THE BALANCE OF THE SANCTVARIE, SHOWING HOW WE MU BEHAVE OUR SELVES When we see and behold the people of God in misery and oppression under the tyranny of their ENEMIES.  
WRITTEN By WILLIAM TEELINCK, Minister of the Word of GOD at MIDLEBROUGH in ZEALAND.  JEREMY 9 12. Who is the wise man that may understand this, and who is he to whom the mouth of the Lord hath spoken, that he may declare for what the Land perisheth, and is brent up like a Wilderness, that no man passeth through. 
LONDON Printed by I. D. for WILLIAM SHEFFARD, and are to be sold at the sign of the Star under St Peter▪ Church in Cornhill, and in Popes-head Alley. 1621.   

❧ To the Christian Reader.  
GOod Reader, as well the worth of this Work, as the respect that I deservedly bear to the Author thereof, both for his singular piety, and other good parts, hath encouraged me to commend it to thy careful view, as that whereby thou mayst reap no small spiritual profit, if the fault be not thine own. The Doctrine contained in it is both sound and seasonable, being (as any judicious eye will easily discern) exceedingly well fitted to the present times. And 
a Pro. 25. 11.  a word, saith Solomon, spoken in due time, is as apples of gold, with pictures of silver; both precious and pleasant▪ True it is, that some truth indeed is never out of season; though more seasonable at some times then at other. But yet as true it is, that 
b Falsum ni●●● dicere licet, at veri aliquid tacere aliquando est utile. Aug. ad Gal. c. 2. & de bon● persever.▪ 16. & in Psal. 5. & Ambr. epist. 23. ex ●●●. 16. 12.  some truth also is at some times altogether unseasonable▪ To propound God's mercy to an obstinate sinner, or to aggravate his wrath to a poor dejected penitent, were with those false Prophets, (who delivered yet nothing, it may be, but truth mis-applied and misplaced) 
c Ezech. 13. 19, 22.  to make sad the heart of the humbled, whom God would have cheered, and to strengthen the hand of the wicked, who ought rather to have been humbled; to slay the souls of such as should not die, and to give life to such as should not live. 
d Esa. 22. 12, 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sophocl. Mu●ca in luctu intempestiva narratio. Sirac 22. 6. Et Sophod. Oedip. Tyra. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apud. Plut. de ethic. vi●●. & Sympos. 〈◊〉. l. 1. c. 5.  Matter of mirth and delight, though 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. ad Eunom. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Menand. Bonum malum ●it tempore haud datum ●●, Eras● tempestiva aliqua volupta, nisit, nocet. H. St●ph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Isocr. ad D●mon. Et data non apto tempore vina nocem. Ovid. remed. l. 1.  good and honest otherwise, yet is as fish or flesh out of season, neither wholesome nor wel-relished, when God calleth for mourning by judgements either incumbent or imminent. As also on the other side, 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. 〈◊〉 l●m. l. 1. Nehem 8. 9 Luk. 15. 31.  mourning is no less unsavoury, because unseasonable, when it pleaseth God to give just occasion of mirth. 
g Mat. 9 15. Ma●. 2. 19 20.  The Children of the bride-chamber, saith our Saviour, ca●●●t fast so long as the bridegroom is with them: But the time shall come when the bridegroom shall be taken away from them, and then in those days shall they fast. 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pind. Pyth. ode 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Man. Pal●●ol. ad fill precept. 6.  Each thing therefore is mostpoo pleasant and most profitable, when it cometh in his due season and good things do then most good, when they are seasonably administered Now if we shall but slightly cast our eyes on the rueful and lamentable face of God's Church in most parts at this present, we may soon see how seasonably this Discourse cometh abroad. Wherein the Author thereof very learnedly and religiously enstructeth us, how to judge aright of God's judgements either on ourselves or others, how to be affected with them, and what use to make of them▪ ministering comfort unto, and confirming the hearts of the afflicted and distressed; urging to compassion with them, and commiseration of them, those that be yet free; and endeavouring by a due consideration of 
i Lament. 3. 37, 38. Esa. 45. 7. Amos 3. 6. 2 Sam. 12. 11. And 16. 10. jud. 3. 8, 12. And 4. 2. 1 King 11. 14, 23.  God's handiwork in all those events that befall both, either for good or evil, to bring benefit unto both, as 
k Et magis placandus Deus est in adversis, & minus laedendus in secundis: placari quip debe● cum irascitur; laedi non debet cum placatur. Adversa enim nobis per iracundiam Dei veniunt, secunda per gratiam Sal●ian. de Provide. l. 6.  being provoked to a greater measure of sincere thankfulness by the one, and pressed to a more serious renewing of their repentance, and reformation of life and courses by the other. But I fear to do thee wrong, by detaining thee too long, from that which thou shalt here find far more fully and ●ffectually discussed and discoursed o●, than I can easily relate unto thee. Much race, only I doubt, the Treatise may have lost by change of its own native weed. Few translations have the happiness to match their Originals. And each Language hath its peculiar forms and phrases, which in other Tongues can hardly be so fitly or so pregnantly expressed. But what may this way be wanting, the matter (as I hope it is) faithfully expressed may sufficiently countervail. Which respecting, I shall entreat thee to pardon and pass by the defects that may be in the Translation (wherein what Workman's hand was used I know not) and so to read this religious Work intended for thy good, that thou mayst not miss of the benefit by the Author therein intended. Which the Lord grant both to thee and to all others that shall meet with it for his mercy's sake, Amen.  
Thine in Christ jesus, THO: GATAKER.   

The Contents of the several Chapters handled in this Treatise.  

Chapter 1. AN Introduction to the Discourse of the ` Doctrine handled in the Treatise. Page 1.  
Chapter 2. That the outward and external events of this life happen and fall out almost, and in a manner alike both unto the godly and ungodly. Page 4.  
Chapter 3. That God's proceedings with and towards the Children of men, cannot by man be comprehended. Page 6.  
Chapter 4. Why God so ordereth his works, as we think, here in this world, that in a manner they follow of necessity, and ruleth in such sort, that it is commonly & ordinarily found, that man by his own wisdom or power, can neither add thereunto, nor diminish any thing from them. Page 11.  
Chapter 5. That notwithstanding, that Gods works done and wrought among the Children of men are so wonderful, and uncomprehensible, yet we may learn and find out many special things, and reap much benefit, by his said works so wrought and done among them. Page 15.  
Chapter 6. Showing diverse several things, which the Lord hath opened unto us in his word, touching his good pleasure and dealings with the Children of men here on earth, necessary to put out of our minds all doubts concerning the works of God, and to strengthen them in the contrary effects. Page 19  
Chapter 7. That there is no cause at all, why men should make any doubt or question, when they see many ungodly men here prosper in the world, and diverse godly men live in poverty and adversity. Page 23.  
Chapter 8. That there is no cause why men should be so much abashed, when they shall consider how the enemies of God's people, when they encounter in battle with the people of God, and have the upper hand, and overthrow them. Page 27.  
Chapter 9 Further justification of the aforesaid Doctrine, which the Lord showeth us out of his word, touching his proceedings with the Children of men, against the people of God in our Age. Page 36.  
Chapter 10. That without contradiction it appeareth by the aforesaid order of the works of God, done among the Children of men, that there shall be an after-reckoning made, with all the Children of men in the world to come. Page 43.  
Chapter 11. That not all outward prosperity is asigne, that the Lord loveth that man to whom he sendeth the same. Page 47.  
Chapter 12. That all worldly crosses and tribulations are not a show or sign that God will refuse that man to whom he sendeth them. Page 50.  
Chapter 13. That we cannot measure the state of men, in regard of God, by wealth or poverty, by prosperity or adversity, that befalleth them in this world. Page 54.  
Chapter 14. That by all that hath been said and showed before, we must learn to live in the true fear of God, and sincere holiness, and more and more practise the same. Page 65.  
Chapter 15. How we may profit by all the works of God which he doth unto us, and other men in this world. Page 69.  
Chapter 16. Of the distinct knowledge of these things which God in his word (touching the government of this world) hath manifested unto us, being very fit and necessary for the drawing of spiritual profit from the works of God wrought here among men. Page 72.  
Chapter 17. Of the diligent observation of all God's works, among the Children of men, needful for the drawing of spiritual profit out of God's works among us. Page 76.  
Chapter 18. How we must compare that which God doth in this world, with that which he hath set down in his Word, that we may draw some good fruit from the works of God for our comfort. Page 79.  
Chapter 19 Of the sever all fruits that spring from the searching into and finding out of God's truth, and certainty declared unto us, in his word, and in his works. Page 83.  
Chapter 20. The conclusion of all, wherein is showed, that we must only refer ourselves unto God, and not forsake a good cause, because it seemeth not to go forward as we wish it should. Page 92.    

THE BALANCE OF THE SANCTVARY, SHOWING HOW WE MU BEHAVE OUR SELVES When we see and behold the people of GOD in misery and oppression under the tyranny of their ENEMIES.  

CHAP. 1. An Introduction to the Discourse of the Doctrine handled in the Treatise.  
MAny men beholding the prosperity of the ungodly, and the enemies of the Gospel, and perceiving with what violence and cruelty, they oppress those that fight for and strive to defend the truth, are thereby more hardened, and become crueler, even in the highest degree. And some of them thereupon take occasion, with the fool, to say in their hearts, There is no God, Psal. 14. 1. Making account that those who most trust and rely upon God, are least regarded of God: others take occasion to murmur against God, because he ruleth not, neither directeth things here on earth, according to their wills and desires, and with the Israelites, say in their hearts; The way of the Lord is not equal, Ezech. 18. 25. And others there are who begin thereupon to suspect and call in question, the truth of God's word, yea, to forsake it, to reject it, and to cleave unto lies; saying with Gedeon, though in another sense, If the Lord be with us, why then is all this befallen us, judg. 6. 13. Therein doing, and yet they will be esteemed Christians, like certain blind Indians whereof we read, who when at any time they are overthrown and destroyed by their enemies, are wont to pray unto and call upon the Sun for pardon and forgiveness, and to acknowledge the cause of their proceedings to be unjust.  
And all this happeneth unto these blind men by the just judgement of God, because they refuse to take pains, and to spend some time to read and look into God's book, which he himself hath made, touching the proceedings and course that he hath determined to use & hold with the Children of men here on earth. For if they had done so, they should soon see and know, That there is not any thing done here in the world, nor that happeneth unto the people of God, which God himself hath not foreshowed should come to pass, and which with his own hand long before he set down in the several Register of those things that are to fall out in the world, that when they come to pass, we might know and understand that he had foretold it unto us, Deut. 31. 19 jere. 16. 4. Therefore in all such accidents and occasions we must with the Psalmist go into the Sanctuary of God, Psal. 73. 17. that in the true Balance of the Sanctuary, which is God's word, diligently pondering and examining all the tribulations, troubles, and miseries that happen to God's people, we may truly judge and aright conceive thereof, and so we may continue sincere and without offence till the day of Christ, Phillip. 1. 10. For it is written, Great peace have they which love thy Law, and nothing shall offend them, Psal. 119. 165. And this in the Treatise following, we will endeavour so to declare, that whosoever he be that readeth and marketh the same with a true and upright heart, he may surely & effectually find that to be true which the Prophet witnesseth, where he saith, that the ways of the Lord are right, and the just shall walk in them, but the transgressors shall fall therein, Hos. 14. 9   

CHAP. II. That the outward and external events of this life happen and fall out almost, and in a manner alike both unto the godly and ungodly.  
SALOMON saith, all things come alike to all, there is one event to the righteous and to the wicked, to the good and to the clean, and to the unclean, to him that sacrificeth, and to him that sacrificeth not, as is the good so is the sinner, and he that sweareth, as he that feareth an oath, Eccl. 9 2. And to the same end where the Scripture in one place saith, many sorrows shall be to the wicked, Psal. 32. 10. in another place it saith, many are the afflictions of the righteous, Psal. 34. 19 This job alleged to his friends, who therewith concluded upon and by the miseries and troubles that had happened unto him, that he was hated of God; Arguing that we cannot truly judge of the good will and favour of God towards men here on earth, nor yet of their state in regard of God, by that which happeneth unto them in this transitory world, because that the Lord as Elihu acknowledgeth, giveth no account of any of his matters, job 33. 13. and dealeth most wonderfully with the children of men, sometime in one manner, sometime in another, observing no certain method: and yet doth all things righteously; yet as it is testified unto us that it fareth with the righteous even as with the wicked, and with the sinner as the godly man: so it is not to be understood, as if every godly, and every ungodly man should have always one and the same portion and state of weal and woe here in this world; for that many godly men here on earth are subject to great afflictions, and many godless men live in abundance of pleasures; and so on the contrary: But the meaning thereof is this, that weal and woe shall not only be incident to the wicked crew, or unto the little number of the godly, but that prosperity and adversity, may both of them be found to happen, and to be given, both unto the ungodly wheresoever they be, and the like again to the righteous, wheresoever they remain: which both the word of God, and experience teacheth us to be true: for in the word of God, do we not find a righteous Abraham, and an ungodly Nabal, and both of them were rich; A righteous Lazarus, and an ungodly sort of men, job 30. 1. 2. 3. 4. that were poor, yea beggars. Again, are we not taught this by experience? go into the tents of Sem, look into the houses of the righteous; there you shall find some in prosperity, and some in adversity: one house rich, another miserable. Go into the tents of Kedar, look into the houses of the ungodly, and you shall find them in the like manner. All these things the Lord doth according to his free will and mighty power, and dealeth with the children of men, according to the absolute, unlimited, and sovereign pleasure of his will.   

