A COUNTERPOISON: OR, SOVEREIGN ANTIDOTE AGAINST ALL GRIEF. AS ALSO, The Benefit of Affliction; and how to Husband it so, that the weakest Christian (with blessing from above) may be able to support himself in his most miserable Exigents. TOGETHER WITH The Victory of Patience. Extracted out of the choicest Authors, Ancient and Modern, both Holy and Humane. Necessary to be read of all that any way suffer Tribulation. The Second Edition, corrected and much enlarged By the Author. All that will live godly in Christ Jesus, shall suffer Persecution, 2. Tim. 3. 12. LONDON, Printed by J. B. and S. B. and are to be sold by Philip Nevil at the Sign of the Gun in Ivy-lane. 1641. Courteous Reader. IN the perusal of this Treatise (which as the Author hath enlarged and refined it, is become a new Work) thou shalt find such variety of useful matter laid down in an accurate and methodical way, and embellished with such Ornaments of delightful illustration, that it will be hard to say, whether the Authors Reading and Paines, or thy Profit and Delight will exceed: But the Ear trieth Words, as the Mouth tasteth Meat, Job 34. 3. Only read it (without prejudice) and the Work will sufficiently praise itself; if either Matter or Manner, Argument or Art can do it. Thomas Westfield. D. D. Daniel Featley. D. D. Samuel Slater. To the READER. NO Humane action can be framed so persect, but it shall have some delinquencies; to prove that more were in the Comprisor: and it is almost as easy to find faults, as to make them. His bodily presence (say they) is mean, and his speech contemptible, 2 Cor. 10. 10. To spy the inconveniences of a House built, is nothing: but to lay the Plot well at first, requires the Pate of a good Contriver. All Alehymists can do well ill they come to doing: But there is a surther distance from nothing to the least thing in the World, then between it and the greatest. All public actions are subject to divers, and uncertain Interpretations; for a great many heads judge of them, and men's censures are as various as their palates, John 7. Our writings are as so many dishes; our Readers, Guests. Books are like faces; that which one admires another slights. Why? Some will condemn what they do as little understand as they do themselves: Others, the better a thing is, the less they will like it. They hate him (saith Amos) that rebuketh in the gate, and they abhor him that speaketh uprightly, Amos 5. 10. You know Herod's festered Conscience could not endure John Baptists plaster of truth; A galled back, loves not the currycomb; A deformed Face, loathes the true Glass: Yea, as nothing is more bitter than Honey to him that hath the Jaundice, so nothing more hateful to the desperately wicked, than good Counsel: with Balaam, they grudge to be stayed in the way to death, and fly upon those that oppose their perdition. And how should they other then miscarry, who have a Pirate (the Flesh) for their guide? So that if a Man should observe the Wind of Applause, he should never Sow, or regard the Clouds of Aspersion, he should never Reap. But I had rather hazard the Censure of some, then hinder the good of others: Wheresore I have added to the former selected flowers, as many more, whence any sedulous Bee may load himself with Hony. To fore-relate their variety, and several worths, were to imitate an Italian Host, meeting you on the way, and promising beforehand, your fare and entertainment. Wherefore let it please you to see and allow your cheer. Only, in general: my Book is a feast; wherein wholesomeness strives with pleasantness, and variety with both. Each Chapter is a several dish, stuffed full of notable sayings and examples (sor that's the meat) by which a Man may not only become more eloquent, but more wise; not alone, able to say well, but to do well; for acquaint and elegant Phrases on a good subject, are baits, to make an ill Man virtuous. Pithy Sentences, curious Metaphors, witty Apothegms, sweet Similitudes, and Rhetorical Expressions (which Aristotle would have, as it were, sprinkled in the most serious discourses) are to the mind, as Music to the body; which (next to sleep) is the best recreation. Or as pleasant and delectable Sauce, which gives a more savoury taste to wholesome and profitable Divinity. And thou shalt finde but few here, which are not both sinewy, and sharp: mucrones verborum, pointed speeches; either fit to teach, or forcible to persuade, or sage to advise and forewarn; or sharp to reprove, or strong to confirm, or piercing to imprint. But alas! most Men regard not what is written, but who writes; value not the Metal, but the Stamp which is upon it. If the Man likes them not, nor shall the matter. To these, I say little, as they deserve little: and turn my speech to all that reserve themselves open, and prepared, to receive each profitable instruction, and continual amendment; to the Ingenuous Reader, that sucks Honey from the self same flower which the Spider doth poison; wishing him to con that out of this Treatise, which he did not know before; and well note what speaks to his own sin: And perhaps he may, in this short journey make more true gain, than Salomon's Navy did from Ophir, or the Spanish fleet from the West-Indies; for in so doing, he shall greatly increase his knowledge, and lessen his vices. In a few days he may read it, and ever after, he the better for it. But me thinks I am too like a careless Porter; which keeps the guests without doors, till they have lost their stomaches; wherefore I will detain you no longer in the Porch, but unlock the door, and let you in. THE BENEFIT OF AFFLIction, & how to husband it so, that (with blessing from above) the weakest Christian may be able to support himself in his most miserable Exigents. CHAP. I. Why the Lord suffers his children so to be traduced, and persecuted, by his and their enemies: and first, That it makes for the glory of his power. IN the former * Sin stigma tized. Treatise, I have proved, that there is a natural enmity and a spiritual Antipathy between the Men of the World, and the children of GOD; between the seed of the Serpent, and the seed of the Woman. And that these two Regiments being the Subjects of two several Kings, Satan and Christ, are governed by Laws opposite and clean contrary each to the other: whereby it comes to pass, that grievous temptations and persecutions do always accompany the remission of sins: That all men (as Austin speaks) are necessitated to miseries, which bend their course towards the Kingdom of Heaven. For godliness and temptation are such inseparable attendants on the same person, that a man's sins be no sooner forgiven, and he rescued from Satan, but that Lion foams and roars, and bestirs himself to recover his loss. Neither can God's love be enjoyed, without Satan's disturbance. Yea, the World and the Devil therefore ●ate us, because God hath chosen us. If a Convert comes home, the Angels welcome him with Songs, the Devils follow him with uproar and fury, his old acquaintance with scorns and obloquy; for they think it quarrel enough that we will no longer run with them to the same excess of riot. 1 Peter 4. 4. That we will no longer continue miserable with them: they envy to see themselves cashiered, as persons infected with the plague will scoff at such of their acquaintance, as refuse to consort with them as they have done formerly. It is not enough for them to be bad themselves, except they rail at, and persecute the good. He that hath no grace himself, is vexed to see it in another: godly men are thorns in wicked men's eyes, as Job was in the Devils: because they are good, or because they are dear beloved of God: If a man's person and ways please God, the World will be displeased with both. If God be a man's friend, that will be his enemy; If they exercise their malice, it is where he shows mercy: and indeed he refuseth to be an Abel, whom the malice of Cain doth not exercise (as Gregory speaks;) for it is an everlasting rule of the Apostles, He that is borne after the flesh, will persecute him that is borne after the Spirit, Gal. 4. 