse, one thwarting, crossiing another; yet the overruling Providence of that supreme Moderator and sole Monarch of Heaven and earth, so sways all subordinate and inferior instruments, that in the midst of their mutual jars and oppositions, they conspire in a sacred Harmony; as if they were entered into a holy league, or some sacred combination for the good of his chosen: where ever they be in respect of their places, whosoever in regard of their persons, howsoever dis-jointed in regard of their affections; all their projects and practices tend or shall turn to the good of the Elect. If I were discoursing among Philosophers, me thinks they might excellently be shadowed out by the Revolution of the Heavens. Every Planet moves in it own proper Orb; their motions are not all alike, but various; nay, opposite each unto other. Hence those different Conjunctions, Oppositions, and Aspects, of the Planets; yet by the wheeling round of the Primum Mobile, they are brought about to one determinate point. If I were to discourse among Statesmen; I would wish them to observe the wise and politic carriage of a Provident Prince; who meeting with opposite factions in his State, while each man takes his own way, one seeking to undermine another; he serves his own ends, of both so wisely managing the good, so powerfully over-awing the bad, that all turns to the common good: I leave the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the judicious Reader.  
(For good:) so some Interpreters; for the Best so others: the former exposition is good and warrantable; the latter, I take is Best and most Emphatical. There is a fourfold good incident to mankind; Natural, Civil, Spiritual, Eternal. Natural, which respects the good of our bodies; the Civil, the good of our states; Spiritual, the good of our souls in this life Eternal; the happiness of body and soul both in the life to come. The Natural good is common to man and beast; the Civil is common to the wicked with the Godly; only the Spiritual and Eternal, advances the righteous as much above the profane, as the Civil advances a Man above a Beast. It is apparent enough what Good the Apostle drives at, not every good but the best good; not the Natural or Civil good: (both these vanish as dross in the furnace of affliction:) but the Spiritual, the Eternal good, which abides the fiery trial, and as pure Gold is refined, rather than impaired by it. All things shall work for their good, this is, shall make for the good of their souls, for their eternal good; shall further their Sanctification, their Salvation; shall make them more holy here, more happy hereafter, more gracious on earth, more glorious in heaven.  
A Paradox which sounds harsh, and must needs grate the ears of a carnal Nichodemus, a conceit most absurd in the judgement of flesh and blood, contrary to sense and experience; no marvel if a worldling will not subscribe to it. Who more base, who more contemptible in the eye of the world, than the Generation of the Just? No men more miserable, so berounded and environed with evils, that they cannot look beside their miseries: all things conspire to mischief them. What a strange assertion, beyond all belief is this of our Apostle, that all things work to their good. What all things (saith the Father?) what, all evil? what, sin? what, Affliction? 
Immo & peccata.  (He that puts the question, assoyles it) Yea, all things. A large word, of a wide extent, yet not too large. General assertions avail little, the whole weight of our comfort, lies in the induction of Particulars. Give me leave therefore to run through all things, and to extract this Quintessence of consolation from every thing.  
For Method-sake, we will range them into two Heads; either they are Good, or Evil. That all Good things turn to the good of them that are Good, will easily be granted of all. Briefly then, all Good, whether supreme or subordinate. Supreme God himself, whether we consider him in his Nature or Works. For his attributes, His Wisdom is their Pilot, his Power their Bulwark, his Faithfulness their Anchor, his Providence their Purueighor. His justice keeps them from Presumption, his Mercy from Despair. His Omniscience serves as a Bridle, to curb them from doing evil. The Face of the Lord is against them that do evil; 
Psal. 34, 16.  as a Sparre to encourage them to all good Duties. 
Mat. 6.4.  He that sees in secret, will reward them openly. In a word, they love him for his goodness, fear him for his greatness, and imitate his Holiness.  
As for his Works, if towards them in particular, sometimes he speaks out of the whirlwind; The Lion roars, 
Hosea 3, 8.  than all the Beasts of the field tremble. This rough Dealing, however it perplex them for a time, yet makes them more careful to please him, more fearful to offend him. Usually he speaks to his own in a gentle still voice, 
1 King. 19.12 13.  and discourseth with them in a familiar Language: then they walk with God as Enoch, talk with him as Moses, converse with him as Abram, supplicate to him, as David, josuah, Samuel, Danie. If towards Others, generally: Sometimes he works by means; then his Glory shines sufficiently: they ascribe the praise to him, who both appointed the means, & gave the blessing to that means he had appointed.  
Sometimes he works without means; and then his Glory gives a fare greater lustre: 
This is the finger of God. Exod. 8.19.  they cry out Digitus Dei est. Sometimes he works above, against means, than indeed his Glory shines out most brightly this fills them with wonder and amazement, causing them to break out with the Apostle: O the deepness of the wisdom & power of God, how unsearchable are his judgements and his ways past finding out! Rom. 11, 43. God the Father is their Creator, and Preserver; God the Son, their Saviour and Redeemer; God the holy Ghost, their Sanctifier and Comforter.  
As God the supreme Agent, so all Creatures in subordination to his will, work for the good of his Chosen, Whether Men or Angels. Lower we may not descend, lest our discourse know no limits.  
Angels: what's their office? are they not sent forth as Ministering Spirits for the good of the elect? Heb. 11, 14 In our infancy, these heavenly peers carry us in their Arms as Nurses, lest we should dash our feet against a stone. 
Psa. 91, 11, 12  In our Nonage, they serve as Tutors or Governors, secretly instigating us to good, dissuading from evil. Are we in prison? they can knock off our Fetters, open the Brazen gates, 
Acts 12.7.  and set us at liberty to shift for our lives. Are we environed with an innumerable Host of Armed Enemies? 
2 King. 19.35  they can slay a Hundred and fourscore & five thousand in one night. At our Death, they stand ready to receive our flitting souls, and to carry them into Abraham's bosom. 
Luke 16.22.  At the Resurrection, they gather the Bodies of the Saints from the four Corners of the world.  
(Men.) All Ordinances among Men make for them, whether Civil or Ecclesiastical. 
Esay 49.23.  Civil Magistrates are Nursing Fathers & nursing Mothers to the Church; as the shadow of a great rock to shroud them from the rage of the wicked. Rom. 4.44. He is the Minister of God to thee, for Good. What Good? That we may lead a quiet and peaceable life, in all godliness and honesty, 1 Tim. 2, 2. As Magistrates serve for their Temporal, so Ministers for their Eternal Good. These are Pastors, 
Psal. 23.2.  leading them to green Pastures, 
Esay 52, 7.  whose very feet are Beautiful, because they bring the glad tidings of Salvation. Guides, 
Luke. 1.79.  reducing those silly sheep, wandering in the bypaths of Error, into the way of peace. Watchmen, which standing on the Lord's watch-Tower, keep Centinel; 
Ezek. 3.17.  & when they they see a plague, give warning; that being (praemoniti) forewarned, they might be (praemuniti) fore-armed.  
The word of God, is to them that are saved, 
2 Cor. 2.16.  the sweet savour of life unto life, the Arm of God to Salvation; 
Rom. 1, 16. Psa. 119.105.  A light unto their feet, a Lantern unto their steps; the two-edged sword of the Spirit, piercing even to the dividing asunder of the Soul and Spirit, and of the joints & marrow. Heb 4, 12. That heavenly Manna, Divine Nectar and Ambrosia which nourisheth them up to Immortality, as Oracles for Direction, as apples of Paradise, and Flagons of Wines for Consolation: a Corasive to eat out the proud flesh; a Cordial to strengthen them in their greatest weakness. The Sacraments are the Broad Seals of the great King of Kings, to ratify and confirm that Magna Charta, their Great Charter, whereby they lay claim to that Immortal inheritance.  