CHAP. III. That God's proceedings with and towards the children of men, cannot by man be comprehended.  
THus than it appeareth, that the ways of God are unsearchable. For who can judge of and imagine the reason, or cause why God sendeth trouble, adversity, poverty, and misery unto one righteous man, that feareth God, shuneth evil, and liveth as uprightly as any other of his estate and degree can or may do; and on the contrary exalteth and raiseth another righteous man to great wealth that is not altogether such a one in all degrees as the former? On the other side, who can enter into God's counsel, to know why God sendeth great trouble and misery to one ungodly man that is not wickeder than his neighbour: and on the contrary, giveth another ungodly person, that in no sort is any thing better than the other; great wealth, happy state on earth, and all prosperity? Nor are we to wonder, when we shall behold that which oftentimes we see to happen here upon earth: That on the one side, a righteous man that is zealous of God's honour, fighteth for the defence of God's cause, and seeketh to advance and further the same, is many times so much crossed and overth warted in his proceedings, that it seemeth that both heaven and earth are bend against him, and is in such perplexity, that he knows not which way to wind or turn himself, as David was when the town of Ziglag was spoilt, and his own people conspired against him, 1. Sam. 30. 6. On the other side, that an ungodly man, that endureth no manner of adversity, is an utter enemy unto God, and seeketh by all the means that the can, utterly to extirpate and root out the memory of his most holy name out of the earth, and yet is oftentimes so much holpen and seconded in his wickedness, that heaven and earth and all things therein seem to hold with him, and he bringeth his affairs unto so happy and prosperous an end, that he is a terror and fear to the miserable and small troops of the righteous. Who can tell or find out the true ground of these ways of God? See we not that God many times calleth a righteous man out of this world in the flower of his youth, concerning whom in all men's judgements it had better, and it might have been wished, that he might still have continued, and lived longer here on earth, being one that did so much good in his own house, in the place wherein he dwelled, and in his calling wherein he lived: and on the contrary, suffereth an ungodly man to live long and many years here in the world, being an unprofitable member, that fareth like a roaring Lion and a ravening Bear among his housh●●d, spending and consuming all that he hath or can come by, wronging his wife and children, defiling the place where he liveth with scandalous and wicked actions, and which is more, leading many others with him into destruction, and by his long life withholding and keeping others out of some necessary places of service, who, were they employed in the same would do much good: Who can declare or truly imagine the ground of this proceeding? Doth it not oftentimes fall out, that an ungodly man is stricken with an apoplexy while he is busy about his wicked actions in some one kind or other? and also that a righteous person is stricken by the hand of God, while he laboureth about the furtherance and advancement of God's glory and is only careful thereof? That the Lord striketh an ungodly Arrius, causing his bowels to burst, and his guts to fall out of his belly, as he sitteth upon the stool to ease himself, and so dieth; and that the same God bringeth a righteous man his adversary to the like death: who would not be abashed thereat, to consider of such incomprehensible ways and works of God? And when men shall observe and weigh with themselves, in what manner of opposite condition, they see and behold both the godly and ungodly, they must needs, and cannot choose, but acknowledge and confess that the Lord worketh most wonderfully and unsearchably therein.  
There are two godly men of one state and quality, that both live in great prosperity and wealth, and two other godly men, that both live in great trouble, penury, and misery: also there are two ungodly men of one calling and condition, that both live in great wealth and worldly happiness; and two other unrighteous men, that are unhappy and endure great misery. And there are two godly men of one calling, whereof the one prospereth in all his affairs, the other is crossed and troubled. There are two ungodly men of one condition, whereof the one is crossed in his affairs, the other prospereth. There is a godly and an ungodly man, who although they be both of one calling in worldly affairs; but yet differ much in their lives and conversations touching God's service, that both live in great prosperity: And there is a godly and an ungodly man, of one condition for worldly matters, that both are crossed and endure much trouble and adversity. There is a godly & an ungodly man, of one state and condition, whereof the godly man hath prosperity, and the ungodly man adversity: And again, there is an other godly man and an ungodly man of one calling in the world, whereof the godly man hath much adversity and many crosses, and the ungodly man great prosperity. What profoundness of God's works are these? what wonderful ways of God are these? Many men pass these things slightly over; but those that have understanding, and know the word of God, marking and beholding these things daily to come to pass in the world, thereby note how wonderfully the Lord worketh in things that happen unto the children of men. Who can enter into the depth of these ways of the Lord? who can tell the reason thereof?  
In all respects then, the works of God are wonderful to the children of men, and wholly unsearchable. He hath his ways in the Seas, Psalm. 77. 19 And his footsteps are not known, and his ways past finding out: There is no wisdom nor understanding, nor counsel against the Lord, Prou. 21. 30. Our goodness extendeth not to him, Psalm. 16. 2. Neither can our wickedness hurt him, job. 35. 6. 7. 8. Therefore it fareth so with the works of God, that whatsoever God doth, it shall be for ever, nothing can be put to it, nor any thing taken from it, Eccles. 3. 14; in such manner as experience teacheth, that although those that are most diligent and careful in their affairs, go forward therewith, yet many times, even the most diligent and careful men fail and are crossed in their proceedings: so that we may well say with Solomon; I returned and saw under the Sun, that the race is not to the swift, nor the battle to the strong, neither yet bread to the wise, nor yet riches to men of understanding, nor yet favour to men of skill; but time and chance happeneth to them all, Eccles. 9 11. And therefore consider we the time and the chance, which God the Lord hath only reserved to himself, Acts 1. 7. so that it dependeth wholly on him.  
⸪   

CHAP. FOUR Why God so ordereth his works, as we think, here in this world that in a manner they follow of necessity, and ruleth in such sort, that it is commonly and ordinarily found, that man by his own wisdom or power, can deither add thereunto, nor diminish any thing from them.  
SALOMON expressly setteth down unto us, that God so ordereth his works and heavenly providence, to the end that men should fear him. Whatsoever God doth, it shall be for ever, nothing can be put to it, nor any thing taken from it, and God doth it that men should fear him, Eccles. 3. 14. That is, that men should not forsake him nor despise his works, neither yet cleave unto, nor depend upon any man, but only upon God; That the wise man may not glory in his wisdom, nor the mighty man in his strength, nor the rich man in his riches; but that he that glorieth, glory in this, that he understandeth and knoweth that God is the Lord, which exerciseth loving kindness, judgement, and righteousness on earth, jeremy 9 23. 24.  
By that which before hath been said, touching the admirable and strange works of GOD, wrought and brought to pass among the children of men: We are taught, first, not to trust upon▪ or unto our own wisdom, diligence, beauty, strength, friends; riches, nor any other terrestrial thing whatsoever it may be, which yet are many times esteemed to be fit and necessary for the bringing of worldly matters to pass, and to further our projects: but only to fear the Lord our God, and to remember that he holdeth a greater hand over us, than all those things do, Eccles. 5. 8. Secondly, before and above all things to attend to his good will and pleasure, touching the event thereof, as much as in us lieth, and as much as possibly we may, in all the means and ways which God setteth before us, and which he will have the children of men to use, and whereby also he commonly useth to prosper their actions, and to bless them. And herein we must the rather be specially careful, for that the perverse children of men, who by nature are wickedly bend, use to draw another conclusion from this point of doctrine, that all things do in such manner depend on God, for they conclude not from therice, that therefore above all things they must only depend upon the Lord their God; but on the contrary, that they need not therefore refrain from evil doing, but that they may still follow after their own lusts, and take their pleasures as long as they can: They take likewise further occasion thereby, to walk most carelessly and dissolutely here on earth, with more greediness to commit sin and wickedness, and desperately to enter into all kind of mischief; reasoning thus with themselves, and saying, How can I help it, seeing all dependeth upon God? my resolution is therefore to lay hold on the time, and to take my pleasure while I may. Whereas on the contrary, they ought rather to learn much more to fear the Lord, and call to mind and say, that, seeing all dependeth on God, hue much ought I to fear that God who only can do good or evil unto me. Yea, so would they both think and do, if they believed, that this wonderful God, is also a good God. But doing otherways they show thereby, that they sollow the nature and steps of the Devil that expecteth no good from the hands of God.  
This conceit of the ungodly must be clean banished from us; and we must remember that all things depend upon God, and therefore so use the means, that before & above all things we seek and labour to have God on our side in every thing that we do. We must also fear him in such manner, that we must hold and esteem all that God doth to be good, right, and well done, although we cannot see nor perceive the cause or the reason of his actions. A Child seeth his Father do many things in the house whereof he cannot conceive the reason, and yet nevertheless he reapeth benefit, and fareth the better thereby; So must we also 〈◊〉 and often times think with ourselves, tha● God's thoughts are not our thoughts, nor our ways hi● w●●es; for as the heavens are higher than the earth▪ so his ways are higher than ours, and his thoughts then our thoughts, Esa. 55. 8. 9 And consequently, that although God's ways unto fleshly men seem not to be right; yet we must not with the Israelites say, the way of the Lord is not equal, Ezech. 18. 25. Nay, although God suffer the ungodly to live in great wealth, prosperity, and pleasure, here in this world, and on the contrary maketh the godly to turn his back upon the enemy, letting them that hate them spoil them, giving them like sheep apppointed for meat, and scattereth them among the Heathen, selleth them for nothing, and doth not increase his wealth by their price, maketh them a reproach to their neighbours, a scorn & a derision to them that are about them, maketh them a byword among the Heathen, a shaking of the head among the people, so that their confusion is continually before them, and the shame of their faces doth cover them, for the voices of those that reproach and blaspheme them, by reason of the enemy and revenger, Psal. 44. 10. etc. Yet we must think well of the ways of God, & must not murmur against him, nor say, that he hath wrought iniquity, job 36. 23. Neither must we by any means think or conceive, That God should do wickedness, or that he should commit iniquity, job 34. 10. or that the judge of all the earth should not judge right, Gen. 18. 25. or that the wise God that giveth the labourer wisdom to plow his Land, thereby to reap a good harvest thereof, should himself use no wisdom in the framing of his Children, to make them fruitful, Esa. 28. 23. 24. &c. But on the contrary, although we cannot conceive the depth of the wonderful ways of God towards the sons of men, yet we must hold this for a general rule, that all the works of God are done in truth and righteousness, Psal. 1●1. 8. and that our God is the rock, his work is perfect; that all his ways are judgement; a God of truth, and without iniquity, just and right he is; and that they have corrupted themselves, and it is a blot to them that they are not his Children, but are a perverse and crooked generation, that turn away from him for any cause whatsoever, a foolish and unwise, Deut. 32. 4. 5. and therefore when any such difficulties enter into our minds, if we will conceive aright thereof, we must not forget the Lord, nor deal falsely in his covenant, we must not turn our hearts from him, nor our steps from his ways, Psal. 44. 17. 18. And in all these actions and proceedings how strange and wonderful soever they seem unto us, we must be dumb and not open our mouth, because it is God that doth it, Psal. 39 10.   

CHAP. V. That notwithstanding, that Gods works done and wrought among the Children of men are so wonderful, and uncomprehensible, yet we may learn and find out many special things, & reap much benefit, by his said works so wrought and done among them.  
AS it is a most godly and holy thing, and very commendable, for men in all accidents that happen here on earth among the Children of men, to note the finger of God to be therein, and to ascribe the same to God's powerful providence; so we must not slightly refuse or neglect, to consider what God the Lord in his wonderful wisdom hath secretly purposed and intended by this or that course, cross, or calamity, that he bringeth in sundry wise upon his chosen people, seeing experience teacheth us, that the several things that happen unto us during our lives many times produce strange, and far other effects, than men expect from them. It seemed that our case once would have gone but hardly, and would have been but sorily supported or countenanced, when as long since, he on whom we then much relied, and under whose protection we hoped to rest quietly, by a wicked blow was taken from us; And yet nevertheless, since that time it hath gone with us better and better. We were likewise once persuaded, that when such or such of our friends should grow stronger, that our affairs would then have better success, and go more prosperously forward, and yet secretly it fell out otherwise.  
This might move some men to conceive and say, that seeing it is so with the works of God that are wrought among the Children of men, that his ways and his proceedings are so strange and unsearchable, how can we then out of Gods works learn any certain or special thing, touching and concerning our own states, and our duties towards God in his works, whereunto notwithstanding, we are so earnestly, and oftentimes exhorted, and incited in the holy Scriptures, Psal. 92. 6. 7. Esa. 28. 23. 24. Hos. 14. Psal. 107. Especially, seeing it falleth alike with the godly and ungodly man, in all their worldly proceedings, wherein oftentimes so unexpected things happen and fall out, how can we take occasion thereby to praise and glorify the Lord, or to humble ourselves before him, in regard of his extraordinary works, as if he had done some special thing for us, when as we fare no better than other men commonly do, and it is yet uncertain what will further proceed thereof?  
I answer, although instantly by God's ordinary or extraordinary works we cannot conceive God's favour and affection towards men, nor man's state in regard of God, thereby to take occasion, specially, for the same to praise the Lord our God, and to seek after him; notwithstanding when we once well know & perceive man's state in regard of God, and our own or any other men's special state in that kind, we may by the ordinary works of God here done amongst men, learn and conceive many good things; as for example, when we know a man to be one that truly feareth God, and yet see that notwithstanding many crosses and troubles befall him, and happen to him in this life, we may thereby learn, That God the righteous judge of all the world, findeth cause & matter enough, when it pleaseth him, To try the best men that live here on earth, by laying great tribulations upon them, and by many miseries to prove their patience, job 4 Whereby also we are further admonished, That although we are commanded to live holily, and as much as in us lieth to seek to do the same, yet that we must not persuade ourselves, that all things therefore here on earth shall fall out well & prosperously with us according to our desires; but rather must make our account that nevertheless many tribulations and crosses may fall upon us here in this world, and thereupon prepare and arm ourselves patiently to endure them. But that we may the better perceive and understand how to reap much profit by Gods works done among the Children of men, we must know that although they are things that are unsearchable by men, to conceive why God dealeth so diversely with one ungodly man, in respect of another ungodly man, that is like unto him, that the one fareth clean contrary to the other, as for example, giving the one ungodly man much wealth and prosperity, and laying much adversity, and many plagues upon the other, as also why God imposeth as much, and the very same on a righteous man, that he doth on an ungodly man, and maketh no difference in outward show between them therein, giving both the one and the other, either wealth or poverty at his good will and pleasure, yet we may by the word of God find out and know, why God doth so unto them, or to any other man that is godly or ungodly; For the Lord our God, that is a wise God, hath opened many things unto us in his Word, concerning his will & dealings with the Children of men, which if we mark and well consider the same, we shall learn many things touching the ordinary workings of God among men; whereof in the next Chapter I will make a further declaration out of the same Word.   