29. not because he is evil, but because he is so much better than himself, 1 John 3. 12. Because his life is not like other men's, his ways are of another fashion, Wisd. 2. 15. I have also * In a Treatise not yet Printed. showed the Original, continuance, properties, causes, ends, and what will be the issue of this enmity; and therein made it plain, that as for the present, they suit like the Harp and the Harrow, agree like two poisons in one stomach, the one being ever sick of the other: so, to reconcile them together, were to reconcile Fire and Water, the Wolf and the Lamb, the Winds and the Sea together; yea, that once to expect it, were an effect of frenzy, not of hope. It remains in the last place that I declare the Reasons, why God permits his dearest children so to be afflicted. Reasons, why The godly are so patient in their sufferings. With other Grounds of comfort, and Uses: and first of the first. The Reasons why God suffers the same, are chiefly sixteen; all tending to his glory, and their spiritual and everlasting good, benefit, and advantage: for the malignity of envy (if it be well answered) is made the evil cause of a good effect to us; God and our souls are made gainers by another's sin. The Reasons and Ends which tend to God's glory are three: 1 It makes for the glory of his Power, 2 It makes for the glory of his Wisdom. 3 It makes much for his glory, when those graces which he hath bestowed upon his children, do the more shine through employment. 1. It maketh for the glory of his Power: Moses having declared, in what manner the Lord permitted Pharaoh to oppress the children of Israel, more and more, still hardening his heart, shows the reason of it in these words, That I may multiply my miracles and wonders in the Land of Egypt, That I may lay my hand upon Pharaoh, and bring out mine Armies, even my people by great judgements, that my power may be known, and that I may declare my Name throughout all the World, Exod. 7. 3, 4. & 9 16. When that multitude of Amonites and Moabites came to war against Jeh●saphat and the Children of Israel, intending to cast them out of the Lords inheritance, and utterly destroy them, to the dishonour of God; the Lord by delivering them from that sore affliction, gained to himself such honour and glory, That (as the Text saith) the fear of God was upon all the Kingdoms of the Earth, when they heard that the Lord had fought so against the enemies of Israel. 2 Chron. 20. 29. The judgement was upon some, the fear came upon all; it was but a few men's less, but it was all men's warning, 1 Cor. 10. 11. When the Lord brought again the Captivity of Zion (saith the Psalmist) Then said they among the Heathen, the Lord hath done great things for them, Psal. 126. 1. 2. God provides on purpose mighty adversaries for his Church, that their humiliation may be the greater in sustaining, and his glory may be greater in deliverance: yea, though there be Legious of devils, and every one stronger than many Legions of men, and more malicious than strong: yet Christ's little Floc● lives and prospers; and makes not this exceedingly for our Makers, for our Guardians glory? God's power is best made known in our weakens, 2 Cor. 12. 9 And our deliverance is so much the more wondered at, by how much the less it was expected. Impossibilities are the best advancers of God's glory; who not seldom hangs the greatest weights upon the smallest wears, as he doth those bottles of He ●ven (being of infinite weight and magnitude) in the ●of. 〈…〉 (where no man can make a feather hang) and the massy substance of the whole Earth and Sea upon nothing Job 26. 7. 8. Yea the whole frame of the He ●vens have no other Columns or Supporters to lean upon, than his mighty and powerful word, Gen. 1. 6, 7, 8. For what we le●st believe can be done, we most admire being done; the lesser the means, and the greater the opposition, the more is the glory of him who by little means doth overcome a great opposition: yea, it is greater glory to God to turn evils into good by overmastering them, then wholly to take them away. Now, if thy very enemies thus honour thee, how should thy friends (bought with thy precious blood) glorify thee? But the sweetest of honey lieth in the bottom. I pass therefore from the first to the second Reason. CHAP. II. That it makes for the glory of his Wisdom. 2. SEcondly, it maketh for the glory of his marvellons and singular wisdom, when he turneth the malice of his enemies to the advantage of his Church. I would (saith Paul) ye understood brethren that the things which have come unto me, are turned rather to the furthering of the Gospel: So that my bonds in Christ are famous throughout all the ' judgement-Hall, and in all other places; Insomuch that many of the brethren in the Lord, are emboldened through my bonds, and dare more frankly speak the word, Phil. 1. 12, 13, 14. The Apostles imprisonment was not the Gospel's restraint, but enlargement. In all other cases a gentle resistance, heightens the desire of the seeker; in this, the strength of opposition, meeting with as strong a faith, hath the same effect. Again, how admirably did the Lord turn the malice of joseph's brethren when they sold him into Egypt: And that devilish plot of Hamm against Mordecay and his people, to the good of his Church in general, and of Joseph and Mordecay in particular? Gen. 45. 8. 11. Hester 9 1, 2, 3. Their plots to overthrow Joseph and Mordecay, wereturned by a Divine Providence to the only means of advantaging them. And herein was that of the Psalmist verified, Surely the rage of man shall turn to thy praise, Psal. 76. 10. He who can do all things, will do that which shall be most for his own honour: And it is not so much glory to God to take away wicked men, as to use their evil to his own holy purposes; how soon could the Commander of Heaven and Earth rid the world of bad members? But so should he lose the praise of working good by evil instruments: it sufficeth that the Angels of God resist their actions while their persons continue. Yea, as in the Creation out of that confused Chaos, he drew forth this order'y and adorned world: so still out of Satan's Tragedies and Harliburlies, he brings forth swe●t order and comeliness: for God (many times) works by contrary means: as Christ restored the Blind man to his sight, with clay and spittle; he caused the Israelites to grow with depression, with persecution to multiply, Exod. 1. 12. The blood of the Martyrs is the seed of the Church. Persecution enlargeth the bounds of it, like as Palms oppressed, and Camomile trod upon, mount the more, grow the faster. Yea, it is admirable to consider, how the Gospel grew, maugre all the adverse blasts, and floods, which the billows of Earth, and bellows of hell could blow or pour out against it in those sanguinary persecutions: and as touching julian's in particular, Italy never abounded more with students, than when he had shut up all the School doors, and turned learning into exile. And so on the contrary, the very means which wicked men use, to establish their own power, proves (by God's providence) the only means of their ruin. Those Bahel● projectors would build themselves a Tower, whose top should reach unto Heaven, lest they should be scattered abroad: which act of theirs proved the only cause of their being scattered, and dispersed all the world over, Gen. 11. 4. 8. joseph's brethren sold him into Egypt, that so they might prevent his reigning over them: but God made it the only means of his reigning over them. Gen. 37. 20. 36. Pharaoh and his deep Counselors would deal wisely, in oppressing the Israelites; lest they should multiply and get out of his Land: but by this they multiplied the more, and got out the sooner, even to the ruin of him and his Country. Exod. 1. 9, 10, 11, 12. The chief Priests and Pharisees would most wisely put Christ to death, lest all men should believe in him. John 11. 