For Outward good things, whether Bona Animi, Bona Corporis, or Bona Fortunae, even these become truly good. The gifts of the mind, acuteness of Wit, is to them as that sword of Alexander, by whose keen edge they are made able to untie or cut asunder the Gordian knots of all Sophistical Dilemmaes. Depth of judgement so grounds them in the knowledge of the Truth, that like Trees which have taken deep root, they cannot easily be tossed too and fro with every blast of Doctrine; yea the gifts of Reprobates advance the good of the Elect. Who may save others, but themselves they cannot save; like Noah's Shipwrights, that builded an Ark for the securing of the Patriarches, while themselves were swallowed up of the Deluge.  
The Ornaments of their Bodies. The beauty of Ester made the whole Church of the jews far the better. Sampsons' strength was Israel's Bulwark, and the wrack of Philistims. The Gifts of Fortune (as we commonly term them) are notably emproued by them. If they become Favourites to Great men, Lot joseph, David, Nehemiah, Mordecai, 
Prou. 11.10.  rise and climb. When the righteous are exalted, the City shall flourish. If their Cup overflow, their Breasts be full of Milk, and their Bones full of Marrow; there worldly Wealth makes them rich in good Works, 
1. Tim. 6.18.  to do good, and to distribute they forget not. Now they are Eyes to the blind, Clothes to the naked, 
job 31, 17, 18 19, 20. etc.  Feet to the lame: their Morsels are never eaten alone, the loins of the poor shall bless them.  
My promise was not to dwell on this branch, which requires not confirmation, but only illustration. Why should I waste the time, in proving what none denies? Here's the main Scruple, a Quaere not easily assoiled: What do all evil things turn to their good? I, All evil too, by accident, whether of Sin or Punishment of Sin; whether that of our first Parents, or what flows from thence. That of our first Parents? Our Apostasy from God in the first Adam, made way for the incarnation of the Second. Had we not fallen in Adam, we could never have stood in Christ. Our Happiness at the first was put into our own hands; but how easily were we beguiled by that wily Serpent (like little Children, that will part with Gold for a Nut-shelle) to let go God, Heaven, our Souls, and all for an Apple. Whereas now, this jewel is kept under look and key, in the Bosom of God, conveyed to us by our Head Christ jesus; and as soon may Satan pull Christ their Head out of Heaven, as snatch a rib, a member, a limb from his body. Lo how we have gained by our lossel: our Happiness is enlarged, confirmed, & we may triumphingly conclude with the Philosopher: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. We had perished, if we had not perished.  
That which flows from our first Parents, whether Original Corruption, or Actual Transgression. Original Corruption, however it stick close to all the sons of Adam, as an Hereditary Leprosy bred in the flesh, & will not our of the bone. Well may it be subdued, rooted out it cannot be. If it do not Regnare, it will Inhabitare. So hath it fretted into our Nature, as the Leprosy eat into the walls, that it cannot be scraped out till the house be pulled down; like that poisoned Vestiment which the Poets fain was given to Hercules, that would not off till it had torn the skin from the flesh, and the flesh from the bone. This tainture sieges on the wholeman in the union of the Soul to the Body, and therefore cannot be extirpated, eradicated, till the final separation of the Body from the Soul.  
This Foams Malorum, works for their Good many ways. It serves to humble them; it lets them see, that they carry in them the Spawn of all Sin, the source of all Impiety lurks in their vile Nature; that by Nature they are Slaves to sin, Vassals to Satan, 
Daenen eti priusquam nati. Aug.  Firebrands of Hell, heirs of Condemnation; that they are naught, stark naught, worse than naught. Now the first step to Christianity, is Selfe-Deniall If any man will be my Disciple, he must deny himself, and follow me. If the recognition of this poison and venom which lurketh in the Nature of Man, and renders him more odious in the sight of God than a Toad, Snake, or Serpent can be hateful to us, do not make him out of love with himself, I know not what will. Certainly, Paul was not enamoured with his own worth, when he cryeth out, In me (that is) in my flesh, there dwelleth no good thing. Rom. 7. ver. 18. It drives them to Christ with lamentable sighs and groans; O miserable man that I am who shall deliver me from this body of Death? Thanks be to God through jesus Christ our Lord, Rom. 7, 24, 25. verses.  
These diseased creatures, sick as life can hold, how eagerly do they run unto the Physician? accounting it a most singular Happiness, if they may with the poor Woman in the Gospel) but steal a touch of the Hem of our Saviour's Garment, 
Luk. 8, 43, 44  that so this Issue of blood may be staunched, and this Spring of Corruption dried up, which of itself like a seething pot, 
Ezech. 16, 16. Ezech. 24, 6, 7  is ever sending up a filthy Scum, and like the raging Sea, is ever foaming out mire and dirt. 
Esa. 57, 20, 21   
Actual transgressions, the cursed fruit sprouting from that root of Bitterness, whether Lesser or Greater, are made useful to the Elect. Smaller, in the Understanding; Errors and doubting, occasions them to get a surer resolution, a scrupulous mind; (I mean not of such as are more nice than wise, which makes doubts where none is, and seek knots in a Bulrush.) Like those trees which are shaken of the Northern winds take deeper root and stands firmer. The doubting of some few, make for the satisfaction of many. The Corinthians staggering in that high point of the Resurrection; 
1. Cor. 15.  gave a hint to Paul, for the wiping out of all scruples both in themselves and others. No truths more clear now then those which have been heretofore most controversal.  
In the Affections. Their proanenesse to anger, wrath, dissension, Emulation, secret heartburning, open distaste: These humane frailties make them more wary, more watchful. 
Acts. 15.39.  Paul and Barnabas fall at variance, their discord breaks into a rent or separation; this separation tended much to the spreading of the Gospel. Howsoever, these slips let them see their own weakness, now they know they are but men; now they learn to curb their exorbitant passions, and will not be not so foolish as to lay the reines on the necks of those unruly horses, which if they once get head will endanger their own neck and their Masters too. I but what shall we think of the greater evils?  
Gross sins howsoever they seem to make Havoc of the graces of the Spirit; like a Thief in the Candle wasting all, or like some blazing Comets prodigiously portending ruin and desolation to that Soul which is so foully overtaken: yet out of this Rank poison the Grand Physician fetches a Sovereign Treacle, using the blood of the Scorpion to cure the sting of the Scorpion. This turns to their own good, the good of their Brethren. To their own Good many ways, making them more humble, more meek, more wise, more cautelous, more wary, and more Zealous. These foul Enormities whereby they become Public scandals to God and Man, are those stinging Corazives which eat down that Pride of heart, and self-conceitedness, to too much overweening their own worth. A sin which though it make little noise in the ears of the world, yet appears fare more odious and abominable in the sight of God, than those Carnal fleshly sins which the world censures so deeply.  
Secondly, as it make them more humble in themselves, 
Gal. 6.1.  so it renders them more gentle to their Brethren. If any man be fallen by occasion into any fault, restore such a one with the Spirit of meekness is the Injunction of the Apostle. Those Physicians which never felt pain themselves, handle their weak Patients more rigidly and more roughly. God suffers sometimes even Famous and Eminent Men; (Stars of the first Magnitude) to fall fearfully into gross sins, that they might put to their helping hand, to raise up others more willingly, and instruct them more feelingly.  