CHAP. VI Showing diverse several things, which the Lord hath opened unto us in his Word, touching his good pleasure and dealings with the Children of men here on earth, necessary to put out of our minds all doubts concerning the works of God, and to strengthen them in the contrary effects.  
FIrst, and before all other things, God in his word openeth unto us, That he loveth men freely as they are men, Titus 3. 4. Which he witnesseth, that he doth by being the Saviour of all men, 1 Tym. 4. 10. Therefore also the Psalmist witnesseth, that God preserveth both man and beast, Psal. 36. 6. And jesus Christ himself saith, that God maketh his Sun to rise on the evil, and on the good, and sendeth rain on the just and on the unjust, Math. 5. 45. When we see therefore that the wrath of God is revealed from heaven, against all ungodliness and unrighteousness of men, Rom. 1. 18. we may thereupon certainly conclude, That there is something wanting in men, and that for many causes man deserveth punishment for sin, which God disliketh, Rom. 3. 23. and thereby we may further learn, that sin is the mother of all miseries, and that there is nothing in the world which we should with more care & caution, hate, shun, and abhor, than sin, as the only thing that moveth our Creator to dislike of us, and maketh all us that are his creatures abominable in his sight.  
Secondly, God in his word showeth us, that he hath a care of those that fear him, and of such as are godly; and seeketh to do them good, but how any of us are made godly and righteous, all of us by nature being wicked and lost sheep, Rom. 4. 3. Ephes. 2. 5. Is not at this time to be spoken of; and on the contrary, that he hateth the ungodly, and poureth out his wrath and indignation upon them. The eyes of the Lord are upon the righteous, and his ears are open to their cry; The face of the Lord is against them that do evil, to cut off the remembrance of them from the earth, Psal. 34. 15. 16. which he saith he will do when he thinketh good, when the days of visitation, and of recompense are come, Hos. 9 7. Exod. 32. 34. Then he will wretchedly destroy those wicked men, Mat. 21. 41. And on the contrary, when the righteous call, the Lord heareth and delivereth them out of all their trouble, Psal. 18. 27. Thereby understanding, that he delivereth them, by taking them like a wise workman, out of the furnace of adversity, when they are sufficiently purified and cleansed; That is, in the time of need, Heb. 4. 16.  
From whence it followeth without contradiction, in regard that God is so diversely affected towards the godly and ungodly man, that in that respect, when he sendeth one and the like prosperity and adversity, both on the godly and ungodly, he doth it not for oneself same intent, nor to one end. That which God himself witnesseth unto us, on the one side, that whatsoever tribulation or misery he sendeth to the godly man, it is for his good and great benefit, yea even the crosses themselves are so; for God enlighteneth their darkness, Psalm. 18. 28▪ and so it falleth out, That all things work for the best to them that love God, Rom. 8. 28. So that the troubles of the godly, are unto them as an entry into life everlasting, an earnest penny, and as it were the first fruits of heavenly joys, Psal. 23. 6. As also the crosses of the godly, are unto them as a precious medicine to heal their souls, and a true means to prepare the way for them to enter into the kingdom of heaven, Acts 14. 22. And in this manner all things are a blessing to the godly; For godliness is profitable unto all things, having the promises of this life that now is, and of that which is to come, 1. Tim. 4. 8.  
On the other side, whatsoever the ungodly endure, it is altogether a curse unto them, for God carseth their blessings, Matt. 2. 2. So that whether it be prosperity or adversity, it happeneth unto them, it falleth out amiss with them: for all things are unclean unto them; because their minds and consciences are unclean, Tit. 1. 14 Deut. 8. 15. The adversity then of the ungodly is a feeling of, & a preparative to everlasting condemnation, an earnest penny, and the first fruits of the pains of hell, jud. 5. 7. and their prosperity is like a poisoned drink unto them, for by their wickedness, the more they abuse their prosperity, the more they spoil their own souls, and so it become a powerful means to carry them unto hell, and to the kingdom of darkness, Apcc. 18. 7. This God openeth unto us plainly in his word, whereby we may openly learn and understand that the state of the ungodly, whether it be adversity or prosperity, is altogether miserable; and on the contrary, that the adversity or prosperity of the godly, is a happiness unto them. For it is most certain, that if the ungodly man doth not in time repent and amend his life, at the last he shall be sure of after condemnation, and the godly man of everlasting joy and felicity, as we have a manifest example thereof in the state of the rich man, and of poor Lazarus, Luk. 16. 19 And who seeth not, that the rich man for all his wealth and worldly prosperity, was an accursed wretch, and that poor Lazarus in his greatest misery was happy and blessed? what man is he, that would not rather choose, looking into the end of them both, to live in this world in the state of poor Lazarus, then in that of the rich glutton?  
So you see, that from these different affections of God, both unto the godly and the ungodly, which he hath showed unto us in his word, and by their last ends which thereupon ensue, the grounds of the hope and comfort that the godly have and receive in the midst of their adversity and troubles: And the grounds of the fears and miseries, which the ungodly are like to fall unto, whiles they possess worldly prosperity and pleasure. But harken yet further, what the Lord himself saith unto his servants and messengers touching them both: Say unto the righteous that it shall be well with him, for they shall eat the fruit of their doings: Woe unto the wicked it shall be ill with him, for the reward of his hands shall be given him, Esa. 3. 10. 11. Now if we consider this well, and take good heed, and earnestly mark the end, both of the godly and of the ungodly, we shall be throughly persuaded, from the doubtful conceit that we have in our minds, touching the works of God done here upon earth among men, when we oftentimes behold and see the ungodly to prosper so much in this world, and the godly live in poverty and adversity, which for that it is a matter of great importance, in the next Chapter I will more at large open the same unto you.   

CHAP. VII. That there is no cause at all, why men should make any doubt or question, when they see many ungodly men here prosper in the world, and diverse godly men live in poverty and adversity.  
THere are two special reasons, that move men to become careless and licentious here in the world, when they see and behold how it fareth, both with the godly and ungodly in this world. The first is, that many times they see, that those that fear God are in great misery and calamity, and the ungodly prosper and abound in wealth. This many men cannot brook, while they are persuaded, that it standeth not with the great Majesty of the Godhead, and the justice of God to deal in such manner; and the reason is, because they look upon nothing but the outward show, and consider not the end for which God doth it; for if in the least degree they did but think and remember, that God meaneth well to the godly, and that their oppressions are wholesome medicines for their souls, the better to prepare them for the life to come: And on the contrary, that the prosperity of the ungodly is like the Quale● to the children of Israel, that died while they were in their mouths, than they would presently see and perceive that they have no cause to doubt of, or to misconstrue and stumble at the works of God. For to speak the truth, who is he that will longer stumble at, or think it strange to see, that God loseth and slacketh the bridle to the children of the world, but tu●●reth, holdeth in, restraineth instantly, and suffereth not his children to have their wills, when he remembreth that the Lord doth it to his children, to the end that they may become the more spiritual and better prepared for the kingdom of heaven: do we not the like in matters of less importance, continually in our houses to our children, we suffer our dogs that we● breed in our houses, to run at liberty loose and untied, and have no regard what they do, nor how it fareth with them, but is it not our manner to look narrowly to our children, to keep them short, to teach and instruct them; and why do we so, but only to bring them up to all virtuous actions, and for their better preferment. So that it is to a special end, that we have so great a care of our children, which in no wise we do intend to our dogs, but let them run where they list.  
The word of God therefore adviseth us, to cast off all doubts and fears touching the works of God, and to rid us thereof, willeth us not to look only upon the outward end of the children of men, and to consider of nothing else, but the course of this present world, even as the state of the rich glutton, and of poor Lazarus, is set down and declared unto us by jesus Christ himself, Luk. 16. So the Apostle Saint Paul warneth us, saying; Remember those that have the rule over you, who have spoken unto you the word of God, whose faith follow, considering the end of their conversation, Heb. 13. 7. And to the same end Saint james saith, Behold we count them happy which endure; you have heard of the patience of job, and have seen the end of the Lord; for the Lord is very pitiful, and of tender mercy, james 5. 11.  
Touching the prosperity of the ungodly, who would be grieved thereat, when we mark and think upon their ends; they stand upon slippery ground and soon fall down: and then comes in the hard and heavy reckonings which they must make at the latter day, see the 49. Psalm; What is he that grudgeth at the good that men do to those that are condemned to die, or at the friendship that is showed unto them by some, when they are led to execution to be broken on wheels? or who would not choose to pass through a troublesome and dirty way, to enjoy a great inheritance, then through a fair and pleasant way to go to execution? do not many honest householders, dislike of swaggering companions, that daily and hourly haunt the best Inns and Taverns in the City, and consume their wealth in banquet after banquet, as long as their credits last? and do they not think them men of little wisdom or consideration? and is it not found to be so when they make up their reckonings at home in their houses? So it stands with the prosperity of the ungodly many times here in this world, they have great wealth and abundance: but they spend upon their own stocks, and a hard reckoning followeth after it: whereas on the contrary godly men, that in this world are kept short and spend upon their father's purse, whether it be superfluously or otherwise, as their father thinks it good, have no fear of an after reckoning, all is freely forgiven them: Thus their ends differ much one from another. This when the Psalmist considered, although before touching this point of the works of God, how the ungodly prosper, and the godly live poor and miserably, he was somewhat troubled, and muttred thereat, yet at last he was persuaded, as he himself witnesseth, saying; When I thought to know this it was too painful for me, until I went into the Sanctuary of God, then understood I their end, Psalm. 73. 16. 17.   

CHAP. VIII. That there is no cause why men should be so much abashed, when they shall consider how the enemies of God's people, when they encounter in battle with the people of GOD, and have the upper hand and overthrow them.  
YET this is not all, that which causeth greatest dislike in the hearts of many men, touching the works of God done among the sons of men; the chiefest reason consisteth herein, that men oftentimes see and behold, that not only many ungodly men live in great prosperity, and many righteous men in great misery, but that men see and observe that the ungodly oftentimes oppress the godly, and that when God's people and their enemies, encounter in battle and fight together, many times their enemies have the victory and overcome them. This is the point that produceth greatest difficulty, and many men cannot be resolved, how it should come to pass that the servants of the most high God, that have his cause in hand, that are jealous of his glory, and fight for his truth, should be overcome by those that are Gods enemies, that God's cause should turn the back, and falsehood and deceit have the upper hand; this by many men cannot be conceived nor considered as it should be, for that as things are brought to pass, they see nothing but contrary effects. The ungodly are hardened in their ungodliness, and the godly weep and mourn, all things are worse and worse, and the name of the Lord by this means slandered, and evil spoken of, and his truth blamed.  
I answer, we must needs confess and acknowledge, that these are most profound ways of God, but the Lord also in his holy word hath given us to understand, what the meaning is of these his most wonderful works, and telleth us that he hath reason so to do, both in respect of the godly, and the ungodly, and of his people, and their enemies; and first giveth us to understand, that in these occurrents he is patient, and long suffering, Luk. 18. 7. That he is not so hasty as we are, Psal. 116. 11. He can endure that his cause, and his people's cause should sometime be hindered, and that the ungodly should domineire, as if Baal or As●aroth, and not the God of Israel ruled and governed the world, and teacheth us further that he suffereth it so to be, thereby the more to advance his honour, when he once begins so to rise up, that his enemies are driven back, and that he lifteth up again the heads of his people, which before were dejected and cast down. Thus he witnesseth, that for the same cause he suffereth his people of Israel to be humbled, that afterward he might advance them, and that so all the world might see that it was neither their policy, wisdom, nor power, but his blessings that had relieved, and raised them up, Deut, 8. 9  
Here what the Lord to this end saith by the Prophet; The earth mourneth and languisheth, Lebanon is ashamed and hewn down, Sharon is like a wilderness, and Basan and Carmell shake off their fruits; now will I rise saith the Lord, seeing my people are so much confounded, and every man thinketh, that they are wholly overthrown, now will I be exalted, now will I lift up myself, Esa. 33. 9 10. I have a long time holden my peace, saith he, I have been still and refrained myself, now will I cry like a travelling woman, I will destroy and devour at once, Esa. 42. 14. the enemies of my people. This is God's purpose when he suffereth his people for a time to be overrun and mastered by their enemies: which if we consider well, we will no longer be abashed thereat, nor stumble at God's works, though things go never so cross for a time with Gods own people, and that the enemies of the Gospel thereby seem to grow strong.  
When we read of the prosperity of Hammon the cruel and sworn enemy of God's people, and understand that he proceeded so far, that all the people of Israel were judged to die, and that he being their greatest and bitterest enemy, had the execution thereof committed to him, would not men thereby conclude, looking upon the outward untoward proceedings, that the Lord had abandoned and forsaken his people of Israel; yet we know in the end, that the higher that Hammon the enemy of God's people did climb, the nearer the destruction of the Children of Israel seemed to be, and the more the enemies of God's people being disappointed of their purposes were confounded, the more honour the Lord did then reap unto himself, by the deliverance of his people. So wonderful is God the Lord in his works: whereby it appeareth, that even then when he suffereth the cause of his people in a manner to fall unto the ground, he still holdeth the rudder in his hand, and hath an eye on them, and a care that they shall not altogether be overthrown.  
And so all the misunderstanding, wrong judging, misconstruing & stumblings at God's works consists herein, that we only look upon exterior things, and never remember to go into the Sanctuary of God, to look into the end of his ways, and what his secret meaning is therein. Mark what I say. Queen Ester that was a great friend to the people of God, and sought what means she could to deliver the people of Israel from that danger, and to bring Hammon to confusion, what course did she take. She invited the King and Hammon with him to be her guests, she received and entertained him friendly, and Hammon could perceive no other but that he was very welcome to the Queen, and boasted thereof to his friends; And yet that was not enough, Hester bade him to be her guest the second time, and showed him a fair countenance from time to time. Now what might the jews that knew not Queen hester's meaning, have conceived and judged hereof? might not they have thought, that Hester also consented with Hammon to help to root out and confound the jews? But the meaning was clean contrary: she sought to bring Hammon to confusion, and to deliver the jews from death; the issue thereof showeth it plainly, Hest. 5. 7.  
Thus the Lord our God many times worketh with the enemies of his people, he seemeth for a while to draw them on, and to leave his own people, to make them the more confounded and ashamed, when unexpectedly he overthroweth them, and delivereth his people from them. Touching these ways of God therefore we must attend God's pleasure, and in the mean time patiently expect his leisure. And this God declareth unto us in his Word touching his strange workings aforesaid, which to men seem so offensive, yea, which is more, our good God showeth us yet more special and weightier causes, wherefore at sometimes he suffereth his own people to be oppressed by their enemies, and letteth them fall into great miseries and troubles, whereof some conceive, the enemies of God's people, others Gods people themselves. Touching his own people, sometimes he suffereth them to fall into the hands of their enemies, and by that means ladeth them with a heavy yoke; because they did not endeavour themselves wisely, and as it became them, to bear his Fatherly yoke on their necks. Hear what the Lord to that end saith to his people: Because that thou servest not the Lord thy God with joyfulness, and with gladness of heart, for the abundance of all things; therefore shalt thou serve thine enemies, which the Lord shall send against thee, in hunger, and in thirst, and in nakedness, and in want of all things, and he shall put a yoke of iron upon thy neck, and all this the Lord doth, as he himself also witnesseth, that his people might know what difference there is between serving of him, and serving the Kingdoms of his enemies, 2 Chro. 12. 8. Therefore for that his people by the subtlety of Satan, the temptations of the world, imbecility and carelessness sometimes esteem not of the sweet yoke of Christ, and calm running water of Shilo as they should do, the Lord layeth a heavy yoke upon them, and bringeth them into deep, and many waters of oppression; wherein what strange thing doth the Lord? What doth he I say, that should move men in any manner to dislike? When we use to do the same (and think and persuade ourselves that we do wisely) with our own Children; that sometimes we put to hard Schoolmasters, and cruel teachers for a time, that they might learn and know how easy a yoke they bear on their shoulders in their Father's houses, which yet when we do, it is out of mere love, and for the good and profit of our Children.  
On the other side, touching the enemies of God's people, although then they seem specially to be happy and blessed, when in that manner they get the upper hand of God's people, and devour them like bread; yet the truth is, that no greater plague can happen unto them, than when they are permitted to oppress and wrong the people of God, and to wash their hands in their blood; which the Lord in his great wrath sometimes permitteth to be done, when he determineth to suffer them to fill up the measure of their wickedness, and to hasten their judgement, and utter destruction. Even then when they overcome and spoil the people of God, and lead them Captives away with them as a prey, They do nothing else but in a manner heap up a great deal of wood, stubble, and straw, with coals of fire under them, which at the last burns them all up. For so the Lord himself witnesseth, saying; In that day will I make the wilderness of judah like a hearth of fire among the wood, and like a torch of fire in a bundle of straw, Zach. 12. 6. And again, And in that day will I make jerusalem a burdensome stone for all people; all that burden themselves with it shall be cut in pieces, though all the people of the earth be gathered together against it, Zach. 12. 3. Harken what the Lord in this respect again and again commandeth, and oftentimes willeth his Prophets to show to the world: Thou Son of man saith he, Prophesy to the mountains of Israel, and say; Ye Mountains of Israel, hear the word of the Lord; Thus saith the Lord; Because the enemy had said against you, Aha, even the ancient high places are ours in possession, Therefore prophesy and say; Thus saith the Lord God; Because they have made you desolate, and swallowed you up on every side, that you might be a possession unto the residue of the Heathen, and ye are taken up in the lips of talkers, and are an infamy of the people, Therefore ye Mountains of Israel, hear the word of the Lord God; Thus saith the Lord God to the mountains, and to the hills, to the rivers, and to the valleys, to the desolate wastes, and to the Cities that are forsaken, which are become a prey and derision to the residue of the Heathen, that are round about. Therefore thus saith the Lord, surely in the zeal of my jealousy I have spoken against the residue of the heathen, and against all Idumea, which have apppointed my Land into their possessions, with the joy of all their heart, with espiteful minds, to cast it out for a prey, Prophesy therefore concerning the Land of Israel, and say unto the mountains, and to the hills, and to the rivers, and to the valleys; Thus saith the Lord God, Behold I have spoken in my jealousy, and in my fury, because you have borne the shame of the heathen, therefore thus saith the Lord God, I have lifted up mine hand, surely the heathen that are about you they shall bear their shame. But ye O Mountains of Israel, you shall shoot forth your branches, and yield your fruit to my people of Israel, for they are at hand to come, Ezech. 36. 1. 2. 3. 4. 5. 6. 7. 8. And for that the Lord intendeth to deal in this manner with his own people, and with their enemies when they overcome and oppress them; he pronounceth a woe unto Assyria, by the Prophet Esay; & that for this cause, because they were to overrun and oppress the people of Israel for a time, like dirt in the street; saying, O Assyrians the rod of mine anger, and the staff in their hand is mine indignation. I will send him against an hypocritical Nation, and against the people of my wrath, (where he understandeth his own people, that because of their sins had a long time sore offended him) I will give him a charge to take the spoil, and to take the prey, and to tread them down like the mire in the streets, Esa: 10. 5. 6. To this end also the Lord witnesseth, that he delayed to take revenge for the blood of his Children, until more of them were slain for his truth sake, that at one time he might visit the enemies of his truth in their own houses & make a just reckoning with them, Apo. 6. 9 10. 11. Whereby it is manifestly to be seen, That the Lord suffereth the enemies of the truth sometimes to have the upper hand, because that already by reason of their great sins and offences committed against him, they have in such manner offended him, that in his wrath he thinketh it fit to slack the bridle unto them, and to suffer them to proceed from bad actions to worse, for their heavier judgement and condemnation.  
This also must be understood and conceived in matters of less moment, wherein the Children of the world without reason and lawful ground, get the upper hand over the Children of God, as when they meet together in battle in the field, or in any town, or in prayer, or at a marriage, or such like, and there are slain, murdered or spoilt, & in all other such like occurrents. And thus the Lord findeth occasion both in regard of his own people, and of their enemies, now and then to make his people the foot and not the head, that he suffreth them to lie under feet, and the enemies of the truth to tread upon them; which whosoever well weigheth and considereth with an understanding heart, he shall soon perceive & see, that there is no cause of doubt to be made, or scandal to be found in these works of the Lord.   