47, 48, 53. When thereby chiefly all came to believe in him. For saith he, when I am lifted up from the Earth, I will draw all men unto me. John 12. 32. And not seldom, doth the Lord thus turn the deepest Counsels of H●man and Achitophel into foolishness. He that could prevent our sufferings by his power, doth permit them in his wisdom, that he may glorify his mercy in our deliverance; and confirm our faith by the issue of our distresses. 'tis as easy for God to work without means, as with them; and against them, as by either; but assuredly it makes more for the Maker's glory, that such an admirable harmony should be produced out of such an infinite discord. The World is composed of four Elements, and those be contraries: the Year is quartered into different seasons: the mind of man is a mixture of disparities, as joy, sorrow, hope, sear, love, b●te, and the like: the body doth consist and is nourished by contraries; how divers even in effect aswell as taste (wherein variety hits the humour of all) are the Birds and Beasts that feed us: And how divers again are those things that feed them? How many several qualities have the Plants that they Browse upon? Which all mingled together, what a well tempered Salad do they make? Thus you see that though saith be above ●e●son, yet is there a reason to be given of our faith. Oh what a depth of wisdom may lie wrapped up in those passages, which to our weak apprehensions may seem ridiculous! CHAP. III. That the graces of God, in his children, may the more shine through employment. 3. THirdly, it maketh for God's glory another way, when those graces which he hath bestowed upon his children, do the more shine through employment, and are the more seen and taken notice of by the World; surely if his justice get such honour by a Pharaoh; much more doth his mercy by a Moses: now Abraham's faith, Jobs patience, Paul's courage, and constancy, if they had not been tried by the fire of affliction, their graces had been smothered as so many lights under a Bushel, which now (to the glory of God) shine to all the World; Yea, not only their virtues, but the gracious lives of all the Saints departed, do still magnify him even to this day in every place we hear of them, and move us likewise to glorify God for them: wherefore happy man that leaves such a precedent for which the future Ages shall praise him, and praise God for him. And certainly, if God intends to glorify himself by his graces in us, he will find means to fetch them forth into the notice of the World. Who could know the Faith, Patience, and Valour, of God's soldiers, if they always lay in Garrison, and never came to the skirmish? Whereas now they are both exemplary, and serve also to put to silence the ignorance of foolish men, 1. Pet. 2. 15. Yea without enemies, valour and fortitude were of no use. Till we have sinned, Repentance either is not, or appears not: Neither is patience visible to others, or sensible to our selves, till we are exercised with sufferings: whereas these virtues in time of misery and exigents, shine as Stars do in a dark night. And what more glorious than with Noah's Olive-tree, to keep our Branches green under water? Or with Aaron's Rod, to bring forth ripe Almonds, when in appearance we are clung and dry? or with Moses Bush, not to consume though on a light fire? One Jupiter set out by Homer the Poet, was worth ten set out by Phidias the Carver, saith Philostratus; because the former flew abroad through all the world, whereas the other never stirred from his Pedestal at Athens: so at first, the honour and splendour of Jobs integrity was confined to Uz, (a little corner of A●abi●) yea, to his own Family; whereas by means of the Devil's malice, it is now spread as far as the Sun can extend his beams, or the Moon her influence; for of such a Favourite of heaven, such a mirror of the Earth, such a wonder of the world, who takes not notice? Who could know whether we be Vessels of gold, or dross, unless we were brought to the Touchstone of temptation? Who could feel the odoriferous smell of these Aromatical spices, if they were not pownded and bruised in the Mortar of affliction? The World's hatred and calumny to an able Christian, serves as bellows to kindle his devotion, and blow off the ashes, under which his faith lay hid; like the Moon, he shines clearest in the night of affliction: If it made for the honour of S●ul and all Israel, that he had a little Boy in his Army, that was able to encounter that selected great Giant, Goliath of the Philistims, and overcame him; how much more doth it make for God's glory, that the least of his adopted ones should be able to encounter four enemies? The World. 1 John 5. 4. The Flesh. Gal. 5. 24. The Devil. 1 John. 2. 14. & The Death. Rom. 8. 36. 37. The weakest of which, is 1 The Flesh. 2 The World. Now the Fl●sh being an homebred enemy, a Dalilah in Samsons bosom, a Judas in Christ's company; like a Moth in the Garment bred in us, and cherished of us, and yet always attempting to fret and destroy us: and the world a foreign foe, whose Army consists of two wings, Adversity on the lefthand; Prosperity on the right hand; Death stronger than either, and the Devil stronger than all; And yet that the weakest child of God only through saith in Christ (a thing as much despised of Philistims, as David's s●ing and stone was of Goliath) should overcome all these ●oure; wherein he shows himself a greater Conqueror, than William the Conqueror; yea, even greater than Alexander the Great, or Pompey the Great, or the Great Turk: for they only conquered in many years a few parts of the World: but he that is borne of God overcommeth the whole World, and all things in the world, 1 John 5. And this is the victory that overcommeth the World, even our faith, Vers. 4. And makes not this infinitely for the glory of God? Yea, it makes much for the honour of Christians. For, art thou borne of God? hast thou vanquished the World that vanquisheth all the wicked? Bless God for this conquest. The King of Spain's overcoming the Indies was nothing to it. If Satan had known his afflicting of Job would have so advanced the glory of God, manifested Jobs admirable patience to all Ages, made such a precedent for imitation to others, occasioned so much shame to himself, I doubt not but Job should have continued prosperous and quiet; for who will set upon his Adversary when he knoweth he shall be shamefully beaten? This being so, happy are they who when they do well, hear ill: but much more blessed are they, who live so well, as that their backbiting Adversaries seeing their good works, are constrained to praise God, and speak well of them. CHAP. IU. That God suffers his children to be afflicted and persecuted, by ungodly men, that so they may be brought to repentance. NOW the Reasons which have chiefly respect to the good of his children in their sufferings, being thirteen in number, are distinguished as followeth: God suffers his children to be afflicted by them. 1 Because it Brings them to repentance. 2 Because it Works in them amendment of life. 3 Because it Stirs them up to prayer. 4 Because it Weanes them from the love of the World. 5 Because it Keeps them always prepared to the spiritual combat. 6 Because it Discovers whether we be true believers, or Hypocrites. 7 Because it Prevents greater evils of sin and punishment to come. 8 Because it makes them Humble. 9 Because it makes them Christtheir head. 10 Because it Increaseth their Faith. 11 Because it Increaseth their joy and thankfulness. 12 Because it Increaseth their Spiritual wisdom. 13 Because it Increaseth their Patience. First, the Lord suffers his children to be vexed and persecuted by the wicked, because it is a notable means to rouse them out of careless security, and bring them to repentance; be openeth the ears of men (saith Elihu) even by their corrections, that he might cause man to turn away from his enterprise, and that he might ke●pe back his soul from the pit, Job 33. 