Thirdly, it makes them more wise and wary. The  child will dread the fire. No wit so good as that which is dear bought. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, even fools by suffering are made wife: he is a Fool and a Madman both, that will stumble twice at the same stone. These Nocumenta are to them Documenta; If they learn wisdom by other men's harms, much more by their Own. Such falls and shrewd knocks, teach them to look before them, and ever after to take surer footing. As these gross escapes tend to their own Good, so to the Good of their Brethren, for their Comfort & Caution.  
For Comfort: How many thousands had been plunged into the Gulf of Despair, had they not been upheld by the miscarriage of some few of the Saints? Hast thou been an Adulterer, a Murderer, violating the Bed first, and then embruing thy hands in the blood of thy Brother? David comes to thee if thou canst Believe and Repent, despair not: I rob my loyal subject of his wife, of his life, and yet I was restored to the joy of my salvation. 
Psal. 51, 12.  I confessed my sin, and the Lord forgave mine iniquity. 
Psalm 32.5.  Hast thou been a griping Extortioner, a proling Catch pole; grinding the faces of the poor, and selling the needy for shoes? Zacheus comes to thee, Repent, Believe, and despair not, for I was an Oppressing-Exactor, an Exacting Oppresor, 
Luke 19.9.  yet Salvation came under my Roof, and I was made the Child of Abram. Hast thou been a Bloody Persecutor, an horrible Blasphemer? Paul comes to thee, Repent, Believe, despair not, I worried the tender Lambs of Christ (cruel Wolf and Tiger as I was) & made much havoc of the Flock: my foul mouth belched out hideous Blasphemies against God and Heaven; yet I found mercy, and became a Chosen vessel, of a Saul, a Paul; of a Persecutor, 
Acts 9.15.  a Preacher of the Name of Christ. Hast thou been a spoiling Caterpillar, a Robber by the Highway; whose whole Occupation was a Trade of vileness and villainy; one that had sold thyself to work wickedness all the days of thy life, and now art gasping out thy last breath, thy heartstrings ready to crack asunder, thy Soul almost torn from thy Body; the Thief on the Cross cries to thee, Repent, Believe, and despair not; I knew no other Trade to live by but stoile and rapine; this I practised, till the hand of justice fastened my hands and feet to this wood; neither felt I any remorse for my lewd course, till I came to the point of death, yet was I received into Paradise. 
Luke 23.43.  
Rom. 15, 4.  Wherefore are these things written but for our Instruction and Comfort? These foul Crimes are recorded not in hatred to them, but in Love to us.  
For Caution secondly. Who are we that we should presume of our own strength, when we see the weakness of those Brave Worthies? 
1 Cor. 10.12  Let him that standeth take heed lest he fall. If the tall Cedars of Lebanon be thus tossed, and in a manner torn up by the roots; what shall become of the shrubs? If the pillars be shaken, how shall the rafters hold out?  
Thus you see, how the evil of sin, whether great or small; lesser or grosser, works to the good of Gods chosen: no marvel then, if the evil of punishment, the consequence of sin, have the same effects, whether Inward or Outward. Inward, whether Spiritual desertion, or anguish of mind. These be the unhappy twins of that cursed dam, Spiritual Desertion. A sad and doleful condition it is, when the Father of lights shall withdraw the Light of his countenance, 
Psal. 4, 6.  which is better than life itself; when the Almighty shall become our enemy, and shall set us as a Mark or But to shoot at: when this Arrows shall stick fast in our ribs, 
job. 6.4.  and the venom thereof shall drink up our blood. When the terrors of God fight against us. When the Lion shall tear us in pieces, and there is none to deliver us. When the Lord shall turn the deaf ear to our roar, 
〈◊〉. 18.41.  sighs, and groans: We call and cry, but none heareth; yea even to the Lord, but he answereth not. This forced those sad complaints from the man after Gods own heart. Hast thou forgotten to be merciful? Hast thou shut up thy loving kindness in everlasting forgetfulness? 
Psalm 13.1.  How long (Lord) how long, wilt thou absent thyself for ever? This made job a terror to himself. But, oh the unspeakable Good which redounds from this unspeakable grief! First, this Hammer breaks our flinty hearts. A broken and a contrite spririt (O God) thou wilt not despise. 
Psal. 51.17.  None more comfortable, than such as have waded through these uncomfortable storms.  
Secondly. Therefore doth he absent himself for a moment, to endear his presence, that we might greet him with a double welcome, and not too easily forgo what cannot be obtained, without great difficulty. The Spouse in the Canticles, suffers her Beloved to stand knocking without doors: though he plead his lock were wet with the drops of the dew: Open my Love, my Dove, my undefiled. The lazy fit was on her, loath she is to stir out of her warm nest, there he must wait and cool his heels. 
Can. 5.2.3.4.  No sooner doth the Bridegroom out of a just distaste draw back, but she comes to herself, sees her folly, casts off her lithernes, starts up, forth of Doors she gets her; seeking, enquiring him whom her soul loved, she pursues him (as it were) with heu and cry, resolves never to give over seeking (though beaten and buffeted black and blue) till she have found him; and then clasps hands about his neck, and will be sure to hold him faster than her own life. The other brat and abortive conception of that ugly monster, is anguish of mind. An insupportable evil. The spirit of a man, can bear all infirmities; 
Prou. 18.14.  but a wounded spirit who can bear? When Conscience writes bitter things against us, and causes us to possess the sins of our youth, 
job. 13.26.  setting them in order before us: who is able to endure the gnawing of this Chest-worme? Which is ever corroding our hearts like a greedy Vulture, and eating through our bowels, like a cursed viper. Who can endure the heat of this Aetna when it flashes the flames of hell fire in our faces? Who can endure the strokes and stabs of this hellish fiend, persecuting us (as it dogged Brutus) with a drawn Sword, sheathing it to the very hilts in our hart? of this Snaky Allecto stinging us with a perpetual Remorse. Every new sin is (as it were) a new Snake, every renewed act of sin, gives a new stab; every stab more mortal than the biting of a Serpent, or sting of an Adder, Prou. 23.32. Yet even those tears, are the food of Angels; those sighs sweet music in the ears of God; that grief, the joy of heaven. By this rough tract & thorny path, their feet are guided into the way of Peace; those Agonies make way for the Prince of Peace; who came not to Call the righteous, 
Mat. 2.17.  but sinners to Repentance. Sinners, 
Mar. 11.28.  that labour and are laden with the weight of their sins; to them he gives that peace which passeth all understanding. 
Philip. 4.7.  Both these put together, carry an Image of Hell. Spiritual disertion, is that poena Damni, punishment of loss. Anguish of mind, is that poena sensus, punishment of sense; an estate little differing from that of the Damned, save only in Degree and Continuance. By these Gates of Hell, many times the dearest Saints of God, sail to Heaven.  
If these inward Evils which do pierce through our very souls, become thus profitable; much more those outward miseries, which though great enough, in themselves are but Flea-bite in comparison of the other. May it please you to see this fulfilled in the Generals, in the Particulars.  
Generally, all outward affliction works to their good: whoever ploughs not with the Heifer of the Spirit, shall never unfold this Riddle; How meat comes out of the Eater; Sweet out of the Sour; 
judg. 14, 18.  Honey out of the Lyon. 
Rom. 5, 3, 4.  Tribulation brings forth Patience; Patience, Experience; Experience, 
1 Cor. 4, 17.  Hope, that maketh not ashamed. The light & momentary affliction of this life, cause to us a far more excellent, an eternal weight of Glory. This Lesson the Holy ones learn in the School of Experience, that however no affliction but is grievous for the time, not joyous; 