CHAP. IX. Further justification of the aforesaid Doctrine, which the Lord showeth us out of his word, touching his proceedings with the Children of men, against the people of God in our age.  
THat we may further justify this point touching Gods proceeding with his people, and their enemies, and discuss the difficulties and troubles which in these times are in diverse places brought upon God's people by their enemies, we must after the like manner, with due respect speak generally, both of the proceedings of the people of God, and of their enemies.  
That the light of the Gospel hath long time shone most clearly in this age, as those that know any thing as they ought to do, can tell; and that the same hath been slightly regarded, both by friends and foes, all those plainly see it, that have received any light at all from the Lord our God. Many both great and small, both mighty Potentates and mean men, long since and oftentimes, with all their mights, have striven against the same, and sought utterly to dam and smother it up, by all the means they could; esteeming that to be a false light, which is only able to lead and guide them to the way of salvation. Others, that in some sort had a liking thereunto, have made no great account nor estimation thereof, but have suffered it in such sort to shine, and so served their turns therewith, that they were content to live where it was, and sometimes to come where it shoane, without making any reckoning to accept, or, to make profession thereof. And amongst those that proceeded so far, that they have accepted thereof as a rule of their faith, and an order of living well; there are many found that have no care orderly, and as they ought to do, to walk in the light thereof: so that on this side also many lamentable offences have been ministered, and doubts been raised to cause controversies and errors.  
This the Lord God, the Father of lights hath seen and beheld from the highest heavens, the place of his holy habitation; and it grieved him much to see and perceive, such great unthankfulness and ingratitude for so excellent a gift, than the which (next unto salvation itself) no better hath been given by God unto the children of men: For which cause he hath suffered the unthankful world, and that would not accept the love of the truth, to fall into strong delusions and great doubts, whereby they took occasion, to cleave unto and believe lies. So that in this our age, we have seen in the reformed countries of the world, many great and very dangerous disputations to arise, and controversies to grow touching religion: whereby many men, that look no further then upon the outward show and face thereof, were so much amazed and abashed thereat, that they began more and more to dislike it, and to leave it: These are deep ways of God, which therefore ought to have moved all Christian hearts to search into the intent and meaning of God; and withal to take occasion to shake off the aforesaid unsavoury ingratitude, and to bend their minds unto a more wholesome course of obedience. But this hath been practised by very few, and at this day is yet too much neglected.  
For which cause the wrath of God hath been more and more kindled, and his out stretched arm hath not holden back; but in his anger he is gone forth, and hath suffered the ungodly world that hardeneth itself, to fall into more hardness and delusion; as every man knoweth how much the blind world now hardeneth and imboldneth itself, each one in his errors, upon occasion of the present troubles that daily happen to the people of God in these days: for the enemies of the Gospel, thereby take occasion to think and persuade themselves, that they have done great and good services unto God and yet do, when they persecute and seek to root out the protectors and professors of the truth, and those that have halted between both, think themselves happy that they (as many others) have not thrown their lot into the lap of those whose chance they thought might alter and change. Thus the Lord as he hath threatened, letteth it reign snares, fire, and brimstone, and a horrible tempest upon the ungodly, Psal. 11. 6. wherein they shallbe taken & spoil themselves. For in all these things, those wretched men do not once remember, that when to fulfil their own pleasures they do so, they judge unjustly of God's truth, and thereby offend against the generation of his Children, Psalm. 73. 15. How oftentimes was Israel troubled and vexed with contentions and wars amongst themselves, yea and overrun also by the Philistines and other enemies? whereas notwithstanding, the Israelites were the only people of God, and only had the light of salvation among them: What invasions and incursions have the cruel Heathen diverse times made upon the Christians? and yet we know that the Christians, and not the Heathens have the truth on their side.  
But these things the Lord sometimes suffereth, to fall upon and come against his own people, to cleanse them, to try their faiths, & to the end that those that remain obstinate might have that which they have deserved. 1. Corinth. 11. 19 Matth. 18. 7. And thus it falleth out that such miserable men, that glory and take most delight, to behold the troubles & persecutions of God's people, that boast off and persever in their enmity and perverse proceedings, are those certainly that are most plagued thereby; for that by such means they are hardened in their errors and delusions, which lead them into perdition. Can greater plagues than these be any ways be thought on? and all this also is just and righteous with God, that those that received not the love of the truth, that they might be saved, might fall into strong delusions and believe lies, 2. Thes. 2. 10. 11. And that those that are the causes of revolting and doubts raised, and sometimes strongly maintain them, should have the same measure met unto them, and thereby fall into perdition.  
Thus it fares with them (by the wonderful providence of God) as the Psalmist saith; As they loved cursing (for they delighted in error) so let it come unto them, Psalm. 109. 17. Besides all the curses that yet hang over their heads, for the oppression, shame, disgrace, and wrongs by them done unto the children of God in their troubles and adversities: for it is most true and certain, that although the Lord God suffer his people for a while to be oppressed by their enemies, when he hath once finished all his works upon Mount Zion, and sufficiently punished his people, he will go to visit their enemies in their own houses, and cast the rod of his anger into the fire, Esa. 10. 12. Behold how excellently the Psalmist setteth this forth, saying, When God heard this (that is, that his children many times rebelled against him,) he was wrath and greatly abhorred Israel; so that he forsook the Tabernacle of Shiloh, the tent that he had placed among men, and delivered his strength into captivity, and his glory into the enemy's hand, he gave his people over also unto the sword, and was wrath with his inheritance. The fire consumed their young men, and their maidens was not given to marriage, their Priests fell by the sword, and their widows made no lamentation. Thus far it went on God's enemies side, as we read, 1. Sam. 4. but mark what followeth: Then the Lord awaked as one out of sleep, and like a mighty man that shooteth by reason of wine: and he smote the enemies in the hinder parts, he put them to a perpetual reproach, Psalm 75. 59 60. 61. 62. 63. 64. 65. 66. which also we read in the first of Samuel the fifth, This is the heritage of the servants of the Lord, and their righteousness is of me, saith the Lord, Esa. 54. 17. That the Lord God in his time shall recompense tribulation to those that trouble them, and give rest to those that are troubled, 2. Thess. 1. 67. even in the time of need, Heb. 4▪ 16. And thus it appeareth always, that although the Lord seemeth to have forsaken his people for a while, and to hold with their enemies, yet in truth, and certainty this stands firmly, That God will not cast away righteous man, neither will he help the evil doers, job 8. 20. how much soever he seemeth to stand against his own people, and to strengthen the hand of the ungodly.  
These are the wonderful ways of our God and this is the certainty of his works done among the children of men, which moved the Psalmist, that had a spiritual eye in some measure, to look into the ways of God, and to set down the truth thereof, to break out into this speech and say; O Lord how great are thy works, and thy thoughts are very deep, a brutish man knoweth not, neither doth a fool understand this, Psalm. 92. 5. 6.  
Thus we may see, that although the works of God, done among the children of men, for the most part are hidden from us, and incomprehensible, yet that which our good God hath openly made known unto us in his word, instructeth and enableth us with special profit, fruit, and comfort, to mark and look into the works of God. It remaineth then, that we set down and further speak of certain notable fruits that grow out of that which we have before set down; which we will do in the Chapter following. (⸪)   

CHAP. X. That without contradiction it appeareth by the aforesaia order of the works of God, done among the children of men, that there shall be an after reckoning made, with all the children of men in the world to come.  
SEEING, that it is evidently known, that God the Lord is a righteous judge; For the works of man shall be rendered unto him, and he will cause every man to find according to his ways, job 34. 11. and that it is always found, that the Lord in this world maketh no even reckoning with the children of men, when he suffereth a godly man all his life time to live in great trouble and adversity, and to dye therein; and sendeth great riches and joy to an ungodly man all his life long; and they have no crosses, but their strength is firm, Psal. 17. 14. and Psal▪ 73. 4. And also by experience in the common course of the world, it is found that many of the dear children of God, are persecuted and evilly dealt withal, only because they take God's cause in hand, are jealous of God honour, seek the spreading abroad of the Gospel, and the prosperity of his people, and that it oftentimes fareth so with them, that they are oppressed and lose their lives: therefore, as it happeneth also to many other Martyrs of God, and faithful witnesses of his truth, Apoc. 2. 13. we must of necessity therefore hence conclude, That God for certain will make an after reckoning in the world to come, for it can by no means stand with the righteousness and goodness of our God, that he should endure or suffer his own children, and his faithful servants, who for the fulfilling of his will, did not refuse to yield their lives into the enemy's hands and to dye, and that for his cause were shamefully handled, cursed, abased, and slain, should not be revenged, Luke 18. 7. 8. Apocal. 6. 9 10. 11. Could a just and an upright Prince endure that his trusty servants and officers, should be assailed, persecuted, and slain by his subjects, because they seek to maintain and uphold his lawful commandments, and to see them executed, without taking their causes in hand, revenging their blood, and punishing the offenders as they had deserved? Much less, will the Lord suffer the hard dealing with, and handling of his children that are slain and murdered in this world, to go unrevenged.  
Therefore, if there were no other reasons then that only, for which God should make a common reckoning with the children of men at the latter day, yet were this cause enough for it. So the Apostle setteth down the necessity of the last day of judgement, to consist upon this; That the godly are here oftentimes so cruelly oppressed by the ungodly, and saith to the Thessalonians, that it is a manifest token of the righteous judgement of God, that ye may be counted worthy of the kingdom of God, for which ye also suffer, seeing it is a righteous thing with God, to recompense tribulation to them that trouble you, and to you who are troubled, rest with us, when the Lord jesus shall be revealed from heaven with his mighty Angels, 2 Thess. 1. 5. 6. 7. Then also it shall be made manifest, though it be never so much forgotten here in the world, and how little regard or knowledge soever seems to be taken of the godly, and those that are righteous, That God hearkened, and heard it, and a book of remembrance was laid before him, for them that feared the Lord, and thought upon his name, and accordingly it shall then also be known, what difference there is between the righteous and the wicked, between him that serveth the Lord, and him that serveth him not, Mala. 3. 16. 17. 18. Herewith the godly also must comfort themselves, as the Prophet also witnesseth; and take heed, that they partake not with the ungodly, of whom Solomon saith, Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil, Eccl: 8. 11. But they must rather, seeing God here in this world permitteth things to pass in such manner, be thereby more certainly assured, that hereafter there shall come a great day of judgement, wherein all things shall be made right, and set strait, and every one shall be rewarded according as he hath done, whether it be good or evil, Act. 3. 21. and 2 Cor. 5. 10. And accordingly the more crossly and confusedly we see things done and executed here in this world, the more must we learn to make reckoning of the great day of judgement, make full account thereof, and prepare ourselves for it, holding for certain, as Solomon also in the aforesaid place witnesseth, That though a sinner do evil an hundred times, and his days be prolonged, yet surely I know, it shall be well (not with the ungodly, but) with them that fear God, which fear before him, Eccl. 8. 12.  
This therefore should move all the godly to long for the last day, & the coming of the Lord, when we shall not only be revenged for all their hard speeches which ungodly sinners have spoken against him, jude 15: And all instruments that are form against us shall not prosper, Esa. 54. 17. But besides that all the parts and pieces of that great work of the providence of God over the things of this world, that here are so confusedly cast together upon a heap, shall be seen to be laid very orderly, by the wise and powerful hand of our God, and from them we shall see a most notable piece of work to be framed and brought forth, wherein the ungodly with their wicked works, shall serve as shadows, Eccl: 8. 13. to set more beauty and lustre upon the great glory of the Children of God, who shall then glister like the Sun. Mat. 13. 34.  
As also the godly are to expect the same for this cause, that howsoever they cannot here conceive why this or that thing comes so to pass, yet they may assure themselves, when the Lord shall come to judgement, to make all strait, and to be glorified in his Saints, 2 Thess. 1. 10. He will then bring forth so glorious a piece of work, and show it unto us, that we shall always rejoice therein, and praise and glorify our God for the same world without end.   