16, 17, 18. The feeling of smart will teach us to decline the cause: Quiá sentio paenam, recogito culpám, saith Gregory the Great: punishments felt, bring to my consideration sins committed. Those bitter sufferings of Job toward his later end, made him to possess the iniquities of his youth, Job. 13. 26. Whereby (with Salomon's E●is-dropper, Eceles. 7. 21, 22.) he came to repent of that whereof he did not once suspect himself guilty; it made him not think so much of what he felt, as what he deserved to feel: in like manner, how do the clamours of S●tan, our own consciences and the insulting World constrain us to possess even the sins of our youth? There needs no other Art of memory for sin but misery. Satan's malice not seldom proves the occasion of true repentance, and so the devil is overshot in his own Bow, wounded with his own weapon. I doubt whether that Syrophenician had ever inquired after Christ, if her daughter had not been vexed with an unclean spirit; yea, whether the devil had been so effectually cast out, if he had with less violence entered into her, Mark 7. Our afflictions are as Benhadad's best Counselors, that sent him with a cord about his neck to the merciful King of Israel. The Church of God under the Cross is brought to a serious consideration of her estate, and saith, Let us search and try our ways and turn again to the Lord, Lam. 3. 40. Manasses also the King of Judah, that horrible sinner, never repent of his Idolatry, Murder, Witchcraft, etc. Till he was carried away captive to Babel, and there put in chains by the King of Ashur. But then (saith the Text) he humbled himself greatly before the God of his Fathers, 2 Chron. 33. 11, 12. Yea, read his confession, (for he speaks most feelingly) and you shall see, that the prison was a means of his spiritual enlargement. Even Vipers being lashed cast up all their poison. The body that is surfeited with repletion of pleasant meats must be purged with bitter pills; and when all outward comforts fail us, we are willing to be friend ourselves with the comfort of a good conscience, the best of blessings. Affliction is the Hammer which breaks our rocky hearts; adversity hath whipped many a soul to Heaven, which otherwise prosperity had coached to hell: was not the Prodigal riding post thither, till he was sound lashed home again to his Father's house, by those hardhearted and pitiless Nabals, which refused to fill his belly with the husks of the swine? And indeed, seldom is any man throughly awaked from the sleep of sin, but by affliction; but God by it, as it were by a strong purge, ●●pties and evacuates those supersluities of malice, envy, pride, security, etc. wherewith we were before surcharged. The Serpent's enmity may be compared to the Circumcision-k●ise which was made of stone, unto Rhubarb which is full of choler, yet doth mightily purge choler; or to the sting of a Scorpion, which though it be arrant poison, yet proveth an excellent remedy against poison. For this, or any other affliction when we are in our full career of worldly pomp and jollity, pulleth us by the ●are and maketh us know ourselves: My wants (saith one) kill my wantonness: my poverty checks my pride: my being slighted quells my ambition and vain glory: and as for sickness, it cuts the throat of vices: many saith Saint Austin have been wickedly well, that have been inocently and piously sick. Yea, I may call it the sum of Divinity, as Pliny calls it the sum of Philosophy; for what distressed or sick man was ever lascivious, covetous, or ambitious? He envies no man, admires no man, flatters no man, dissembles with no man, despiseth no man, etc. That with Governors or Friends can by no means effect, touching our amendment, a little sickness, or trouble from enemies will, (as Saint chrysostom observes.) Yea, how many will confess, that one affliction hath done more good upon them, than many Sermons? that they have learned more good in one days or week's misery, than many years' prosperity could teach them? untouched estates, and touched consciences seldom dwell together; and it is usual for them that know no sorrows, to know no God: repentance seldom meets a man in jollity, but in affliction the heart is made pliable and ready for all good impressions. True, if gentleness would serve, we should not smart; for God like a good Surgeon, first strokes the Arm, before he opens the vein: he sends for us by his Ambassadors of the ministry, yet we come not: Let him fire our field as Absalon did by Joab, we come presently: Or perhaps he afflicts another, to fright us: as great men's Children are corrected, by seeing others whipped, or as Apollonius would tame Lions, by beating dogs before them; for as God preacheth to us, no less in his Judgements than his Word; so when he strikes offenders, he would warn the standers by: and a wise man sees himself fall'n, or beaten in his neighbour. Yea, generous and ingenuous spirits, desire to be taught, abide not to be forced. It is for Tyrants to compel, for Asses to be compelled, saith Erasmus. A good natured Horse, saith Seneca, will be governed even by the shadow of the wand: whereas a resty Jade will not b● ordered by the spur. But if his word will not r●le us (as many, till God come with a strong hand will hold their corruptions as fast as Pharaoh the Israelites) his Rod shall, or if his Rod will not yet serve, his sword shall be drenched in our gall, and hathed in our blood, Deut. 32. 41, 42. Or if we scape for a time, yet our preservation from one judgement, is but our reservation to seven more, Levit. 26. Yea, he will send a succession of crosses, seven more▪ and seven more, and seven to that, to the conversion of his own and the confusion of his enemies, Vers. 14. to 39 When singing will not still the Child, the Rod must. Hard knots, must have hard wedges; strong asfections, strong afflictious; great corruptions, great calamities to cure them. So that God (through thy stubbornness) is forced to let lose Satan and wicked men upon thee, lest thou shouldest sleep in security till thou didst sleep in death eternally, even for thy good: And Affliction is but the shepherd's dog (as chrysostom speaks) to fetch us into Christ's Fold, perhaps by Barking only, and then we are more s●ard than hurt, perhaps in his mouth and then the poor sheep thinks he will surely worry it: but he is taught to fetch only, and therefore gripes not, but only carries and delivers it to his ma 〈…〉 o. When Children have done a fault, Mother's use to fright them with Bull-beggars; the Child thinks surely they will have him, but the mother hath a double policy, viz. to make them hate the fault, and love them the better: for they run to the Lap to hide them, and then will she make her own conditions: and so the very end which God aims at in setting those Adders upon thee, is that thou shouldst turn thine Eyes inward, that thou mayst see for what thou sufferest: pry narrowly into thine own forepast actions; which if thou dost, an hundred to one thou wilt find sin, it may be this very sin the cause of thy present affliction: and until thou dost si●t and try thine own heart for this Achan, and find out which is thy Isaac, thy beloved sin, look for no release, but rather that thy sorrows should be multiplied, as God threatened Eve. Wherefore liest thou on thy face, said God to Joshua: Israel hath sinned, up, search diligently, etc. Josh. 7. 10. 