Hebr. 12, 11.  yet after, it brings the quiet fruit of peace to them that are thereby exercised. They find more solid joy in suffering for Christ, 
Hebr. 11, 25.  then in all the pleasures of sin, which last but for a season. God's Sheep thrive best in Salt marshes, his Corn is parest from Chaff when it is under the Flail: his Gold freest from dross when cast into the fiery furnace: these stars shine brightest in the darkest night: their feet tread surest in the roughest way.  
The Prodigal spendthrift thinks not of Home till he was pinched with Famine, 
Luke 15, 17.  & brought to a morsel of bread. Hagar was proud and pierke in the house of Abram, but gentle and tractable in the wilderness. jonah lies snoring and snorting in the ship; watching and praying in the Whale's belly. Those noble Vines planted with Gods own hand, would run wild, into Luxuriant branches, and be overgrown with many noisome lusts, were they not ever and anon pruned with some sanctified trouble. In their affliction they will seek me early. 
Hosea 5.15.  While the Sunshine of Peace and Prosperity lasted, God sent his Prophets, rising up early, and lying down late, stretching out their hands and throats all the day long: but these deaf Adders stop their ears at the voice of the Charmer, till the Awl of Afflictions come, than their ears are boared, than they seek them as eagerly, as he sought him early. Let me then for the General conclude with jeremy, 
Lamen. 3, 27.  It is good for a man to bear the yoke from his youth: 
Psal. 119.71.  with David, It is good for us that we are afflicted: with Paul, All things work together for the good of them that love God.  
For the Particulars: Private, Public Calamities, make all for the best too. Private, whether in their Estate, or in their Name, or on their Persons. In their Estate: Are they pinched with want and penury? 
Dan. 1, 12.  fed with pulse and water as Daniel, this lets them see, 
Prou. 15, 16.  a little with the fear of the Lord, is better to the righteous, then great riches to the . However poor in this world, yet they are rich in God; and this corporal poverty, fits them for the Kingdom of God. They have a Feast which the world knows not of. Besides, whether (I beseech you) hath better experience of the Love, Goodness, and Care of his Heavenly Father, he that wallows in his wealth, and sacrifices to his own Net, or he who is fed from hand to mouth as it were from heaven. Who will not prefer the course far brought to Elijas by those strange Catorers the Ravens before all the dainties which were served up to Ababs' Table? 
1 Kings 17.6.   
In their Good Names. If their reputation be black with infamy; if some stinking Fly be fall'n into that sweet Ointment, which makes it putrify, either this stain is drawn upon themselves deservedly, or some dirt is cast in their faces by the hand of Malice or Enuy. What comes through their own default, they bear it patiently, & improve it profitably These are the thoughts wherewith they entertain themselves. What? is it such a hell to be in disgrace with Men, that a man had as good be half hanged, as have his credit crack; oh what a hell is it to be out of favour with God, to be shamed, discarded before Men and Angels at the General Assize of the whole World! What Malice or Envy casts upon them if for a good cause, 
1 Peter 4.14.  they glory in that shame, counting it the greatest grace in all the world, to suffer disgrace for welldoing.  
Evils on their persons, whether Diseases or Death. For Corporal deformities, God often recompenses outward defects, with a supply of inward Grace. If Naaman the Syrian had not been a Leper in his body, the Leprosy of his soul (I fear) had never been cured. How many flocking to Christ for the cure of their bodies, obtained the salvation of their Souls; like Saul, who seeking for Asses, stumbled on a Crown. 
2 Cor. 4, 16.  As the outward man decays, so the inward is strengthened. Can we perform in our health, what we promise on our sicke-bed; we should live more like Angels then Men. Death itself, that King of Terrors to a natural man; 
job. 14, 18.  as the Philosopher observes, of all fearful things, the most fearful to them is but the Gate to Life. The Sting of this Serpent is pulled out, and they dare lay it in their bosom. It was first threatened as a Curse, The soul that sins shall Die; 
Gen. 2.17.  it is now turned to a Blessing. If we had our hope in this life only, 
1 Cor. 15, 19  We were of all men the most miserable. Blessed are they that die in the Lord, 
Reuel. 14.13.  for they rest from their labours, and their Works follow them. Their whole life, is a continual Combat with the world, the flesh, and the devil: every day they bring home new Spoils, new Trophies, but are never crowned till the last.  
These Sampsons', make foul havoc of their Enemies: many terrible slaughters and massacres do the Philistms suffer from their hands, during their life; but the dead which they slay at their death, 
judg. 16.30.  are fare more than those which were slain in their life. They bow down with all their might, the pillars of the clay Cottages fall, and at once they are avenged of all their Adversaries: Thus is the day of Death better to them, 
Eccles. 7.3.  than the day of their Birth; being indeed, the Doomsday of their misery, their Birthday of Glory. As for their Carcases, which they leave behind them, as the Snake his skin in the thicket, that they might renew their strength as an Eagle; are they not committed as Good seed into the Granary of the earth, there to die that they may be quickened? Shall not those leaves which fall in this Autumn, at the spring of the General Resurrection sprout forth again? 
1 Cor. 15.42.  Sown they are in Corruption, but shall be raised in Incorruption; sown in dishonour, but shall be raised in Glory. With theser very eyes shall I see my Redeemer; said, 
job. 17.26.27.  that Mirror of Patience.  
As prîuate and personal miseries; so public and Nationall Calamities advance their Good. Put the case, some strange judgement overtake a People which threatens nothing but Ruin, Desolation, Devastation; a judgement, the very sound whereof, would make any Man's ears to tingle that hears it; a sweeping storm, that bears all down before it; when the Lord (it should seem) intends To cut root and branches, 
Isaiah. 9.14.  head and tail, and wipe out their name from under Heaven; this makes for them many ways. Sometimes they are housed before the storm. Tender hearted josiah, 
2 King. 22.20. 1 King. 14.13. 2 King. 20.19.  good Abijah, upright Hezekiah; were they not all Gathered to their Father in peace: and (as the Prophet speaks more generally of the Righteous) taken away from the evil to come. 
Isaiah. 57.1.  Sometimes, they are shrouded from the storm. Noah rides safely in a well-pitched Ark, when the whole world was covered with the waters of the Deluge. 
Gen. 7.23.  Lot escapes with his wife, 
Gen. 19.21.22.  and finds a shelter in Zoar, when Sodom and Gommorah were turned into Ash heaps. Sometimes, they have a Calm in the midst of the storm. 
Exod. 10.23.  There was light in Goshen when all Egypt was clouded with a thick and gross darkness. Gideons' fleece was dry, 
judg. 6.39.  when all the earth was wet. The Mourners in jerusalem, 
Ezek. 9.6.  were secured in that General massacre. When Israel was led into captivity, than was jeremy set at liberty. The Prophet finds more favour with the Princes of Babel, 
jer. 40.4.  then from the Peers of Israel? Sometimes, (as usually it falls out) they are enwrapped in the Common Calamities; yet that is in mercy to them, which to others becomes a judgement.  
For first, God ever threatens before he strikes. The storm hangs and hovers a long time over their heads, ere it fall. The messengers of God summon them to Repentance; lay open there sins, denounce judgement. As jonah to Nineveh; yet forty days and Niniveh shall be destroyed. 
jonah. 3.4.  These peals sounded in their ears; those visions presented to their eyes; rouse them from the deep sleep of Security; and now how do they bestir themselves; considering their ways, ransacking their hearts, renouncing their sins; Preparing to meet their God, with Ashes on their heads, Sackcloth on their backs, Fears in their eyes, Sorrow in their hearts, Prayers in their lips, and ropes in their hands.  