CHAP. XI. That not all outward prosperity is a sign, that the Lord loveth that man to whom he sendeth the same.  
Sigh by all that which is said before it manifestly appeareth, that God many times sendeth great wealth and prosperity to the ungodly, it is evident and not to be contradicted, that not all wealth & prosperity is a sign or token that God favoureth that man to whom he giveth it, for the Lord our wonderful God giveth in his wrath and anger to some men that which they wish and desire; as he gave Quails to the Children of Israel at their desire, but they died while they were eating of them, Numb. 11. Many a man hath earnestly desired, and also obtained that which in the end was his overthrow. So that it is most certain, that the wealth and prosperity of the ungodly is nothing else, but as it were a pasturing of Beasts for the day of slaughter. This God taught jeremy, when touching the prosperity of the ungodly he looked into and searched the ways of God; Righteous art thou O Lord, when I plead with thee, yet let me talk with thee of thy judgements. Wherefore doth the way of the wicked prosper? Wherefore are all they happy that deal very treacherously? Thou hast planted them, yea, they have taken root, they grow, yea, they bring forth fruit, thou art near in their mouth, and far from their reins. But thou O Lord knowest me, thou hast seen me and tried mine heart towards thee. Put them out like sheep for the slaughter, and prepare them for the day of slaughter, jere. 12. 1. 2. 3. This is the cause why those that prosper in this world rejoice, though they are ungodly, they glory in themselves because all things go well with them, and are persuaded, that it shall always be so with them, yea, and that God favoureth and liketh them, which notwithstanding is not so. The Lord often times in this life giveth great wealth and prosperity, and whatsoever they wish or desire, unto those, to whom after this life he will give hell and utter damnation for their reward: Gods ways in these things are not like the ways of men: to those that men hate and cannot abide, they wish no good, no not so much as may continue the twinkling of an eye. But it is not so with our God, he endureth the vessels of wrath with great patience, & bears long with the ungodly, to see if they will once repent and turn from their wicked ways, and fear that good God, from whom they have received so many good things, which if they do not, but ●●●ll continue in their wickedness, Then undoubtedly, such is the case of the ungodly, that the more wealth and prosperity they have in this world, the more hated and accursed of God they are. For this is most certain, that there can come no greater plague in the world than this to the Children of men, when doing evil it falleth out well, as they imagine with them: for thereby they embolden themselves in their wicked ways, and take such a course that they shun no wickedness, and then that draweth more unto them, which the Psalmist saith, When the wicked spring like the grass, and when all the workers of iniquity flourish, it is that they shall be destroyed for ever, Psal. 92. 7. Therefore the Prophet cryeth out against the Children of this world, in this manner; saying, O that they were wise, that they understood this, that they would consider their latter end, Deut. 32. 29. Rejoice not then, you Children of the world, because you flourish and prosper here, for behold and see that it standeth thus with you, as long as you fear not the Lord, for you can find nothing to make for you out of any place in the word of God, but that God's intent and meaning is, to feed you in this fat pasture for the day of slaughter, jer. 12. 3. And that in this world he will bring that upon you which you deserve; as it happened to Absalon, Hammon, and others. This is most certain, you stand upon slippery ground, and God that judgeth you is strong, and in the twinkling of an eye can throw you down. God, I say, whom you fear not (and therefore is against you) comes to judgement as a thief in the night. Therefore look before hand, that you stand upon your guard; turn speedily unto him, and repent, least with the covetous rich man, for a short and transicorie worldly life you be soon carried away from hence into everlasting pain and damnation.   

CHAP. XII. That all worldly crosses and tribulations are not a show or sign that God will refuse that man to whom he sendeth them.  
SEeing that by the reasons and proofs aforesaid it is clear and evident, that God also suffereth crosses and tribulations, to fall upon the most godly men that are here in this world, it appeareth thereby also without contradiction, that all tribulations and troubles are not a cross of God, neither an argument, that God will overthrow, and at once consume us, when he layeth tribulations upon us; but on the contrary, God sometimes suffereth his own loving and dearest children, whom he liketh well, and approveth of, to fall into great miseries and calamities sometimes. So wonderful is God in his works to mankind; those that he loveth, and most certainly determineth to give unto them the kingdom of heaven, and everlasting joy, yet them giveth he oft into their enemy's hands, jer. 12. 7. For so he witnesseth unto us in his word. And he is wont to Chasten as many as he loveth, Apo: 3. 19 For whom the Lordloveth he chasteneth, and scourgeth every son whom he receiveth, Heb 12. 6. Yea, because he loveth them, and because he liketh them, therefore he instructeth and chasteneth them the more: harken what he saith to that purpose to the Children of Israel, his darlings; You only have I known of all the families of the earth, therefore I will punish you for all your iniquities, Amos 3. 2. He will come to visit you at home, to make you better, that you may not perish with the wicked world, 1 Cor. 11. 32.  
This might abash those that are so plagued, and yet are happy, who otherwise in their weakness many times when crosses fall upon them are wont to say as Zion said in her grief, The Lord hath for saken me, and my God hath forgotten me, Esa. 49. 14. But what saith God's answer? Can a woman forget her sucking Child, that she should not have compassion on the son of her womb? though they may forget, yet will I not forget thee. Behold, I have graven thee upon the palms of my hands; thy walls are continually before me, thy Children shall make haste, thy destroyers, and they that make thee waste shall go forth of thee. ay if't up thy eyes round about, and behold, all these gather themselves together, and come to thee, as I live saith the Lord, thou shalt surely clothe thee with them all as with a raiment, and bi●● them on thee as a bride doth; for thy waist and thy desolate places, and the land of thy destruction shall even now be too narrow, by reason of the Inhabitants, and they that swallowed thee up shall be far away, Esa. 15. 16. 17. 18. 19  
Therefore all you godly people, that are in any trouble or adversity, remember this, and persuade yourselves hereof, that God's heart, God's love, and God's favour is not withdrawn from you, although it appeareth, that your outward state is changed; the Lord loveth you now as well as he did when you were in your greatest prosperity. God loved David as well when he was in trouble, and hunted up and down like a hound, as he did, when he sat upon his Princely throne. Yea, God's fatherly heart (if I may so speak with reverence) is then more friendly unto you, when your state is most cross and feeble-some, as we see that a loving mother is much more moved to pity and compassion, to seek relief for her Child, when it is sick then when it is whole and sound. This did job believe, and therewith comforted himself, and boldly said unto God, that then showed so strange a countenance towards him (as joseph did seem to show a strange countenance towards his brethren, as if he would have punished them, and yet meant it not, Gen: 42. 7.) and these things hast thou hid in thine heart, I know that this is with thee, job 10. 13. and therefore concludeth, and saith; Though he slay me, yet will I trust in him, job 13. 15. So the Lord also himself witnesseth, that he doth not willingly suffer his people to fall into any trouble, but is moved thereunto, that he may do them good at the latter end, Deut. 8. 16. Upon this ground did David also comfort himself in all his troubles, and said to his afflicted soul; Why art thou cast down, O my soul? and why art thou disquieted within me? hope thou in God: for I shall yet praise him, who is the health of my countenance, and my God, Psa. 42. 11. Yea, at the last it shall for certain go well with the godly; and to that end hear what the Psalmist saith, Mark the perfect and behold the upright: for the end of that man is peace. But the transgressors shall be destroyed together; the end of the wicked shall be cut off. But the salvation of the righteous is of the Lord; he is their strength in the time of trouble. And the Lord shall help them and deliver them; he shall deliver them from the wicked, and save them, because they trust in him, Psalm 37. 37. 38. 39 40. And although the godly here in this world endure tribulation and anguish with Lazarus, yet they shall receive the more comfort, Luke 16. 25. All tears shall be then wiped away from their eyes, Apoc. 7. 17. and everlasting joy shall be upon their heads, they shall obtain joy and gladness, and sorrow and sighing shall flee away Esay 53. 10. and 51. 11. Therefore, let the godly comfort themselves with these words, in all their sorrows and troubles. (⸪)   