11. What evil hast thou done said the Mariners to the distressed Prophet, that this evil is come upon us? Let every such Ionas reflect upon himself, and say, What evil have I done? what sin have I committed or admitted? or what good have I omitted or intermitted? be it but one single sin, whether spiritual pride, or railing upon honest men in a handsome Language, or the like, and having found out the cause, grieve for it, turn from it. One flaw in a Diamond takes away the lustre and the price: one man in Law may keep possession: one Puddle if we wallow in it, will de●ile us: one piece of Ward land, makes the Heir liable to the King: one sin keeps possession for Satan as well as twenty: one poisonful Herb amongst many good ones, may put death in the pot; and so take away the goodness from the rest, as if there were none in it wholesome. Besides, how were the Angels in heaven punished for one fault? Achan for one sa●reledge? Mirriam for one slander? Moses for one unbelief? Ana●●as for one lie? Ely for his Indulgence only; David for his love to Bathshe●a only, etc. Wherefore look to it, for if we spare but one Agag, it may cost us a Kingdom: and such a Kingdom as is far better than the Kingdom of Saul. 1 Pet. 1. 4. Neither say of thy sin, as once Lot of Zoar; is it not a little one? for though men may, yet God will not wink at small faults, especially in his own. A little prick being neglected, may fester to a gangrene. As what is a mountain of Earth but an accumulation of many little dusts? or what is a flood, but a concurrence of many little drops? a small leak will sink the Vessel, unstopped; whereas a great one will not do it, if well kalked. The weakest Instrument, be it but a Bodkin, can pierce the flesh and take away the life unarmed; whereas Armour of prose will even beat off Bullets. Besides, whereas our greatest goodness merits not the lest glory, our least wickedness deserves great pain. The wages of sin (small or great) is death, Rom. 6. 23. bad work, sad wages. Wherefore l●t his correction bring forth conversion; cleanse your hands ye sinners, and purge your hearts ye double minded, Jam. 4. 8. Not your hands only, with Pilate, but your hearts with David; yea, and your eyes too, with Mary Magdalen, if it be possible, (though dry sorrow may be as good as wet) whose eyes were a Laver and hair a Towel, to wash and wipe the feet of Christ. Humble thyself like the Ninivites, Jona. 3. 6. Who put sackcloth upon their loins, and ashes on their heads, as those that had deserved to be as far under ground, as they were now above it. An humble submission, is the only way to disarm God's indignation, and be rid of his Rod, 1 Pet. 5. 6. By such a course as this, Jacob appeased that Rough man Esa●: Abigall diverted David from his bloody purposes: the Syrians found favour with Ahab, that None-such; as the Scripture styles him, 1 King's 20. 32, 33. Sin bringeth judgement, and only Repentance preventeth it: Thy sin hath kindled the fire of God's wrath, and only Repentance is as water to quench this fire. King Edward the first riding furiously after a servant of his that had displeased him, with a drawn sword in his hand, as purposing to kill him, seeing him submit, and upon bended knee su● for his life, not only spared him, but received him into favour: go thou and do the like: be thou but throughly sorry for thy sin●e, my soul for thine, God will be throughly satisfied; yea, grow better by it and God will love thee the better for it: As Lovers are wont to be best friends after falling out: for as bones out of joint, joined again, are stronger than before: so when God and we are reconciled by repentance, his asfections are stronger to us than before. The repenting Prodigal received such tokens of favour as his elder brother, who never broke out into that Riot never did. And whom did Christ honour with his first appearance, but Marry Magdalen? and the Angel, but Peter? Go, saith he, and tell his Disciples and Peter that he will go before you into Galilee, Mar. 16. 7. Though Peter had sinned above the rest, yet repenting he is named above the rest. Otherwise contrition without reformation (which is but like the crouching of a Fox, that being taken in a snare looks lamentably, but it is only to get out) will not prevail with God; he will neur leave pursuing thee, till the trayt●rs head be thrown over the wall. None so lewd but will seem conformable, when aprehended, or if they Riot in the Goal of their durance, yet when the Session comes, they begin to be a little calm, put off their disguises of dessolutenesse, and put o● some modesty, and semblance of humiliation: yea, than they change their Apparel, their garbs, their looks, and all to appear civil. Or let the Fox be chained up he will no more worry the Lambs, Pharaoh could relent when he felt the Plagues; but when they were over, so was his repentance: but what saith the Scripture? He that confesseth and forsaketh his sin, shall find mercy. Prov. 28. 13. Confession and confusion of sin must go together: yea, there must be a parting with the right Eye, in regard of pleasure, and the right Hand, in regard of profit: As for example, hast thou swallowed some unlawful gain and wouldst thou passifie God and thy Conscience? Vomit it up again by restitution: for where is no restitution of things unjustly gotten, their sins shall never be forgiven, as Saint Austin▪ speaks Non tollitur peccatum, nisi restitutur oblatum, For Repentance without restitution, is as if a thief should take away thy purse, ask thee pardon, say he is sorry for it, but keeps it still; in which case, thou wouldst say, he did but mock thee. But Pallas with all the graces may call Briareus with his hundred hands to bind this Jupiter; and all in vain. Wherefore I proceed. The skilful Chirurgeon, when he is launching a wound, or cutting off a Limb, will not hear the Patient, though he cry never so, until the cure be ended: but let there be once a healing of thy errors, and the Plaster will fall off of itself; for the Plaster will not stick on when the sore is healed. If the Father's word can correct the child, he will ●●ing away the rod, otherwise he must look to have his eyes ever winterly. Thus as the two Angels that came to Lot lodged with him for a night, and when they had dispatched their errand, went away in the morning: So afflictions which are the Angels or the Messengers of God, are sent by him to do an errand to us; to tell us, we forget God, we forget our selves, we are too proud, too self-conceited, and such like: and when they have said as they were bid, then presently they are gone. Why then complainest thou, I am afflicted on every side? like a child that cries out of his shoe, when the fault is in his foot: or the sick Patient who faults his bed when he should his back. Why groanest thou under thy burden, and criest out of unremedied pain? Alas, thou repentest not; trouble came on this message to teach thee repentance, give the messenger his errand, and he'll be gone. But if thou refusest to be reform, thou hatest to be healed. Alas, every Cain will groan under the penalty, whereas a David will grieve for the iniquity: but the one trembles as a slave, whereas the other fears as a son, and he that mourns for the cause of his punishment, shall mourn but a while; but he that mourns only for the punishment, and not for the cause, shall mourn for ever: the soul can not live while the sin lives; one of the two must die, the corruption or the Person; but Repentance is a Supersedeas, which dischargeth both sin and sorrow, moving God to be merciful, the Angels to be joyful, Man to be acceptable, and only the Devil and his to be melancholy. True God doth not merely (though mainly) smite and chastise his Children for sin, without any other respect; all his afflictive acts, are not punishments; some are for the benefit of the Creature, whether for probation or purgation, or reformation: and for the praise, whether of his divine power, or justice, or mercy, as appears by our Saviour's words, touching him that was borne blind, John 9 3. For though his Parents had sinned in themselves, and the man had sinned in his first parents, yet it was not the guilt of either, that was guilty of this blindness: and the like we may collect from Jobs example. Nevertheless, sin is still the Original; as when the headakes, and the members are sick, the fault is in the stomach. For this cause, saith the Apostle, (of the believing Corinthians) many are weak, (by linger diseases) many sick, (by sharp and grievous maladies) and many sleep (are dead outright, 1 Cor. 11. 