Secondly, admit the Sentence be irrevocable, the judge be inexorable, his wrath unplacable: they have joined in the sins, and therefore must share in the plagues of their Nation: even this is in favour: they are but corrected here, that they might not be condemned heereafafter. These plagues may kill them, but cannot hurt them; they may rend the garments of their bodies, but their soul is invulnerable; they do but shorten their misery, and hasten their Glory. Yea, even that Spiritual judgement, which of all others is most fearful; makes to their advantage.  
If the Golden Candlestick be removed from one Nation, is it not given to another? The Gospel (like the Sea) it looseth ground in one place, getteth footing elsewhere. If the Sun set to one Horizon, it ariseth to another. The falling of the jews, was the rising of the Gentiles: when they were cast off with a Loruhamah, & a Lo-anni; 
Hos. 1.8.9.  to us that were not the people of God, was it said, Yea are the Sons of the living God. When the shadows of the Evening were stretched over Asia, the day dawned to us in Europe. If our unworthiness should deprive us of this light, (Quod omen Deus Auertat) it would doubtsly be given to a Nation that shall bring forth better fruits, adorning the glorious Gospel of our Lord and Saviour jesus Christ, with their holy and Christian Conversation, which we have soulely blemished with our horrible and heinous Abominations.  
Thus you see, what a rich Mine of Consolation is here conveyed unto us; a Mine that cannot be exhausted. The Well is deep, the deeper we go still the sweeter it is: It is not the weak Backet of our shallow Capacity, though let down never so often, that can drain this Spring. Much water have we drawn up already, and perhaps the Reader may think too much, yet nothing in comparison of what is left behind. What is a drop to the Ocean? May I not safely and boldly conclude now, All things, all Good, God, Angels, Men, the ordinances of men; Civil, Ecclesiastical; gift of body, Ornaments of the mind, and estate. All evil, of sin, Original, Actual; smaller, grosser; of punishment, inward, spiritual, disertion, horror of mind: outward, private miseries on their goods, good name, or persons: public calamities: temporal, spiritual judgements, all work for the best of those that love God. Ere I proceed to the application of the point, I must clear the way by removing some scruples, which otherwise will lie as so many rubs to block up our passage.  
How does all evil work for the Good of Gods chosen, when even Good things prove sometimes snares to the Righteous? 
Psa. 30, 6.7.  Was not the man after Gods own heart, puffed up with his prosperity: I said I shall never be moved? Was not Hezekiah sick of the same disease, 
1 Kings 10.15.17.  who took so deep a surfeit of plenty, that the Prophet was forced to minister a sharp purgation? To this I answer. For, the most part, as the Lord confers his favours upon them; so he gives them Grace to make a right use of them: as he wrings to them waters out of a full Cup, so he gives them a steady hand to carry this Cup without spilling. 
joh. 1.10.  If they be hedged in with blessings as sometimes job, this hedge serves as awal of brass, whereby the suggestions of Satan are Baraccadoed out. If at any time the tempter solicits to any unlawful suits, they retort that of joseph: 
Gen. 39.9.  How shall I commit this great evil and sin against God, that God who hath laden me with his blessing, whose mercies are renewed upon me every morning, and every moment If at any time they are left to themselves, it is but for probation, for humiliation; to let them see their own weakness, the world's vanity, God's goodness. Their own weakness, to lean with the whole weight and stress of their bodies, upon those broken reeds and hollow Canes of Egypt. The world's vanity; which (as the Wiseman speaks of riches) taketh to herself the wings of an Eagle: 
Prou. 15, 5.  If she stoop not to us, we cannot catch her, if she jerk from us, we cannot hold her. No glass so brittle as the glassy Sea of this world. God's goodness; that held them up so long from falling, that kept them from perishing in the fall.  
But this is not my condition, will some weak soul pretend; I am no whit bettered by my Crosses, 
Scruples of mind.  or Comforts; I find my heart too much elated in my prosperity; too much dejected in adversity; I am never well full nor fasting. Let the Sun shine, who more brisk? Let it be eclipsed, my injurious diffidence and distrust of God's providence, secret murmurings, and open repine, get ground upon me, and like ill weeds grow so fast, that I fear me, the seed of Grace is (in a manner) choked, stifled.  
Alas, Answer. silly Soul; judge not thyself according to appearance while the fits lasts. The mist of temptations have now clouded thy soul; A blind man is not fit to judge of colours. The water is now troubled, the mud raised, it is impossible to see clearly. The Physic may happily work churlishly, and for a Fit trouble the Patient more than the disease itself. Tell me, dost thou not bewail thy diffidence, impatience? Dost thou not strive and struggle against them with might and main? Be of good comfort; we are not to deal with a rigid Master, but with a tender Father, that interprets the desire for the deed; and accepts of the will for the work. Strive manfully, wait patiently, thou shalt see and feel, that as all other crosses; so this (which of all other thou esteemest to be the greatest cross) shall work for thy Good.  
Hitherto we have satisfied the Scruples of weak Christians: now we are to grapple with a perverse generation. If all things, all evil; Objection 2 yea, evil of sin: if all sin work for the best of them that Love God: What do I thwarting my Corrupt Naiure? What do I striving against the stream? Why should I curb and check my unbridled Appetite? Hereafter, I will let lose the reines to all licentiousness; hereafter I will Gratify the flesh, and humour it in all things: now may I follow the swing of my licentious desires, now may I sin, that Grace may abound; all will make for my Good.  
The Apostle checks this malapert misconstruction, Answer. with a strange detestation. What? Shall I do evil, 
Rom. 6.1.  that good may come thereof? God forbidden. If any such hellish Suggestions be raised in our hearts; snib them, O snib them, with a Get thee behind me Satan, 
Math. 16.23.  for thou understandest not the things of God. Wilt thou surfeit thy Body, 
Quae Dei sunt non sapis.  that the Physician may purge it? Wilt thou quaff off a cup of rank Poison, because the Antidote is at hand? Wilt thou break thy head, that the Surgeon may clap on a Plaster? Wilt thou sheathe thy sword in thine own flesh, Mountebanke-like, because there is a Balsam will heal up the wound? Some broken legs and arms, by a stiff and hard Callus, are made stronger than they were before; wilt thou wilfully thrust thy leg or shoulder out of joint, expecting the like success? What is, if this be not, to Tempt the Lord, 
jude 4.  and to turn his grace into wantonness? Nay rather, Remember (O man) how the glorious Gospel of God will be stained, the Spirit of God grieved, the evil Spirit solaced, the weak discouraged, the wicked emboldened, thy Religion questioned, and thy Salvation hazarded. If this will not fright thee; Remember, he that hath promised mercy to the penitent, hath not promised Repentance to the obstinate. Repentance is not at thy beck or whistle; thou mayest as well command the Wind to blow, the Sun to shine, as convert thine own heart. Remember, that true and unfeigned repentance may secure us from eternal torments, but cannot always secure us from Temporal Chastisements. In these Cases, remissa culpa retinetur poena; however God may forgive the sin, the punishment he will not forgive. David's fault was remitted, yet he smarts sound for his folly; 
2 Sam. 12.13 14.  his sweet meat had sour sauce. By that time thou hast been as well scourged as David, as well scorched as David, thou wilt take heed of committing the like error, or thrusting thy finger into the same fire.  
Now the Coast is cleared, all obstacles removed, Objections answered, what should let us from descending to Application? This fountain branches itself into three streams, and yields matter of 