CHAP. XIII. That we cannot measure the state of men, in regard of God, by wealth or poverty, by prosperity, or adversity, that befalleth them in this world.  
BY all that hath been said and showed before, it plainly appeareth, that in this world it fareth (for the most part) alike, both with the godly and ungodly: from whence it followeth undoubtedly, and cannot be denied; that we cannot measure the state of men, in regard of God, by that which happeneth unto them here on earth. jobs friends may imagine, because he was so sore plagued, that certainly he was a very wicked man, and hated of God. And men by nature are much addicted by outward appearance, to judge of the state of a man in regard of GOD, look touching this, Acts 28. 4. 5. 6. Luk. 13. 1. 2. Deut. 29. 19 20. And mark we how contrarily the blind Idolaters being of this opinion, judged of their state to God-ward in jeremy's days. But we will certainly (say they) do whatsoever thing goeth forth out of our own mouths, to burn incense to the Queen of heaven, and to pour out drink offerings unto her as we have done, we and our Fathers, our Kings and our Princes, in the Cities of juda, and in the streets of jerusalem: for than we had plenty of victuals, and were well, and saw no evil: But since we 〈…〉 off to burn incense to the Queen of heaven, and 〈…〉 drink offer out unto her, we have wanted all things, and have been consumed by the sword, and by famine, jer. 44. 17. 18. But Christians must neither do nor think so, else they shall often by occasion of such actions, M●ke the hearts of the righteous sad, whom the Lord hath not made sad, and strengthen the hands of the wicked, Ezechiel 13. 22. Since that we have now sufficiently showed, that the Lord oftentimes in his anger sendeth men prosperity, and in his favour adversity. Must we, may some say, make no account at all of that which happeneth unto the children of men here in this world be it prosperity or adversity, but pass it over as it is, I answer; no, we must have a due respect and regard to that which befalleth men, and mark what prosperity or adversity happeneth unto them, and how it fareth both with them and us; yet not to this end, by the exterior accurrents of this life, to judge what the state of man is towards God: but on the contrary, by the adversity or prosperity of men, to know what we are to conceive of the work of God wrought amongst men, and by the knowledge of the several accidents of prosperity or adversity, that happen unto the children of men, in what manner soever they be laid upon them, or received by them, learn to know God's affection, intent, purpose, and special mark whereat he aimeth in sending prosperity or adversity: As for example, some great cross and tribulation befalleth a godly man, by which yet we must not judge that he himself, or his cause is bad, but that the same trouble which happeneth unto him, is sent for a further trial and purging of him. 1. Pet. 1. 6. 7. Tribulation also falleth upon an ungodly man, that therein hardeneth his heart towards God's punishments: hereupon we must conclude, that the trouble that falleth upon such a man (as far as we can judge) is as it were a consuming fire, and smoke of the eternal fire, 1. Sam. 2. 25. and Chapter 4. Again, some godly man hath much joy and prosperity; this when we behold, we must conceive that it is a blessing that God bestoweth upon him, to encourage him the more to go forward in the way of godliness, Psalm 1 18. and some other man that is ungodly, hath great wealth and much pleasure, and yet he is rather worse and more wicked than he was before, Deut. 29. 19 Whereupon we may conclude, that his prosperity (as far as we can conjecture) is a means of fatting him for the day of slaughter, jer. 12. 3.  
In like manner, when the people of God sometimes forget themselves, touching their proceedings in their good course of religion; by means whereof, many times they do not follow the same so earnestly as they should, and is convenient to be done, and that as they march in battle against their enemies, they are not wary, according to the counsel of the Lord, to keep themselves from every wicked thing, Deut. 23. 9 it happeneth that God, who is more specially jealous over his people, and is wont to visit their offences home in their houses, Amos 3. 2. For that cause, many times suffereth them to be overthrown in a cause which otherwise is good; as it happened twice to the children of Israel, fight against the Beniamites, judg. 20. Now when any such thing happeneth, the people of God upon that occasion must not doubt of, or call their religion into question, but they must look into their own proceedings in that action touching the defence of their religion in a good cause, and thereby take occasion to inquire, what thing either in general or particular, hath been done among them in their proceedings, that might displease God; in regard whereof he hath so crossed them, and having found it out, humble themselves before God, and amend their faults. And if in that case, they cannot find any thing, which they may conceive to be the cause of their overthrow, than they must ascribe the same unto God's wonderful providence, which is not to be comprehended by us, but must by every man, with all humility and submission be accepted and well thought of, job 13. 23. 24. job 24.  
Thus the word of God teacheth us, how to judge of those tribulations and that prosperity that befalleth the sons of men, which if some worldly wise men would look well into, they would not so unadvisedly scoff at the actions of God's children; who, when they have had a glorious victory over their enemies, thereupon conclude, not that their cause was good (which the other in their wrong judgement doubt of) but that God hath graciously holpen them in their good cause; and having received any overthrow, thence conclude; that the Lord for their sins, thereby humbleth them, and that by such hard blows he would awake and rouse them up: not to make them imagine that their good cause is bad, but to move them to amend their sinful lives, that they may not thereby hinder their good cause, and to cause them in all occurrents to depend upon the truth, and when they prosper, to give God the Lord the honour and glory, and when they are overthrown and punished, to ascribe the fault thereof to themselves: this, I say, no worldling would scoff at, as they unadvisedly do, if they had learned this infallible truth of God. Which nevertheless is true, that is, that by the knowledge of the several chances, that happen unto the children of men, we must measure the meaning and intent of God, in sending prosperity and adversity unto men: for it is true, that God's children, as we find in the holy word of God, always praised the Lord, when they had the victory over their enemies, as David saith; Lord, I know that thou lovest me, in that thou hast not delivered me into the hands of mine enemies; nor given them occasion to triumph over me. Psal. 41. 11. And again, humbled themselves for their sins, when they were overthrown, Lament. 3. 39 not once in regard thereof making any doubt of their religion, or imagining that Idolatry had justly gotten the upper hand, against the true service of God. Besides this, we must further know, that the things of this world have not their issue and effect, always according to their own nature and properties, but as the Lord (who ruleth them all) pleaseth to order them. By means whereof it falleth out, that adversity (which of itself is hurtful) yet procureth great good to the godly, and that prosperity (which of itself is pleasing) doth yet bring great hurt to the ungodly. And hereby it cometh to pass, that all things work together for the good of them that fear God, Rom. 8. 28. And on the other side, that all things work together for the worst to them that hate God; in regard that their minds and consciences also are unclean and accursed, Tit. 1. 15. Let an ungodly man be advanced, and set above all his other neighbours; he will become proud and insolent, and overthrow himself thereby▪ Again, let a godly man have any tribulation befall him; he will humble himself and become better thereby; and so to the pure all things are pure, but unto them that are defiled, nothing is pure, or profitable, Tit. 1. 15. And this proceedeth from hence, that the godly on the one side, are a godly plant, and a heavenly branch, having so great and admirable a power in it, that the man that is godly is so framed by God's grace, that whatsoever happeneth unto him, or is laid upon him, how troublesome, adverse, hurtful, or mischievous soever it be of itself by nature, is turned to the best unto him, and to his good and prosperity; for, Godliness is profitable to all things, having promises of the life that now is, and of that which is to come, 1. Tim. 4. 8. And on the other side, the ungodly being a plant of he Devil, and a branch of hell, hath so venomous a stalk, and so poisonful a nature, that the man who is rooted therein, and will not be brought to leave and abandon it, but still keepeth it by him, it is certain, that whatsoever happeneth unto him, how good, profitable, and beneficial soever it be by nature it turneth to his hurt and destruction, in such manner, that even the pleasing and sweet savour thereof, is contrary unto him, and is with him the savour of death unto death. And whereas the godly, savour life everlasting in Christ, and eternal salvation: The ungodly savour nothing but death in Christ, and everlasting condemnation, 2. Cor. 2 16.  
Hence it evidently appeareth, that by outward things which happen unto men, we must not by any means measure, nor judge their state to God-ward at the first dash; but on the contrary by their state to Godwardes judge, what we are to conceive of the outward things that happen unto, and fall upon them.  
By this that hath been said, may many men learn to reform their erroneous opinions: and not those only of whom we spoke in the eleventh Chapter, who are wont to take occasion by their outward prosperity, to boast themselves of their actions, and are persuaded that both they and their actions please God well, because outwardly they have wealth and prosperity, whereas they should not judge their state in regard of God, by their outward prosperity, but their prosperity by their state.  
But others also, that are persuaded and imagine that all men, when soever any trouble or adversity falleth on them, and that they are many ways molested, as stricken sick on their beds, or troubled by their enemies, are wont thereupon to flatter, and soothe up themselves, and to grow thereby into some good persuasion, that hereafter they shall far the better for the same, because they have endured so much here in this world, and that it be certainly concluded thence, that they are Gods Children, & that God loveth them well, because they are troubled, and much tribulation here befall them. But this is no certain token that God liketh well of us, because he sendeth us trouble and adversity, for he doth the same to the ungodly, as we have already declared. And therefore we must not by outward things, which happen unto men, either ourselves or others, judge or censure our own or their state to God-ward; but on the contrary, by our state to God-ward, we must judge the state of such outward things, whether they be sent unto us as signs of God's grace, or of his wrath.  
It behooveth all those then whom God suffereth to fall into any tribulation, or misery, to be certainly persuaded, that by the same (as the godly use to do) they ought to become better and better, and to be purged and cleansed, that doing so they may be certainly persuaded in their consciences, that they are punished by God in love. To which purpose our hearty wish and prayer unto God is, that all those that bear the name of God's people, would take occasion by the visitation which the Lord God sendeth upon his people in these our days, to weigh well, and consider seriously their own present estate, and to look diligently into themselves, that they might find out their own sins and misdeeds, for it is most certain, that no man can have any true comfort from the ground of God's word in any tribulation, that falleth upon the people of God, but he who findeth himself to be thereby so affected, that he doth not only grieve for the common misery of jerusalem, but is also stirred up to amend his own life in whatsoever he finds amiss in himself, for so it is written, that we shall then know, & be certainly persuaded, that God punisheth us out of his love, when by the punishments of God we become better, and more zealous towards him. As many as I love I rebuke and chasten, be zealous therefore and repent, Apoc: 3. 19 And this we must be so much the more persuaded of, for that although the Lord useth so to deal with his people, that he sendeth them some relief, and in part easeth them of their troubles, when they are fallen into them, and in them call upon him; yet that his arm is still stretched forth, and his wrath is not assuaged, until his people put away from them, and clean cast off that which displeaseth and disliketh him, and for which he doth visit them. Which with all our hearts we wish might by every one be well and earnestly thought upon. It is not to be doubted, but that all the troubles which in our times have fallen upon the people of God, have had their beginning from hence, that we have not so thankfully (as we ought to have done) received the holy Gospel, and the truth of God's word. For we have many times begun to neglect the light of God's truth, which hath grieved the Lord, and for the same he hath visited us at home, which we have also in part begun to observe and acknowledge, and have thereupon made a show as if we would amend and reform it, and have humbled ourselves before God with fasting & prayer, making diverse fair shows and promises, as if we meant to become better and better, and to earry ourselves with more obedient hearts towards God then formerly we had done. Whereupon the Lord our God, who is good and long-suffring towards us, hath again begun to bless us, done great things for us, and according to our hearts desire filled us with great hope and expectation, that he would more and more lift up our heads, and give us many good things. But in all these things we do not once remember, or think on our promises and vows that we made so solemnly unto him, both in the beginning of our troubles, and now also in these latter days, while we were in trouble and necessity, Psal. 68 14. For what I pray you hath since that time been amended? Who hath since begun to be more zealous for the honour of God? Who hath begun to put forth his hand for reformation of the notable abuses that are common amongst us, which every man noteth, which every man complaineth of, which every man disliketh, and yet no man amendeth? and yet we made promise and vowed unto God every man for his particular, to look unto it. Now while the days of our fasting and humiliation lasted, and brought such solemn power and promises with them, by means of those promises and vows, for a time we procured the threatening hand of God to hold up, and a beginning of such great matters appeared. But since that we have not performed those promises made unto God, neither have come any thing near unto the performance of them, as at this day it appeareth, what wonder is it now, when we are not true of our word; when we suffer all things to run at six and seven, and as they will, and do not as we should, begin to pay our vows and promises unto the most high God, and every man to amend that which is amiss with him, from the particular house-houlder, and so upward to those of highest degree: what wonder, I say, now is it, that God hath begun to lift up his threatening hand again, and that he suffereth us to fail of that we hoped and expected, and sends unto us hard messages, that may again warn us in God's name to pay our vows, and keep our promises with God, or that else he will execute his judgement upon us, & thrust us out of all that we have, as one that is our creditor, and with long patience hath borne with us, whom we have still paid with fair words, but have not once been moved in our hearts to find the means to keep our promises, and to move ●●m to mercies, whereon notwithstanding our safety, & welfare specially consisteth, yea, wholly dependeth?  
Therefore once again I say and wish with all my heart, that this may be well & carefully looked into, for it stands us upon and importeth us much. And if that we shall be serious and earnest therein, than all the aforesaid prosperities of the Children of God will powerfully overshadow us; and we shall always find that the Lord is with us, and that it is all in vain for our enemies to seek to destroy us; for, If the Lord be with us, who can hurt or harm us? Rom. 8. 31. Psal. 27. 1, 2.   

CHAP. XIIII. That by all that hath been said and showed before, we must learn to live in the true fear of God, and sincere holiness, and more and more practise the same.  
SEeing the case then so standeth, as most evidently appeareth, that whatsoever men do, whether they live holily and godlily, or wickedly, and irreligiously, yet it availeth them nothing in this respect, to wit, that they cannot thereby wholly free and deliver themselves from all troubles and adversities of this life, nor yet bereave themselves utterly of all outward wealth and prosperity, but that the same things may happen unto them whither they live godly or wickedly, & that also it further standeth so with men that if they live godly both their prosperity and adversity are blessings unto them, and on the contrary, that if they live wickedly, as well their prosperity as their adversity is a curse unto them; and that to either of them in so high a measure and degree, that the prosperity and adversity of the godly are either of them a furtherance unto them to everlasting salvation, and as it were, a pawn, that hereafter both here and for ever it shall go well with them Psal. 23. Phillip. 1. 28. 2 Thess 1. 5. 6. 7. Whereas unto the ungodly, both their prosperity and adversity are a means to further their eternal damnation, and as it were, a pawn and assurance unto them, that hereafter both here and eternally it shall go evilly, and hard with them, Levit. 26. Luke 16. 19 Apoc. 18. 7. We must learn therefore, and be admonished hereby, if we have not made a covenant with hell, and given ourselves over to the Devil, to forsake and abandon wickedness, which is so much accursed, and so damnable; and on the contrary to cleave unto godliness, which is so happy, and so much blessed; and in this regard should we in this manner argue and reason with ourselves;  
I know very well that a godly course of life and conversation, is much better than a loose ungodly, and wicked course, as yet I have so much fear of God in me, and if I can in any sort effect that which I desire by good and honest means, I rather desire so to live, then to follow lewd, wicked, and ungodly courses, and to use wicked, wrong, and evil practices to obtain only some profit, pleasure, credit, furtherance, and benefit, which thereby I hope to get. But now I am taught, that in respect of the outward things of this life, it fareth almost alike both with the godly & ungodly, therefore I may much better attain unto an upright life by the way of godliness, then by the way of ungodliness. And withal, if I consider it well, I cannot but remember, that to the godly, both prosperity and adversity are blessings; and on the contrary, that to the ungodly, both prosperity and adversity are curses, for that there is an after-reckoning to be made in the world to come, wherein every one shall be rewarded according to that which he hath done, whether it be good or evil, and after that followeth the eternal judgement, whereby the ungodly are disposed of, and presently sent down to the bottom of hell, where there is weeping, and wailing, and gnashing of teeth, world without end; and on the contrary, the godly are taken up into heaven, where all joy aboundeth, and happy life eternal is obtained for them by our Saviour jesus Christ. And if in any wise I should doubt of these things to come, yet the same are of so great weight and consequence, that it behooveth every man earnestly to think on them, and to have a care to make sure work thereof, seeing that wisdom teacheth us, not to prepare only for difficult inconveniences, which we know certainly will come, but to be careful also to prevent such as may come upon us▪ and the rather cause to seek to attain unto these outward things that I desire by godly means, for that by following godliness in true faith, without fear of any adversity, my meat will not be less savoury, nor my sleep less sweet, yea, all my actions will thereby bring and procure more fruit and comfort unto me; and how much more, since that then I shall live without fear of death and hell, and in an assured hope of heaven, and eternal salvation? In regard hereof therefore I am fully determined to leave and aband on all ungodliness, and to follow godliness, and to deny myself, and to give my mind wholly to serve the Lord my God, and no longer to fulfil the desires of the flesh, whereon so many miseries do depend, but to follow the will of God, (which only is good) during my mortal days, that hereafter I may always live eternally in heaven. In this manner, or the like by thinking upon the things before declared, should we set our hearts upon the way of godliness and the fear of God, & so cast our lot into the lap of the godly, knowing that without doubt it shall go well with such men. And to the end that we may be enduced and enabled the more diligently to follow godliness, by means of Gods works done here unto us and others, which he bringeth to pass in this world, we will endeavour further to declare and show how, and in what manner we must prepare ourselves, to know, learne, and reap some good out of God's works, for the furtherance of the fear of God and godliness in us, and what special fruits we may reap thereby.   

CHAP. XV. How we may profit by all the works of God which he doth unto us, and other men in this world.  
THat we may reap good and convenient fruit here on earth, by the works of God done among men, we must by that which happeneth unto us, as also to others, yea and out of all things that are done in the world, and which are known unto us; diligently consider, and be thereof thoroughly persuaded, how true every word and syllable of God's holy word is, how firmly and certainly it is fulfilled, and how constantly and peremptorily that daily proceedeth and falleth out in this world, which he saith in his word, that he will bring to pass: that in all things, and at all times we may say with the Church of God; As we have heard, so have we seen in the City of the Lord of hosts, in the City of our God, God will establish it for ever, Selah, Psalm. 48. 8. And with Solomon speaking to the Lord; That which thou hast promised to him, and spakest with thy mouth to thy servant David, my father, and hast fulfilled it with thy hand, as it is this day, 2. Chron. 6. 15.  
And to the end that this may be thus effected to our comfort and benefit, we must endeavour ourselves in the whole course of our lives, narrowly and earnestly to mark and consider whatsoever falleth out, of any weighty consideration, that we here see done, or suffer in this life, be it temporal, or spiritual, and whatsoever is against us that is done in the world, and cometh to our knowledge, and compare them with that which God hath made manifest in his word, and protested that he 〈…〉, bring to pass, or effect; and accordingly n●t● and consider seriously and undoubtedly, that what soever God hath foreshowed in his word, he daily bringeth to pass in his works.  
To this purpose, God hath given us a living soul, and hath taught us more than the beasts of the earth, and made us wiser than the fowls of heaven, job 35. 11. to this end he hath set us upon the stage of the world, that we might plainly see and mark (for our comfort and consolation) the ways of the children of men here upon earth, together with the several events, that proceed and spring from thence by God's heavenly providence. Unreasonable beasts that live here among us, as Dogs and Cats, see what is done in the world, and see it with as clear eyes, and many times better and plainlier than men do. If man than do not endeavour himself (with the inward eyes of his understanding) not only to see and mark what is done, or what passeth in the world, but which is more, to mark the finger of God to be therein, and thereby to learn the truth and constancy of God, such a man differeth not much from a beast or an unreasonable creature, Psal. 49. 21. Psal. 32-11. in regard of spiritual life, whereon the difference between the one and the other wholly dependeth, yea he is therein, worse than an unreasonable beast, for heavy plagues hang over the heads of such careless and brutish persons as have no regard unto the works of the Lord. Hear what the Psalmist saith; because they regard not the works of the Lord nor the operation of his hands: he shall destroy them and not build them up: Psal. 28. 5. which in truth is a most fearful threatening and showeth that God esteemeth and holdeth such careless men to be most wicked: To which purpose also Solomon saith: Wicked men regard not that which is right, but those that fear the Lord mark all things: Pro. 20. 5. For this cause we are often times warned and advised to this diligent marking in holy Scripture, Seek you out of the book of the Lord and read, Noah of these shall fail, none shall miss her mate, for his mouth it hath commanded, and his spirit it hath gathered them together: Esay 34. 16. Iosu. 23. 14. this also jobs friends and job himself also marked diligently, in the whole course of their lives, as in the whole book of job it is sufficiently declared; And all the misunderstanding that they had among themselves, touching Gods works partly consisted herein, that they understood not the word of God so plainly as we do, and partly also by reason of the extraordinary strange and unaccustomed dealing of GOD with JOB, which he as then for a time laid upon him, for a warning comfort and strengthening of all his people as long as the world should endure, as also to that end he causeth it to be written, jer. 4. 13. Now from hence also it further appeareth, that to the end we may truly to our comfort, and with some fruit consider of all the works of▪ God wrought among the children of men, there are 4. things specially, and very necessarily to be observed. First, some distinct knowledge of God's proceedings manifested unto us in the holy Scriptures. Secondly, a diligent marking of all God's works, wrought here among the children of men. Thirdly a comparing of that which he doth in this world, with that which he witnesseth in his word. Fourthly a constant noting of the several fruits, that springe from the finding out of the truth of God opened unto us in his word and works. And of all these 4. in the chapters ensuing, we will speak some what more at large.   