30. Hence our so many diseases, miseries, maladies, troubles without, terrors within; it is this thief in the Candle that wastes us, this fly in the Box that corrupts us; this traitor in the heart, that betrays and exposes us to all perils. In which regard it was a sound and savoury reply of an English Captain at the loss of Calais, who when a proud Frenchman tauntingly demanded, when will you fetch Calais again? answered, when your sin 〈…〉 es shall weigh down ours. What, saith Saint Hierom, in the like case? by our sins are these Infidels made strong; and therefore a mean to lessen our punishments is, to lessen our sins, yea even Achior a very Ammonite could say thus to Holef●rnes, Inquire if this people have offended their God: otherwise all our warring will come to nothing. And it is very rare in this case if there be not some Achan in the Army, some Sheba in the town, some Ionas in the Ship, some distemper in the soul, disorder in the life, that God would have removed and remedied: as for instance; Ionas, how came he into the Whale's belly? was it not his own undutifulness? David, whence came all his troubles by Absalon, Ammon, Adoniah? was it not his fondness and indulgence? a●d so of Ely. Jacob, what might he thank for all his afflictions (whereof God gave him not a draught but made him a diet drink: so that he had scarce a merry day, for one trouble or another:) whom had he to thank for it? did he not thrust his own feet into the stocks by that threefold lie of his, uttered in a breath to get the blessing? Wherefore, if thou lovest thine own ease, deal freely and ingenuously with God and thine own soul; for sin and punishment are inseparable companions, and go tied together with chains of Adamant, as the Poet speaks, like individual twins, they are borne together, live together, are attended one by the other, as the body by the shadow: where sin is in the Saddle, there punishment is on the Crupper; whence it is, that the Hebrews have but one and the same word for them both. Ob: But thou hast repent and resolvest to be reform. An: Many in time of distress have strong resolutions and promise fair, even a Candle as big as a Mast: but trouble being over, one of ten in the pound were well: which proves they never truly repent. Yea, in stead of being better they grow worse, like one that falls into a relapse from an Ag●e, to a burning fever, which peradventure would be thy case, if God should now release the: at least thou mayst fear it: for to seek unto God only in affliction, is suspicious, and such seekers commonly are rejected with scorn, Proverbs 1. 24. to 33. Indeed, if thou shalt persevere (when thou art released) in doing that which now thou purposest, it is an infallible sign thy repentance is sound; Otherwise not. CHAP. V. That it serves to work in us amendment of life. 2. SEcondly, the malice of our enemies serves to work in us amendment of life. Every Affliction sanctified, rubs off some rust, melts off some dross, strains out some corruption, etc. which done, we rise out of trouble, as Christ rose out of the grave: for when the gold is fined the fire shall hold it no longer. The outward cold of affliction doth greatly increase the inward beat and fervour of the Graces of God in us. Indeed no Chastisement (saith the Author to the Hebrews) for the present seems to be joyous, but grievous; But afterwards it bringeth the quiet fruit of righteousness to them that are thereby exercised, Heb. 12. 11. We are dunged with reproaches, that we may prove a richer soil for grace, as Nazianzen speaks, (alluding to the parable of the Figtree.) God beats us, that he may better us: he hedgeth us about with thorns, that he may keep us within compass, lest we break over into Satan's pastures: which indeed will fat us, but to the slaughter. Yea, he pricks us with Goads, that he may let out our ill humours, and happy thorns or Landsets of tribulation are those, which open a vein for sin to gush out at. God strips the body of pleasures to clothe the soul with righteousness, and oftentimes strengthens our state of grace by impoverishing our temporal estate: for commonly the more Prosperity, the less Piety. The poor (saith Christ) receive the Gospel though the rich are more bound. It was an observation of Tacitus, that raising of the fortune, did rarely mend the disposition; only Vespas●an was changed into the better; yea, if it makes us not worse, it is a wonder. Evagrius gives it as a high praise of the Emperor Mauritious, that in the height of all his Majesty, he retained his ancient Piety. We serve God, as our servants serve us: of which many have too good clothes, others too much wages, or are too fine fed to do work, as aesops Hen being over fed was 〈◊〉 fat to lay, or perhaps too many under them; as a Gentleman having but one servant, thought him over burdened with work, and therefore took another to help him: but having two, one of them so trusted to the others observance, that ofttimes they were both missing, and the work not done, than he chose a third; but was worse served then, than before: whereupon he told his friend: when I had one servant, I had a servant; when I had two, I had but half of one: now I have three, I have never an one. Few men can digest great felicity; Many a man hath been a loser by his gains, and found, that that which multiplied his outward estate, hath abated his inward, and so on the contrary. David was never so tender, as when he was hunted like a Partridge, 1 Sam. 26. 20. Jonah was at best, in the Whale's belly. Stevens face never shone so fair, as when he stood before the Counsel, Acts 6. 15. Whilst the Romans had wars with Carthage, and enemies in Africa, they knew not what vices meant in Rome. Now if the winter of the one is found to be the spring of the other, and the corruption of prosperity the generation of piety; who will esteem those things good which make us worse, or, that evil, which brings such gain and sweetness? Before I was afflicted (saith David) I went astray, but now do I keep thy Commandments, Psal. 119. 67. These evils do press us, but it is to God and to holiness. Yea, how much lower our afflictions weigh us down on Earth, so much the more earnestly our affections mount up to Heaven. An Egg will swim in salt water, but sink in fresh: so we. King David among so many public and private calamities and dysasters, kept his head above water, and stood upright in his heart to God: but King Solomon his Son even sunk in the midst of delights and pleasures. Too much rankness layeth the Corn: and Trees over-laden with Fruit, are their own ruin: Happy was he John 9 in being borne blind, whose gain of bodily sight made way for the spiritual, who of a Patient became an Advocate for his Savieur, who lost a Synagogue and found Heaven, who by being abandoned of sinners was received of the Lord of glory; God rarely deprives a man of one faculty, but he more than supplies in another. The defect of corporal sight, hath not seldom mended the memory: for what is taken from one Sense is divided amongst the rest. When Zachary was dumb▪ John Baptist the voice was a breeding. Hannibal had but one ●ye, Appius, Claudius, Timelon, and Homer were quite blind; So was Mul●asses King of Tunis, and John King of Bohemia; But for the l●sse of that one Sense they were recompensed in the rest, they had most excellent mem●ries, rare inventions, and admirable other parts: Or suppose he send sickness, the worst Fever can come, does not more burn up our blood than our lust; And together with sweeting out the Surfeits of nat●●e, at the poares of the body, we weep out the sinful corruption of our nature at the poares of the Conscience; Yea the Author to the Hebrews saith of Christ himself, that though he were the Son, yet (as he was man) He learned obedience by the things which he● suffered, Heb. 5. 