Instruction.  
Consolation.  
Exhortation.    
It ministers Instruction to the Godly; 
Instruction.  to the Wicked. Harken unto me ye that fear the Lord. Behold here an infallible ground, to evince the certainty of your Salvation. If all things advance your Good, what can impeach it? What block can lie in your road to Heaven? The greatest rub is Sinne. Sin (indeed) is that Wall of partition, that separats between us, and our God. It is Sin that hindereth good things from us. 
Esay 55, 2. jer. 5.25. Luke 16.26.  Sin, is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that  gulf, which intercepts the free and familiar intercourse of his favours, and our prayers; the reciprocal exchange or commutation whereof, are the only Nerves and Sinews, that hold life and soul together. But if sin itself, whither Great or Small, further their Good, what can hinder it?  
There is a Viperous generation lately sprung up; an Egg of that Cockatrice Pelagius, (being as we supposed long since chilled) is newly hatched, new warmth and life put into it, insomuch that it hath broken forth into a flying Serpent. It's strange and admirable to consider; how many Learned Rabbins, (no small Clerks, wise enough, if not too wise in their own conceits) bend their wits, busy their brains to stagger the Saints, and to beat them from their Hold; contending tanquam pro Aris & focis, that, 
As for a matter of life and death.  Nothing is more sure, then that we cannot be sure of our Salvation. What else mean those large Volumes, touching the Apostasy of the Saints (De Apostasia Sanctorum.) As if a man might be this day an Heir of Heaven, the next a firebrand of Hell: This hour a member of Christ, the next, a limb of Satan; to Day, a Saint; to morrow, a Devil.  
See how they are infatuated in the Forefront of their book, 
In ipso lamine impingere.  thus to contradict themselves. The very Title overthrows the Tractate. What? The Apostasy of Saints: If they be Saints, how can they then be Apostatates? If they be Apostatates, how can they be Saints? What is, if this be not, Vno ore frigidum & calidum spirare; To blow hot and cold at a breath. Surely, surely, if once a true Saint, that man can never be a total Apostatate; if once a total Apostatate, that man was never a true Saint. 
Incorruptible.  These are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They went out from us, but they were not of us; for if they had been of us, they would have continued with us. 1. john, 2.19. The beloved Disciple sure was not infected with the Sour leaven, Arminanisme, his phrase then must have been inverted. They were sometimes ours, but now they are not; for they are gone from us; 
They were never ours but in show only.  nay (faith john) they were not of us; intimating once theirs, and ever theirs; once a Saint, and ever a Saint. Certainly these great Clerks err not, knowing the Scriptures, nor the power of God; 
Mat. 22.26.  or else they forget themselves exceedingly, while they swim against the stream of Sacred writ; which speaks in another Dialect, That the gift and calling of God are without Repentance. Whereupon, 
Rom. 11.29.  the Apostle gives the Epithet: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: That whom God love's once, he love's for ever. That, 
jer. 32.36.40. Mal. 3.6. james. 1.17.  in him there is no shadow of change. That, Christ hath prayed (and was heard in that he prayed for:) that their Faith fail not. Simon, Simon, 
john. 17.9.15.20.  Satan hath desired to winnow thee, but I have prayed that thy faith fail not. Their faith may faint, 
Luke. 22.31.32.  but fail it cannot. They may have their swooning fits, & terrible Agonies, 
Acts. 10.20.  but still (as Paul of Eutichus) their life is in them. Whosoever is borne of God sinneth not, for his seed remaineth in him: neither can he sin, because he is borne of God. 1. john. 3.9. He cannot sinne the sin unto death. I know they may fall fearfully, as David, they may fall frequently, 
Prou, 24.10.  as Peter. The Righteous man falls seven times a day. (I see no ground why it may not be intended as well of their falling into Sin, 
Mark the opposition.  as into Affliction:) but totally, finally, they cannot fall. 
Prou. 10.25.  The Righteous man is an everlasting foundation. Be not dismayed ye Select vessels with these Bugbears; but go on boldly, courageously, and in spite of all opposition, maugre the malice of Satan, and all his instruments, hang out the Apostles flag of defiance, presented in the close of this Chapter. Who shall separate us from the love of Christ: & verse 35. Be persuaded, that neither death, nor life, nor Angels, nor Principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other Creature, shall be able to separate us from the Love of God which is Christ jesus our Lord.  