CHAP. XVI. Of the distinct knowledge of these things which God in his word (touching the government of this world) hath manifested unto us, being very fit and necessary for the drawing of spiritual profit from works of God wrought here among men.  
THat the certain knowledge of the will of God opened unto us in the holy Scriptures touching the government of the world, is necessarily to be had, that we may reap profit by the works of God done among the children of men, it is manifest, for how can any man else know and understand whether that which happeneth in the world, agreeth with that which God hath written in his word? Since it must needs be that if a man do not use to read God's word, nor know what God therein setteth down unto us, they must of force err when they take▪ upon them to judge of God's works, and to them it may be said, as Christ said to the Saducees, You err not knowing the Scriptures, Mat. 22. 29. For this cause as many learned men, that are well read in the letter of the holy Scriptures, yet many times can not well judge of the actions and proceedings of men, because they have not used to compare that which God hath spoken in his word, with that which daily by his hand he bringeth to pass in the government of the world, so it is certain that those that are not accustomed to read & peruse the holy Scriptures, and therefore know them not, can not with any spiritual understanding or profit, mark Gods works here on earth among the sons of men.  
It is necessary therefore for every one, that will discharge and unburden his conscience therein, to be conversant in the holy Scriptures. And it is a most notorious in gratitude, unthankfulness, and a damnable careless sloth, among great & small, young and old, that seeing God our great God (the maker of the whole world) that setteth up and puileth down Kings. Dan. 2. 12. hath vouchsafed as it were with his own hand to write a book for us, touching the order that he doth, and will hold and observe in the governing of this world, that thereby we might certainly and sufficiently know his meaning and order our ways, and by the light of the same book, might be holpen well and wisely to judge of all Gods works touching the government of the world for our comfort and consolation, Rom. 15. 4. that we miserable poor and wicked children of men, that many times are so curious to search into and to read the Histories and journals of mortal men's actions, that scarce have traveled through any small part of the world, and that would esteem it a great honour and favour, and would with all thankfulness embrace and run after it, If we might be permitted to enter into the study of a great potentate of this world, to read Arcana Imperij the order that he holdeth in his government, that yet I say, we poor simple wretches are found to be so slow and careless of the looking into God's book, whereas notwithstanding the same book so highly, both in general and particular specially concerneth us, being that which setteth down unto us, the state of our everlasting salvation, or condemnation, and how we must here on earth behave ourselves under the government of our God, that hereafter in the world to come, we may always and for everlive with him in heaven, john 3. 39 This in truth is an unreasonable ingratitude, and a most woeful and damnable contempt.  
Therefore if hitherto we have been slow and careless of making diligent search into the Bible, which is the Book that God himself, that made us all, hath made; let us with all speed amend that fault all of us▪ even from the highest to the lowest. For Kings and Princes themselves, how great soever their affairs here in this world are, must not neglect this Book of God the King of Kings, to read it diligently all the days of their lives, as in God's behalf, in his own book it is expressly commanded, Deut. 17. 18. 19  
Now concerning the spiritual order of Gods works wrought among the Children of men, as is opened and manifested unto us in God's Word, by diligent search it must be more and more learned and found out▪ and to that end the exposition made in the whole Discourse of this Treatise, will be helpful, and give men some light how they from henceforth may judge and discern of the order of God's works, wrought among the Children of men, and be more and more comforted therein. ⸪   

CHAP. XVII. Of the diligent observation of all God's works, among the Children of men, needful for the drawing of spiritual profit out of God's works among us.  
THe second thing that is needful and requisite hereunto, that out of Gods works done among the Children of men, we may more & more learn the fear of God and godliness, is that we should narrowly mark & consider of all such his works. If any man though well seen and learned in that which God himself witnesseth unto us in his word, that he intendeth to do among the Children of men touching the governing of the world, should withdraw himself, like an Hermit into some solitary place of this world, where he ●ould see no man, nor have the company of any, or should shut himself up whole days, weeks, and months in his study, still poring upon his Books, or if he were so continually taken up with the cares of this world, that with blind eyes he should look into that which is done and happeneth in the world among the sons of men, such a man notwithstanding all the knowledge that he could have of God's word, could draw no fruit, nor comfort, out of the works of God done among the Children of men.  
It is necessary therefore, for men narrowly to mark what is done, and happeneth in the place where they dwell and abide, as namely, how it fareth with the good and the bad, as well in general as in particular, when they are sound in the way of righteousness or wickedness, as they are in prosperity or adversity, how both the one and the other behave themselves therein, and how they live, what they do, what their vprising, going forth, and proceedings are; all this men must warily and narrowly note, in the places where they live; as also, the condition, conversation, employments, blessings, punishments, sicknesses, diseases, death and ends of the Children of men, and consider thereof; for there is no working, no proceeding, nor any thing that is done in this life touching prosperity or adversity, from the which a Christian man, like a Bee, may not draw some good fruit. That man therefore that hath any judgement, must note and mark all things in such manner, that from day to day he may be more and more instructed, and become wiser: and to that end the Psalmist saith, That it is a wise man's work to make all these things, that he may understand the loving kindness of the Lord, Psal. 107. 43. And Solomon showeth us that it was his practice to consider all things, even unto the field of the slothful, and to that end saith; I went by the field of the slothful, and by the vineyard of the man void of understanding, and lo, it was all grown over with thorns, and nettles had covered the face thereof; and the stone wall thereof was broken down: then I saw and considered it well, I looked upon it, and received instruction, Pro. 24. 30. 31. 32. But especially, it concerneth a Christian, narrowly to note and mark God's proceedings, and dealings with and concerning himself, and how it fareth with him in the course of his life, whether he followeth God's will and Commandments, or is careless thereof. And we must every one of us particularly consider, how joyful and good a thing it is, to behold a child of God haunt God's house, to be released and freed from the dulness of his perverse nature, and from the government of sin and Satan, to be shrouded under God's wings, and to have him for his protection and defence, and how graciously he than dealeth with us when we so do, preserveth us from a thousand burdens of heavy and grievous sins, whereunto otherwise we were wholly addicted, and would easily have fallen into, how comfortably he maketh us to grow up and increase in knowledge and grace for the more assurance of his favour towards us, and of our eternal salvation. And we must yet narrowly and specially mark and consider on the one side, What blessing, what comfort, and what peace we have found for our souls in all occurrents of prosperity or adversity, as long as we served God, and that our hearts were not turned back, neither did our steps decline from his way, Psal. 44. 18. jer. 6. 16. And on the other side, into what troubles, griefs, perplexities, disquietness of Conscience, distrust, and fears we have fallen, when by any temptations, we fell from the Lord our God, and how after our fall when we truly considered the same, and humbled ourselves before the Lord our God, and again turned unto him with true repentance, with all our hearts, and a true desire to serve him, we were again by him received into grace, and restored into our former blessed, and comfortable state, as the same is at large notably set down unto us in the story of the prodigal child.  
Thus every one of us must particularly enter into the Closet of his own Conscience, and well & narrowly mark in what proceedings we have been best furthered and thrust forward to a spiritual life, which is the special mark that we should aim at, and what comfort we have thereby received and therein found for our souls, that we may with the Church of God say, when we have forsaken our God and gone astray, I will go and return to my first husband again: for than it was better with me then now, Hos. 2. 7.   

CHAP. XVIII. How we must compare that which God doth in this world with that which he hath set down in his word, that we may draw some good fruit from the works of God for our comfort  
THe third thing that is needful hereunto, that out of the works of GOD done among the Children of men, we may know the truth of God set down in his word for our comfort and consolation is, that we collect and gather together whatsoever by diligent searching into the word of God; and narrowly marking of God's works, touching Gods proceedings and dealings with the sons of men, we have learned, that by comparing spiritual things with spiritual things, by means thereof we may duly and clearly begin to perceive and understand the truth and certainty of God's word, and how that heaven and earth shall sooner pass away then one tittle of God's word shall fail; so that we may be able to say being holpen by the aforesaid observation. That this was done in England, this in France, this in Germany, this in our Country, in our town, in our village, in our house, according to that which the Lord witnesseth in this or that place of his Book, that it should fall out so and in such manner, although in men's opinions it was otherwise expected to be done. Now further, that we may bring these things the better about, and thereby to reap that profit and fruit, which we desire to do by these things that are done and happen here in this world, we must specially add these two things thereunto.  
First, and before all that we accustom ourselves in all things that happen to fall out, and come to our knowledge, to note the finger of our God to be therein, and withal hold this for certain, and most true, that as in all things that we see and behold men to do, not the body of man worketh only, but the soul especially which we see not, so that likewise the Lord our God, which governeth all things by his mighty Word, hath his finger secretly in all things that are done, much more than joab had his hand in the business of the woman of Tekoa, 2 Sam. 14. though in an holy manner, and that altogether incomprehensible, whereby he always worketh well, and produceth much good, even by means of the wickedest instruments in the world, by ungodly Assur, that is, the rod of his anger, and by the Devil himself, whom he useth often times to plague his people by, Esa. 10. 5. 6. and 1 Chron. 22. 20. So that we must endeavour to bring ourselves to see the working of God's finger to be always in every thing that is done in the world, and to think and persuade ourselves, that it is the Lord our God that hath done this, thus and in this manner, either by furthering, or by hindering the same in this or that manner, and causing or suffering it to fall out the one way or the other. And accordingly whatsoever happeneth to cross the proceedings of God's children, learn always to say unto our souls, behold, this our God hath done, or permitted to be done. This the ungodly use not to do: they do not once mark the finger of God in any thing that happeneth unto the Children of men; but their manner is, to ascribe it to the lowest and nearest causes, and to depend wholly thereupon, looking no higher, nor further than the gates of the Town wherein they dwell, unless it be a thing that is unaccustomed, and such as doth not usually fall out; and than it may be they will suppose, that it proceedeth from God, as the sorcerers of Egypt, marked the finger of God to be in the louse that Moses brought upon the Egyptians, because they could conceive no natural cause whereby it might be effected, Exod. 8. 17. 18. 19 but such as are godly and know God's word, note the finger of God in all things, as that which is most necessary to be considered, they thereby may observe the works of God, to fall out according to his word, and may draw and reap convenient fruits from the same.  
Secondly, that we accustom ourselves when any thing worth the noting falleth out in the course of our lives, that is, against ourselves, or others, whether they be particular persons, or whole Nations, to quicken our wits thereby, and to stir up our memories, to call to mind and remember, whether there be no one place of Scripture, that witnesseth something touching the same, whereby it is foretold, or whereunto it may be likened: as for example, we see a man run up and down about his worldly affairs upon the Sabbath day, and when he hath done, we see all that he did was in vain; hear should we remember, what is said unto us, Exod. 16. 27. to wit, And it came to pass that there went some of the people on the Sabbath day (which was the rest of the Lord) for to gather Manna, and they found none. This was the practice of Christ's Disciples, and God gave them understanding thereby: see joh. 2. 16. 17. 22. and joh. 11. 16.  
Now to find convenient places of Scripture, touching these things that may be compared with that that happeneth in the world, we must in that that is done diligently consider what the special causes were why those things fell out and came so to pass as they did, as namely, why such and such things happened so well or so ill; and wherein they find themselves to have a part in the gracious promises of the Lord, and the Lord hath promised such good to come to them, as they then find, or wherein they feel and know themselves culpable of the threatenings of God, whereby things have so happened unto them as they have fallen out. And if we can find no certain special cause thereof, but the contrary rather, than we must, as in jobs case, ascribe the event to the mighty power of God, and accordingly behave ourselves therein.   