8. As in humane proceedings, Ill manners beget good Laws; So in Divine, the wicked by their evil tongues beget good and holy lives in the godly: Whence Plutarch adviseth us so circumspectly to demean ourselves as if our enemies did always behold us. Nothing sooner brings us to the knowledge and amendment of our faults, than the scoffs of an enemy, which made Philip of Macedon acknowledge himself much beholding to his enemies (the Athenians) for speaking evil of him, for (saith he) they ha●e made me an honest man, to prove them liars: Even ba●●en Leah when she was despised, became fruitful. So that we may thank our enemies, or must thank God for our enemies; Our souls shall shine the brighter one day for such rubbing; the cold wind cleanses the good grain: the hot fire refines the pure gold. Yea, put case we be gold, they will but try us; If Iron, they will scour away our rust. I say not that a wicked heart will be bettered by affliction: for in the same fire that gold is made bright and pure, dross is burnt and consumed: and under the same flail that the grain is purged and preserved, the husks are broken and diminished. Neither are the Lees therefore confounded with the Wine, because they are pressed and trodden under the same press or plank: but I speak of affliction sanctified, and of the godly. Yet let not the wickedest man be discouraged, for as when Christ called the blind man, the Disciples said, be of good comfort, He calleth thee: so may I say to thee that art burdened with any kind of affliction, be of good comfort Christ calleth thee, saying, Come unto me by repentance and amendment of life, and I will ease thee of thy sins and sorrows, here and hereafter; only as the blind man threw away his garment and followed Christ, so do thou answer him, I will forsake my sin●es a●d follow thee. For if God like a prudent Prince, maketh offers and famous of war, it is but to mend the conditions of peace. But farewell, I am for the already resolved; to whom I say, if the needle of affliction be drawn through us by reason of wicked men's malice, it is but to convey with it the thread of amendment, and their worst to the godly serves but as the Thorn to the breast of the Nightingale, the which (if she chance to sleep) causeth her to warble with a renewed cheerfulness. For as blows make balsa to mount, and lashes make tops to go, which of themselves would fall; so with their malice we are spurred up to duty, and made persevere in it, for commonly (like tops) no longer lashed, no longer we go. Yea, these very tempestuous showers bring forth spiritual flowers and herbs in abundance: Devotion (like fire in frosty weather) burns hottest in aflliction. Virtue provoked, adds much to itself: With the Ark of Noah the higher we are tossed with the ●lood of their malice, the nearer we mount towards Heaven. When the waters of the ●lood came upon the face of the earth, down went stately Turrets, and Towers; but as the waters rose, the Ark rose still higher and higher. In like sort, when the waters of afflictions arise, down goes the pride of life, the lust of the eyes; In a word, all the vanities of the World. But the Ark of the soul ariseth as these waters rise, and that higher and higher, even nearer and nearer towards Heaven. I might illustrate this point by many observable things in nature: We see W●ll-waters arising from deep Springs, are hotter in Winter than in Summer, because the outward cold doth keep in, and double their inward heat: And so of man's body, the more extreme the cold is without, the more doth the natural heat fortify▪ itself within, and guard the heart. The Corn receives an inward heat and comfort from the Frost and Snow which lieth upon it: Trees lopped and pruned flourish the more, and bear the fuller for it: The Grape when it is most pressed and trodden, maketh the more and better Wine; The drossy gold is by the fire resined; Winds and Thunder clears the air; Working Seas purge the Wine; Fire increaseth the sent of any Perfume; Pounding makes all Spices smell the sweeter; Linen when it is buckt and washed and wrung and beaten, becomes the whiter and fairer; The earth being torn up by the Plough, becomes more rich and fruitful; Is there a piece of ground naturally good? Let it lie neglected, it becomes wild and barren; Yea, and the more rich and fertile that it is of itself▪ the more waste and fruitless it proveth for want of Tillage and Husbandry. The Razor though it be tempered with a due proportion of steel, yet if it pass not the Grindstone or Whetstone, is nevertheless unapt to cut; yea, though it be made once never so sharp, if it be not often whetted it waxeth dull. All which are lively Emblems of that truth which the Apostle delivers, 2 Cor. 4. 16. We faint not, for though our outward man perish, yet the inward man is renewed daily: Even as a Lamb is much more lively and nimble for shearing. If by enmity and persecution (as with a knife) the Lord pareth and pruneth us, it is, that we may bring forth the more and better fruit; and unless we degenerate, we shall bear the better for bleeding: as Anteus, every time rose up the stronger when Hercules threw him to the ground, because he got new strength by touching of his Moher. O admirable use of affliction; health from a wound; cure, from a disease; out of grief, joy; gain, out of loss; out of infirmity, strength; out of sin, holiness; out of death, life: yea, we shall redeome something of God's dishonour by sin, if we shall thence grow holy. But this is a harder Riddle than Samsons to these Philistims. CHAP. VI That it stirs them up to prayer. 3. THirdly, because they quicken our devotion, and make us pray unto God with more fervency, Lord (saith Isaiah) in trouble they will visit thee, they poured out prayers when thy chastening was upon them, Isay 26. 16. In their affliction (saith Hosea) they will seek thee diltgently, Hosea 5. 15. That we never pray so feelingly, fervently, forcibly, as in time of affliction, may be seen in the examples of the children of Israel, Judg. 3. 9, 15. Elisha, 2 Kings 6. 18. Hezekiah, 2 Kings 19 15, 16. Stephen, Acts 7. 59, 60. And lastly, in Jehos●phat, who being told that there was a great multitude coming against him from beyond the Sea, out of Aram, it follows, That Jehosaphat feared, and set himself to seek the Lord, and proclaimed a fast throughout all Judah: Yea, they came out of all parts, and joined with him to inquire of the Lord, 2 Chro. 20. 3, 4, 13. Neither doth it make us alone which suffer, earnest in prayer, but it makes others also labour in prayer to God for us, 2 Cor. 1. 10, 11. Acts 12. 5, 12. As what true members participate not some way of the body's smart. It is only a Nero can sit and sing whiles Rome burns, whence we are taught to pray in the plural number, Our Father: and certainly he cannot pray or be heard for himself, that is no man's friend but his own. No prayer without faith, no faith without Charity, no Charity without mutual intercession. But I proceed, Crosses are the files and whetstones, that set an edge on our Devotions, without which they grow dull and ineffectual. jonah sleeps in the Ship, but prays hard in the Whale's belly. Prayer is the wing of the soul, wherewith it flies to Heaven, as meditation is the Eye wherewith we see God. But our hearts are like ●lintstones, which must be smitten ere they will cast out these sparks of devotion. Christ never heard of the Canaanitish woman until her daughter was miserably vexed with a Devil, but then she comes to him, and doth not speak, but cry: need and desire have raised her voice to an importunate clamour. The God of mercy is light of hearing, yet he loves a loud and vehement solicitation: not to make himself inclinable to grant, but to make us capable to receive blessings. And indeed the very purpose of affliction is, to make us importunate: he that hears the secret murmurs of our grief, yet will not seem to hear us till our cries be loud and strong: as Demosthenes would not plead for his Client till he cried to him, but then answered his sorrow, Now I feel thy cause. Prayer is as an Arrow, if it be drawn up but a little; it goes not far: but if it be pulled