2. Instruction.  Secondly, as Iron sharpeneth Iron; as the Sun is seen best by his own light; so Scripture interprets Scripture, and this place gives light to many other places. Many excellent promises are made to the Righteous, concerning blessings, Temporal; that in times of famine they shall have enough; 
job. 5.20. Psal. 34.10.  that, though Thousands fall on their right hand, Ten thousands on their left, 
Psa. 91.5.6.7  the plague shall not touch them: and yet jobs penary is gone into a Proverb. 
As poor as job.  Lazarus was glad to beg crumbs, and yet was starved to death: It is said, 
Luke. 16.21.22.  they that fear the Lord shall want nothing, when as he that was Lord of all had nothing: not so much as a house to harbour him, or a pillow to rest his head on. 
Mat. 8.20.  We see by experience how they are plagued and die like other men. The limitation is here expressed, which is only there intimated. The Sword shall not raze their skin, nor poverty encroach upon their estates; the Pest shall not poison their bodies if it be for their Good, as the Psalmist in pregnant terms; 
Psal. 34, 10.  They shall want nothing that is good for them. If it be good for them to be kept low in their fortunes, to have their bodies pinched, and their minds preplexed, they shall not want that neither. If good things may prove their bane, they shall not have them; if evil things may do them good they shall not want them.  
Hitherto we have spoken to a people, whose ears are boared; now we must charm the Deaf Adder. As this Doctrine serves to inform the Godly, so to instruct, and withal to affright the Wicked, whose cursed Machinations are laid as deep as hell to Ruin the Good Man. Vain, Men, why do you go about to mischief those, whom the Almighty purposes to advance? Hath the Lord of Hosts engaged his Honour, and plighted his Faith, that All things shall work for their Good, and will ye seek their Hurt? 
1 Cor. 10, 22 Acts 5.39.  Tell me, are ye stronger than God? Will ye be ever fighters against God? Shall the potsherd contend with his Maker? Is there any possibility of crossing his designs? Is there any Knowledge, Council, or Understanding against the LORD? 
Prou. 21.30.  Will you ever be snatching at the Signet of his right hand? Will ye ever be raking in the Apple of his eye? Be wise now therefore, 
Zechar. 2, 8.  O ye Kings and Learned, ye that are Princes of the earth: 
Psalm 2.10.  Touch not his Anointed, and do his Prophets no harm. Psal. 2, 10 He will rebuke Kings, 
Psal. 105.15.  and overturn Kingdoms for their sakes. He will translate Crowns, from Egypt to Ashur, from the Caldees to the Medes, from the Medes to the Persians; for the good of his Church. Well may you vex his Chosen for a time, but hurt them you cannot. Well may the Lord use you as Scullions, to scour these Vessels of Honour when the rust is eaten in too fare; or as Rods to scourge his unruly Children. Ashur is the rod of mine Anger, and the staff of mine Indignation: 
Esay 10, 5.12  I will send him unto a dissembling Nation, Esay 10, 5, 12. But when the rust is scoured off, the Scullion shall have his payment. When the Child is corrected, the Rod shall be cast into the fire. 
Psalm 14.4. Psalm 79.3.  O Remember this, ye that forget God; that devour his people as it were Bread, and shed their blood as water in the streets: He that sits above will speak to you in his wrath, 
Psalm 2.5.  and vex you in his displeasure.  
You do but roll a great stone upon a steep Rock, which will tumble back upon your own heads and grind all under it to powder. Woe to them that offend any of these little ones, it were better that a Millstone were hanged about their necks, and that they were cast into the Sea. Math. 18, 6. Would to God, that Romish Strumpet, that hath died her Garments in the red blood of the Saints, 
Reu. 17, 4, 6.  would but take this to hart, and consider, whatever Massacres, and Treacheries she intends for evil, 
Gen. 50.20.  shall be turned (as joseph to his Brethren, concerning their malicious projects against his person) to their Good; I persuade myself, out of very malice, she would cease to be malicious, and out of very spite she would cease to be spiteful: she would intent them no Evil, that she might do them no Good.  
The main use of all is for Consolation. Is the best still working for us till we get Heaven? Whatever changes or chances befall us; however we be tumbled and tossed too and fro as a Leaf shaken with the wind, or as the stubble scattered before the Whirlwind. However we may be counted the Off-scouring of the world, 
1 Cor. 4, 13,  the scum of the earth, here is our comfort, this hard measure lasts but for a short season.  
We are now labouring under the Bricke-killes in Egypt; 
Deut. 32.10.  we are now travailing thorough a vast and Roaring Wilderness: no marvel, if we be stung with Fiery Serpents. Every day will be better than other; every day we approach nearer Canaan than other. Our light may be eclipsed for a time, the Sun will break forth. Light is sown for the righteous, and joy for the upright of heart, Psalm 97, 11. He that leads us into Temptation, will not suffer us to be foiled in our Temptations. Our crosses are Sanctified, our flesh mortified, sin subdued, Grace increased, our Glory shall be perfected.  
Hear is our Comfort, in all our crosses, losses; in all troubles and trials; in all our dangers and distresses, we are sure to come off fair, and gain by the Bargain. 
2. Tim. 3.13.  But it shall not be so with the , they wax worse and worse; deceyuing, and being deceyued. It is a sure rule in the Schools, Contraria iuxta se posita magis Elucescunt; Contraries mutually opposed, lend a lustre each to other: I hope therefore, it will not be altogether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nor much beside our mark, to show you briefly and distinctly, that as all things turn unto the good of the Good; so all things work the bane of the Bad. As all things further the Salvation of the one; so all things help forward the Condemnation of the other.  
The one, like the Bee, suck good out of evil, draw Honey out of the sourest Herb: The other, like the Spider, suck venom from the sweetest Flower, and turn good into evil. 
〈◊〉 1.15.  Nothing so Good which they corrupt not, nothing so Holy which they defile not. God, he is the chief Good, yet his Mercy makes them presume; his justice drives them to despair; his Grace they turn into Wantonness, his Patience increases their sin, and doubles their damnation, while they treasure up unto themselves, Wrath against the day of Wrath, Rom. 2. verse 5. They fear him slavishly for his Greatness, and hate him unfeignedly for his Goodness. If God the Father, offer himself as a Creator, they rebel against him: If God the Son, offer himself as a Redeemer, they Crucify the Lord of Glory (to themselves) daily. Heb. 6. verse 6. If God the holy Ghost, offer himself as a Sanctifier, they resist despite the Spirit of Grace. Hebrew. 10. verse 29.  
The Angels are vexed with beholding their abominations. Magistrates serve for their Terror: If thou do ill, fear; 
Rom. 14.4.  for he beareth not the Sword for naught; it is either to curb thee, or to cut thee off. Ministers are ever raking in their sores, & rubbing their galled backs, which makes them kick and winch, storm and fume like Mad men. What entertainment can they look for, but that Salutation with which Ahab welcomed the Prophet, 1. King's chap. 22. verse 8. 
1 King 22.8.  I hate this man, because he never speaks good unto me, but evil. Or, as the Devils greeted our Saviour, Mark 1. verse 24. Art thou come to torment us before our time? The Word of God, is unto them the Savour of Death unto Death: 
1 Cor. 2.16.  this Light is as the shadow of death, their sore eyes cannot endure the glaring of the Sun. The beating of those radiant beams on jonahs' head, 
jonah. 4.8.  never vexed him half so much, as those heavenly Rays which a edarted from the Sun of Righteousness, torments their hearts. You cannot device a greater plague then to let them fry in that flame. So it fares with temporal good things. Their Honour proves but like the Stool of Eli, 
1 Sam. 4.18.  as a steep Pinnacle, from whence they break their necks.  
Make Saul a King, he will prove a Tyrant: make Balaam a Prophet, he will prove a Wizard, a Sorcerer: make judas an Apostle, he will prove a Traitor, a Devil. Their strength is perverted, and gives them an advantage beyond their Neighbours, to pour in strong drink, to follow after strange flesh, and to show themselves the Devils Nazarites, strong to shed innocent blood. Their Beauty is set forth as traps and snares to catch fools: By this Beagle they hunt for the precious Soul of a man. 
Prou. 6.26.  Their favour with Great men, is as a Sword put into a mad man's hand, whereby they wound themselves, him that gave it him, and all that comes near them. If those Beggars get on Horseback, they take a pride to see their Master's Lackey it on foot.  
Let Haman be promoted, 
Ester. 3.8.9.  the jews must be crushed, Ester 3. verses 8, 9 Let Doeg insinuate into Saul, Abimelech with his Brethren, shall soon be cut off, 1 Sam. 22, 9, 
1 Sam. 22.9.  Their Wealth makes them as churlish as Nabal, as cruel as Dives, not a crumb can be spared for Lazarus. As sottish as Ahashuerosh and Haman, 
Ester. 3.15.  who fate surfeiting and quaffing in the Palace of Sashan, when the Israel of GOD were weeping & mourning in the City, Ester 3, verse 15. Their Wit makes them jeering Ishmaelites, and scoffing julianistes; They will rather lose their Friend, nay their Soul, nay their God, than their jest: and (if all Trades fail) they can live by their Wits.  
Thus all Good things become evil to them, much more all Evil. The sin of their first Parents is set upon their score. Original Corruption, strips them of all Grace and Goodness; renders them Slaves to Sin, Vassals to Satan, binds them (as it were) in chains to condemnation.  
Lesser sins, make way for Greater; Gross sins make them public Scandals, odious to God and man, tenfold more the Children of the Devil. Thereby their hearts become hardened, crusted, 
1 Tim, 4, 2.  their Consciences seared as with hot Irons, and themselves stigmatised with that Brand of Cain, and of judas, being left Reprobate to every good Worke.  
As for evil of Punishment. Let God forsake them with Saul, 
1 Sam. 28, 6, 7.8.  1 Samuel 28. verses 6, 7, 8. they will forsake God, and run from his presence like Cain, turn Vagabonds. Genesis 4. verse 16. 
Gen. 4.16.  If the Evil of Sin pursue them, and their own Conscience have raised a Heu and Cry against them, with Achitophel they fly to a Halter for Remedy, and for fear of Hell, leap into Hell.  
Outward Crosses do them no good. 
Esay. 1.5.7.  Esay 1. verses 5, 7. I have smitten them, yet they have not turned unto me, is an old Complaint; nay, much hurt. Ahaz in his Affliction transgresseth more and more, 2 Chro. 28, 22. The wicked King cries out, This evil comes from the Lord, shall I serve him any longer? 
2 Kings. 9, 33.  2 Kings chap. 6. verse 33. jobs Wife, will Curse God, 
job. 2.6.  and Dye. job 2. 9  
Is their Credit cracked? They grow as shameless now, as they were graceless before; proclaiming their sins (as Sodom) and fearing neither God, nor Man? Is their state impoverished? The stick not to put forth their hands to unlawful shifts, adding Sin to Affliction. In the Diseases of their Bodies, with Asa, they seek not unto God, 
2 Chro. 16.12.  but trust to the Physician. In extremity of pain, they soon lose themselves and their patience; like the raging Sea, they vomit out their own shame. In Death, they go away lumpishly as Nabal, or ridiculously, with a Sardonicall Laughter, or desperately, like that Gallant, 
M. Perkins in government of the tongue.  who spurring his Horse, till he sprang aside into the water, as he was tumbling over the Bridge, cried out; Horse, Man, and all to the Devil.  
All this; is but the beginning of Sorrow: 
Isaiah. 66.24.  Death gives them up to the Gnawing of that worm which never diet: the burning of that Lake which shall never slake, and the scorching of those flames that shall never cease. Death cuts off their Hope, which endeth with their Life, and gives life to those Torments which shall never end. Thus is their Life Miserable, their Death Lamentable, their End Damnable.  
The last Grape which I shall pluck from this Goodly Cluster, and press forth, is, An Exhortation to Patience under the Cross. If all things shall work for thy Good, why dost thou murmur and mutiny against God, because he follows thee with a Succession of Crosses? Thy Afflictions are many and great, tedious and grievous, say not thou with Cain, 
Gen. 4.13.  My punishment is Greater than I can bear, Genes. 4. verse 13. Whatever evil it be that lies so heavy, whether on thy Body, Name, or State, whether inward Temptation, or outward Tribulations, is it not for thy Good? Wilt thou be such an Enemy to thine own Soul as to repine at thine own Good? The Cup is bitter; I but happily the less toothsome, the more wholesome. Thy teeth are set an edge with eating sour Grapes, this bitter Aloes must set them right. Thou canst happily make a shift to turn over a draught of Wormwood Beer every morning next thy heart. Is it not bitter as Gall? Is it not distasteful to the Palate? Why dost thou drink it? Oh the Physician assures me it's for my good. Thou sufferest the Surgeon to lance thy raging ulcer, to lay a sharp Corazine which may eat down the dead flesh. It stings cruelly, smarts terribly, yet thou endurest it patiently: Why? The Surgeon tells thee, it is good for thee. If the Grand Physician of thy Soul, prescribe a bitter draught next thy heart, murmur not; if that skilful Soule-Surgeon clap on a Corrosive, murmur not; he assures thee it's for thy Good. Stay not here neither; this will teach thee, to undergo thy trouble not only patiently, but cheerfully; according to that of the Apostle, Rejoice in Tribulation: Why? Tribulation, brings forth Patience; Patience, Experience; 
Rom. 4.3.4, 5.  Experience, Hope, that maketh not ashamed. Oh the sweet Fruit that grows from this bitter root! S. 
james. 1.23.  james seconds Paul. My Brethren, count it great joy when you fall into diverse tentations: knowing, that the trying of your faith bringeth forth Patience; and let Patience have her perfect work. Set before your eyes, that Mirror of patience: remember job when crosses came thronging thick and threefold one upon the neck of another, like a shower of haile-shot; 
Luke. 21.19.  yet the Holy man possesses his soul by his patience. Set before you, that Mirror of Mirrors, the Saviour of the world; how willingly did he drink of that bitter Potion. 
Mat. 26.39.  
james. 1.13.  Blessed is the man that endureth temptation, for when he is tried, he shall receive the Crown if life, which the Lord hath promised to them that love him. Thou art now in the furnace, wait till the dross be consumed; thou art now in the Scouring-house, stay till the soil be wiped off: then shalt thou be translated from this valley of tears, to that Region of joy; where all sin shall be wiped from thy soul, all sorrow from thy heart, all tears from thine eyes; that joy shall no man take from thee.  
FINIS.   