CHAP. XIX. Of the several fruits that spring from the searching into and finding out of God's truth, and certainty declared unto us, in his word, and in his works.  
THe fourth and the last of the four necessary points required hereunto, that by the works of God done among the sons of men, we may be enduced to lay more hold upon the fear of God, and godliness is, that we diligently note and consider the several fruits that are hereby reaped, and which by finding out God's truth, and the certainty thereof, are declared unto us in his Word, which must be earnestly and well considered of, because this is the end, scope, and special mark whereunto all tendeth, that hath formerly been delivered.  
Now the fruits that spring from the aforesaid considerations are notable, both many and great, whereof some (that we may orderly place them in certain ranks) concern the holy Scriptures themselves; by the light whereof we may be able to prove and to justify all the aforesaid arguments and declarations, other some concern Gods works, and a third sort our obedience, which we are to yield and show unto the word of God and the holy Scriptures. Touching the first sort of fruits concerning the holy Scriptures they are three.  
For in the first place, we learn out of the aforesaid considerations, the truth of the holy Scriptures, that the same is most certain and immutable, and that it shall never fail in any one tittle thereof, therein contained.  
And hereby are we confirmed and assured in our consciences, as by experience we find, that what soever the Lord hath spoken, by his own mouth in his word, that with his hand he effecteth and bringeth the same to pass in governing of the world. Now this is a most notable fruit; for until such time as that we do duly and truly mark how true God's word is, and how truly God performeth & bringeth that to pass continually in the governing of the world, which in his word he hath promised and threatened to do, we shall never esteem of fear, nor submit ourselves unto God's word, and on the contrary, when by our own diligent observation, we find out and are persuaded of the truth and certainty of God's word, we are thereby at all times led and induced to the love of God's word, and encouraged to believe it, and to esteem well thereof, john 2. 12. It is said that the word of God, is quick and powerful and sharper than any two edged sword. Heb. 4 12. Now no man doth easily believe this, but he that by fear of the word of God is moved thereunto in his heart, Acts 2. 37. and 1. Cor. 14. 24. 25. and he that is so affected, doubteth no more thereof, than he doth that the Sun is bright and clear; and he that hath this feeling of the word, working in his soul, hath undoubtedly already made a good entrance into the way to God's kingdom, for this is most certain and sure, that all the sins and misdemeanours which those men commit that withstand the written word which is the lively truth of God, proceed from this, that they do not believe that the same word is so true and certain as it is.  
The second fruit is, that we learn by the aforesaid declarations, the abundant largeness and copiousness of the holy Scriptures, psal. 119. 96. It is not to be spoken (if we would apply our minds earnestly and as we ought to find out places in the Scriptures, that may be applied to those things that happen and are done in this world) what a rich mine of gold we should find the Scriptures to be, and should hardly, after we had once conversed therein, fail of some one fit place or other therein that might be applied to all the things that while we live we should have need of, or are to be done by us, 2. Tim. 3. 16. which if the Papists had done, they would soon have perceived and known that there was no need nor necessity, to find out and invent many new Laws and Rules for the ordering of men's lives, thereby to bring men to salvation, as they have done, whereby the holy Scriptures are by them brought into contempt, and in a manner abandoned and thrust wholly out of use.  
The third is, that we are by the aforesaid considerations holpen and better furthered in the understanding of the holy Scriptures. It is not to be expressed nor spoken how the earnest and serious marking of God's proceedings with the children of men, and with our own souls, giveth a singular great light to the true understanding of many places of holy Scriptures, whereof otherwise, those that have no experience nor knowledge of things touching and concerning a spiritual life, can never conceive any thing, as may appear in many places of the Psalms, which otherwise cannot so well be conceived how they hang and depend one upon another; we can truly witness, that sometimes from the mouths of simple plain men, we have received a very fit and convenient sense and interpretation of some places, which otherwise were very intricare, which they by their own observations have learned and found out, to be so and in such manner understood: and it falleth out often times that upon occasion of that which we have heard & seen to happen among men, we were advertised, and have been taught the meaning of diverse places of Scriptures, which touched upon such occasions, and whereof before we could not find out the true meaning. This is expressly taught in the proceedings of Christ's Disciples, of whom it is said, that notwithstanding that Christ spoke plainly of his death & resurrection, yet that they could not understand it, nor dive into the depth thereof, Luk. 18. 33. 34. but that afterwards by observing the event of things, they understood it, joh. 2. 22. And thus a godly heart that is wont to look into God's works, becometh an Interpreter to itself of many places of holy Scriptures.  
Touching the second sort of Benefits concerning Gods works, we reap hence this special fruit, in that we learn by the declaration aforesaid, not to become so perverse, nor resolute concerning many things & actions that are done and happen in the world, whereas many simple men, that have not busied their brains about looking into the word of God, nor in marking of the course of God's works, become obstinate thereby, and grow careless and slack to regard the spiritual life, in regard of the prosperity of the ungodly, and the adversity of the godly, which at the first they could not understand, nor conceive; and therefore gave a wrong interpretation of them, because they entered not into the sanctuary of the Lord, which now is his word, for when we wholly rely upon the word of God in all worldly accidents, we attain unto the right understanding of things that belong unto God, and are not thereby hardened, but rather instructed and made better; psal. 92. 6. 7. psal. 73. job. 17. 8. 9  
Touching the third sort of fruits concerning the manner of our obedience, which according unto the word of God, we owe unto him, there are three fruits. In the first place we are by the aforesaid declaration, instructed to discern our own and other men's oversights, and are thereby advertised both how sin on the one side, by carelessness of living, the pleasures of the world and all manner of wicked actions doth oftentimes procure diverse inconveniences and perplexeties, unto those that are addicted thereunto, and in all occurrents, makes their prosperity a cursed unto them, which putteth us in great fear & doubt to enter into that way, that is so full of danger & so troublesome as that we ourselves by our own experience can say unto our souls; Oh my soul enter not into this way, I have seen many fall therein I myself have often been hardly besied therein, and so long as we will go into this way, our prosperity will become a curse unto us, and be a means to overthrow us, and if we can say thus much by our own experience to our souls, it will be a powfull means to divert us from the way of the ungodly, and again on the other side, when by the aforesaid declaration, we find and see that the fear of God, constancy, righteousness, good works and godliness, for certain have the promises of this life and the life to come, yea and that those that are endued therewith, have great peace of conscience, and are preserved from many mischances whereinto wickedness and sin draw men, and that in all dangers and perplexities they are comforted and emboldened, we can not but be thereby strongly provoked and effectually drawn to the practice of godliness, so that we can say unto our souls, Surely this is a good way, it hath been prosperous unto the end, to all those that followed it, and all those that enter into it shall endure unto the end: Heb. 13. 7. and if any adversity or tribulation happeneth unto us, yet we shall be of good comfort and emboldened: for God will then be with us, his Rod and his Staff shall comfort us, Psal. 23 4. 5.  
The second is, that we are also by the aforesaid considerations made very provident, learned, and wise, for that by those things that are past, and which we have well considered of and beheld how they were done, we learn to know and find out what will follow upon, and proceed from such & such the like actions, and what good or evil we are to expect, if we do such and such things, and so we obtain the gift of Approbation, Phil. 1. 9 and become wise as the children of Israel were (to counsel ourselves and others what at other times is best to be done, or not to be done. 1. Chro. 12. 33. as for example, we have in former times found that upon Mass days and other Papistical feast days, much hurt hath been done, by drunkenness, fight, quarrelling, and other mildemeanors, which for the time to come we thereby learn to be wary of, and are warned to shun them upon other mass days, and to withdraw ourselves and others from them, we are also taught, that the healths which are drunk in sign o● love, have caused much trouble at feasts and banquets, and induced great inconveniences, and therefore we learn to shun them, and as horn Beasts, to banish them out of our feasts, Exod. 21. 28. 29. 30. And thus by means of the aforesaid declarations (Gods grace helping us) we learn how to guide and carry ourselves in these wicked and dangerous days, that are so full of inducements, stopps, stumbling blocks, and offences, holily and safely into the way of peace, and thereby daily fit and further ourselves in our journey towards God's kingdom in heaven, the place that we aspire unto.  
The third is, that we are likewise by the aforesaid considerations made always prompt and ready in all the things aforesaid, and in all other things that belong to a spiritual life, and the service of the most high God, to direct ourselves, & to go forward therein with all boldness, confidence, and spiritual strength. For touching boldness, and courage, when by experience with David we have found, that God's word and works agree so well together, strengthen so much one the other, and keep so friendly and fast the one to the other, We are not afraid to speak thereof before Kings and Princes when need requireth, Psal. 119. 46. Yea, then with all boldness we will uphold, defend, and advance God's cause, being well assured, that maintaining the same we shall not be ashamed thereby. Secondly, we shall also do it with confidence of heart, not as those that hear of it only by report, but that by our own experience and good knowledge speak and further that which we do. The Apostle witnesseth, that being confident in the fear of the Lord, he moved many to the like confidence, 2 Cor. 1. 10. And it is strange to consider, how certainly they have spoken of heaven, of hell, of the comfort of the holy Ghost, of guiltiness of Conscience, of the joy of the godly, and of the hellish lives of the ungodly, that have noted and marked such things, and have found them true by experience in themselves, or in others: lastly, we shall also do all this with strength, and that not in this regard only, because doing it with boldness and confidence, we shall thereby the more forcibly work upon men's minds; but further also in that being holpen by the aforesaid experience, we shallbe able the more fitly to apply the places of holy Scripture to the understanding of those we shall have occasion to deal with, whereby they may the better perceive and know, that God speaketh by us, and may thereby be moved to fall down on their knees, and honour God, 1 Cor. 14. 24. 25.   

CHAP. XX. The conclusion of all, wherein is showed, that we must only refer ourselves unto God, and not forsake a good cause, because it seemeth, not to go forward as we wish it should.  
BY all that hath formerly been said, we may also learn to be contented with that condition, state, and manner of life, whether it be prosperous or not prosperous (or whatsoever it be) that the Lord shall be pleased to allot unto us, and to expect a good end and issue thereof. For by that which we have before showed, we may plainly see and perceive that we are not wise enough to rule and govern ourselves, that we have not earnestly sought the same, but refused it, which we now wish that we had obtained, yea, that often times with might and main we have sought to put that from us which afterward we have found to be very needful and necessary for us, and might have done us much good, and that the Lord our God hath always much better directed our cause, than we could either device, or had power to conceive, yea, and that in our greatest troubles a blessing hath been cast thereupon, and that we have been so careless and heedless thereof, that it was our own faults that we perceived it no sooner, but rather that our hearts for a time have in a manner been overcome with grief and heaviness.  
Again, thus may we be also comforted in all tribulations, and adversities, when by our own experience our souls are able to set before themselves the gracious care which our Lord God hath always had of those that are his people, in all their necessities, and although matters seem to be prolonged, and our deliverance to be delayed, yet we must not doubt thereof, for we have learned by the former considerations, that the Lord is wont oftentimes to go round about, and to fetch matters a far off, in the comforting and helping of his people, that so he may have the more honour, and may minister more cause of comfort to his Children, when unexpectedly he helpeth them, and by one means or other unlooked for, procureth their deliverance, as it evidently appeared in the Children of Israel's cause in Hamon's time, as also in Joseph's, David's, and others causes, whom he intended to exalt; and yet daily in many accidents that befall Gods children in this age, yea, and in our own affairs, for how often have we also before this time been laid in the mire to the very knees and ell-bowes, and trod under feet by proud persons, and yet at the last hath the Lord lifted up our heads, and hath made us a free people, as at this day it appeareth; So that in this respect when it seemeth to go against us, we may speak of the Lord our God, unto our souls, as Naomi said to Ruth of Boaz, Sat still my daughter until thou know how the matter will fall out, for the Lord will not be at rest until he have brought it to a good end, Ruth 3. 18. And we must learn with all patience and quietness of mind to commend all our affairs to God, as we see that the Lord jesus Christ did, who in the greatest dangers, and those that seemed to be most prejudicial to God's cause, was still and quiet, and committed the matter unto God, that judgeth righteously, as when he was told that Herod the King had cut of the head of john his forerunner, a cruel deed, and such a one as seemeed to be very prejudicial to God's cause, he put it up peaceably, suffered it to go on, took care for himself and his Disciples, and the better to secure them, & to get out of cruel Herod's hands, went apart into another place, but proceeded still in his vocation, and the work which his heavenly Father had apppointed him to do.  
And thus being holpen by the consideration aforesaid, and the experience which thereby we have reaped, to the comfort and consolation of our hearts in all troubles and oppressions, we may always be assured of this, that all the troubles that be fall the children of God, is unto them as the trouble of joseph, as the holy Scripture calleth it, that is, such manner of trouble as whereby great joy prosperity and great promotion is laid up in store for them. For we know all right well, that all the miseries and troubles that fell upon joseph, all the misfortunes and tribulations that for a time happened unto him, the hatred of his brethren against him, their selling of him, his bondage, his false accusation, of adultery by Potiphers' wife imposed on him, and his wrongful imprisonment that followed there upon, that all these things did altogether work for and procure Joseph's good, Rom. 8. 28. and did altogether strengthen him, and was a great furtherance of his promotion and advancement, as we may read in Gen. 37. 39 40. 41. 42. And of the like nature are all the troubles and miss▪ fortunes, which Gods people and his Church endure for a time, which in the end therefore shall turn to their good, and are nothing mean while, but as a preparative to their future advancement. And therefore are the troubles of God's Church and children, their cruel persecutions, their great overthrows, the death of Martyrs, and what soever else seemeth most of all to cross them, by the Prophet termed in a special manner the troubles of joseph, Amos 6. 6.  
This we must seriously think upon, and with long suffering and patience bend ourselves and abide, and in all our adversities assure ourselves, that when the Lord hath done all his works upon Mount Zion and among his people, he will then rise up, and lift up his people's heads again, in the fit time of their need, as he did with joseph when the time of his advancement was come, and strike their enemies in the hinder parts, and lay a perpetual shame upon them: Furthermore this may teach and instruct us, that what troubles soever fall upon the people of God, we must not doubt of their good cause and religion, nor abandon a good matter, and withdraw our hands from it, because it proceedeth not well at the first, but remembering that the Lord our Lord hath not eyes of flesh, nor seeth as men do, job 10. 4. we must thereupon conclude, that the Lord suffereth such troubles to fall upon us▪ thereby to prove us, and to see whether we will cleave unto him, and hold with his people, not only when they are in wealth and prosperity, but then also when they are in trouble and adversity, and withal part with and impart to them of our means, as much as conveniently we may, for the easing and helping of the poor oppressed Saints and servants of God: and such as have no means to do it, must earnestly endeavour by their prayers unto God, beseeching him to aid his people, and to fight for them, when they are in distress, praying in the Spirit, as God's people do, when they have no other means, and saying to the Lord with them▪ Remember this, that the enemies have reproached thee O Lord, and that the foolish people have blasphemed thy name. O deliver not the soul of thy turtle Dove, unto the multitude of the wicked, forget not the congregation of thy poor for ever, have respect to the Covenant, for the dark places of the earth are full of the inhabitations of cruelty. O let not the oppressed return ashamed; let the poor and needy praise thy name; arise O God, plead thy own cause, remember how the foolish man reproacheth thee daily; forget not the voice of thy enemies; the tumult of those that rise up against thee increaseth continually, Psal. 74. 18. 19 20. 21. 22. 23.  
But those that have better means must employ all their means to that end, as those godly Princes OBEDIAH and NEHEMIAH; and as all the judges of ISRAEL did, who took the cause of GOD'S people in hand when it was in greatest distress, and by GOD'S blessing brought it to a happy end, to their own praise, and the people's comfort: for which their names also shall be blessed to the world's end.  
Whereas on the contrary, a fearful threatening is denounced against EDOM, Israel's brother, even that he should be rooted out, For his violence against his brother jacob. And observe I pray you what this his violence was, at such time, saith the Lord, as thou stoodst on the other side, in the day that the strangers carried away captive his Forces; and forreners entered into his gates, and cast Bolts upon jerusalem, even thou wast as one of them. And let every man mark this last sentence concerning the manner of his ruin and rooting out, and think well thereupon; Therefore shall shame cover thee, and thou shalt be cut off for ever, Obadiah, verses 10. and 11. And no marvel: For Meros' was cursed, not because it holp the enemies of GOD, but only because it did not aid GOD'S people; Curse ye Meros', saith the Angel of the Lord; Curse ye bitterly the enhabitants thereof, because they came not to the help of the Lord, to the help of the Lord against the mighty, judges the 5. Chapter▪ and the 23. verse. Reuben also th● elder of the Children of jacob, from whom most help was expected, was gently admonished, and that for withdrawing himself; saying, Why abodest thou among the Sheepe-foulds, to hear the bleat of the Flocks, for the divisions of REUBEN there were great thoughts of heart, judges the 5. Chapter, and verse 14.  
To conclude, Let all godly hearted men therefore in the need and necessity of God's people, think seriously upon the Commandment of the LORD, which he giveth when his people are in trouble; saying, The Inhabitants of the Land of TEMAN brought water to him that was thirsty; they prevented with Bread him that fled. For they fled from the sword, from the drawn sword, and from the bend Bow, and from the grievousness of war, ESAY 21. 14. 15.  
And having ripely weighed and considered all things, follow MOSES the Prince of ISRAEL; Choosing rather to suffer affliction with the people of GOD, then to enjoy the pleasures of sin for a season: Esteeming the reproach of Christ greater riches than the treasures of Egypt, Hebr. 11. 25. 26.  
Yea, this will all those do that have the eye of Faith with MOSES; For he had respect unto the recompense of the reward, which by Grace is prepared for all those, that following GOD'S counsel, come to help his people in their need, and rightly judge of their afflictions; For so it is written, Blessed is he that considereth the poor, the Lord will deliver him in the time of trouble. Psal. 41. 1. ⸪   
FINIS.