Gentle Reader, I thought good to fill up this vacant Page with this Table.  

All things work for the best to the Godly, whether 

Good. 

Supreme God, considered in his 

Nature; Atributes.  
Works 

Either of 

Mercy.  
judgement.    
Or 

By means  
without means.  
Against means.        
Subordinate 

Persons. 

Angels.  
Men in their ordinances 

Civil Magistrates.  
Ecclesiastical Ministers.      
Things. 

Gifts of Mind.  
Ornaments of Body.  
Gifts of Fortune, so termed.        
Evil. 

Sin, whether. 

That of our first Parents.  
That which flows thence 

Original.  
Actual. 

Smaller in the 

Understanding.  
Errors.  
Will.  
Passions.    
grosser        
Punishment. 

Inward 

Spiritual Dissertion.  
Horror of Conscience.  
General— All Affliction.    
Outward. 

Private evil of 

State, Poverty,  
Name, Ignominy,  
Persons. 

Diseases  
Death.    
National Plagues.    
Public            

A Postscript.  
Gentle Reader, if I seem to break off abruptly, and to do my work by halves; the truth is, my desire was to present this my first and imperfect essay to the world for a taste only. If it may find favour & acceptation I shall be encouraged to perfect what is left unfinished; if not, little said, soon amended.   

Errata.  
For be, read is. Pag. 1. line 4. for his read this p 3. l. 6. read to p. 4. l. 3. read the crown. p. 7. l. 10. read gastred. p. 27. line last. read make. p. 44. l. 1. read locks. p. 51. l. 26. read him p. 56. l. 18. them l. 19 read Lo-ammi. p. 64.13.