up to the head, flies strongly, and pearses deep; if it be but dribled forth of careless lips, it falls down at our feet; the strength of our ejaculation sends it up into heaven, and fetches down a blessing. The Child hath escaped many a stripe by his loud crying; and the very unjust Judge cannot endure the widow's clamour. So unto servant prayer God will deny nothing. Whereas heartless motions do but teach us to deny: Fervent suits, offer violence both to earth and heaven. so that if we ask and miss, it is because we ask amiss: we beat back the flame, not with a purpose to suppress it, but to raise it higher, and to diffuse it. We stop the stream that it may swell the more, and a denial doth but invite the importunate, as we see in the Canaanitish woman, Mat. 15. Our holy longings are increased with delays; it whets our appetite to be held fasting, and whom will not Need make both humble and eloquent? If the case be woeful, it will be expressed accordingly; the despair of all other helps, sends us importunately to the God of power; but while money can buy Physic, or friends procure enlargement, the great Physician and helper is not sought unto, nor throughly trusted in. It is written of the children of Israel, that so soon as they cried unto the Lord, he delivered them from their servitude under Eglon King of Moab; yet it is plain, they were eighteen years under this bondage undelivered, Judg. 3. 14, 15. Doubtless they were not so unsensible of their own misery as not to complain sooner than the end of eighteen years: the first hour they sighed for themselves, but now they cried unto God. They are words, and not prayers, which fall from careless lips; if we would prevail with God, we must wrestle; and if we would wrestle happily with God, we must wrestle first with our own dulness; yea, if we felt our want, or wanted not desire, we could speak to God in no tune but cries, and nothing but cries can pierce Heaven: the best men's zeal is but like a fire of green wood, which burneth no longer than whiles it is blown. Affliction to the soul is as plummets to a Clock, or wind to a Ship; holy and faithful prayer, as oars to a Boat, and ill goeth the Boat without oars, or the Ship without wind, or the Clock without plummets. Now are some afflicted in reputation, as Susanna was; others in children, as Elie; some by enemies, as David; others by friends, as Joseph; some in body, as Lazarus; others in goods, as Job; others in liberty, as John. In all extremities let us send this messenger to Christ for ease, faithful and servant prayer; if this can but carry the burden to him, he will carry it for us, and from us for ever. Neither can we want encouragement to ask: when as the sick of the palsy but asked health, and obtained also forgiveness of sins. When Solomon but desired wisdom, and the Lord gave him wisdom, and honour, and abundance of wealth. When Jacob asked but meat and clothing, and God made him a great rich man. When Zacheus desired only to ●●ave a sight of Christ, and was so happy as to entertain him into his h●use, into his heart, yea to be entertained into Christ's kingdom. We do not (yea in many cases we dare not) ask so much, as God is pleased to give: Neither dost thou O Saviour measure thy gifts by our petitions, but by our wants, and thine own mercies. True, if the alwise God shall foresee that thou wouldst serve him as the prodigal son served his father, who prayed but till he had got his patrimony, and then forsook him, and spent the same in Riot, to the giver's dishonour; as too many use 〈◊〉 the Ocean of God's bounty, as we do the Thames; it brings us in all manner of provision: clothes to cover us, fuel to warm us, food to nourish us, wine to che●re us, gold to enrich us: and we in recompense soil it with our rubbish, filth, common shores, and such like excretions: even as the Cloud that's lifted up and advanced by the Sun, obscures the Sun. In this case he will either deny thee in mercy, as he did Saint Paul, 2 Cor. 12. 8, 9 and our Saviour himself, Math. 26. 39 or grant thee thy requests in wroth, as he did a King to the Israelites, and quails wherewith he fed their bodies; but withal sending leanness into their souls, Psal. 106. 15. And well doth that Child deserve to be so served, who will lay out the money given him by his father to buy poison, or weapons to murder him with. Wherefore let thy prayers not only be fervent, but frequent for thy wants are so. And be sure to ask good things to a good end, and then if we ask thus according to Gods will in Christ's name, we know that he will hear us, and grant whatsoever petitious we have desired, 1 John 5. 14, 15. CHAP. VII. That it weanes them from the love of the world. 4. FOurthly, our sufferings wean us from the love of the world, yea, make us loath and contemn it, and contrary wise fix upon Heaven, with a desire to be dissolved. S. Peter at Christ's transfiguration, enjoying but a glimpse of happiness here, was so ravished and transported with the love of his present estate, that he breaks out into these words, Master, it is good for us to be here; he would fain have made it his dwelling place: and being loath to depart, Christ must make three Tabernacles, Mat. 17. 4. The love of this world so makes us forget the world to come, that like the Israelites we desire rather to live in the troubles of Egypt, then in the land of promise. Whereas S. Paul having spoken of his bends in Christ, and of the spiritual combat, concludeth, I desire to be dissolved, and to be with Christ, which is best of all, Phil. 1. 22, 23. Yea, it transported him to heaven before he came thither: as Mary was not where she was, but where her desire was, and that was with Christ. Prosperity makes us drunk with the love of the world, like the Gadereans, who preferred their swine before their souls: or him in the parable, that would go to see his farm, and lose heaven: or the Rich glutton, who never thought of heaven, till he was in hell: and thousands more, who if they have but something to leave behind them, 'tis no matter whether they have any thing to carry with them. But as sleep composeth drunkenness, so the cross will bring a man to himself again: for when the staff we so nourish to bare us, become a cudgel to beat us: when we find the world to serve us, as the Jews did Christ, carry us up to the top of the hill, and then strive to throw us down headlong: Luke 4. 29. When the mind is so invested with cares, molested with grief, vexed with pain, that which way soever we cast our eyes, we find cause of complaint: we more loath the world then ever we loved it, as Amnon did his sister Tamor: yea, when life which is held a friend, becomes an enemy, than death which is an enemy becomes a friend, and is so accounted: as who having cast Anchor in a safe Road, would again wish himself in the storms of a troublesome Sea? Yea, in case we have made some progress in Religion, and found a good conscience sprinkled with the blood of Christ, (the marrow of all comforts,) and resolved with Joseph to forsake our Coat rather than our Faith: yet if the world but make new offers of preferment, or some large improvement of profits and pleasures; we begin to drawback, or at least we know not whether to choose: like a horse that would, and yet would not leap a ditch. And after a little conflict, having half yielded to forsake that with joy, which cannot be kept but with danger; we resolve thus: The same God which hath made my crosses cheerful, can aswell make my prosperity conscionable. Why then should I refuse so fair an offer: but alas, having made our obayce, it is not long ere these pleasures and honours, these ●icbes and abundance, prove as thorns, to choke the good seed of God's word formerly sow●e in our hearts: as it is Math. 13. 22. For prosperity to Religion, is as the Ivy to the Oak, it quickly eats out the heart of it: yea, as the Misselto and Ivy (sucking by their strait embraces, the very sap, that only giveth vigetation from the roots of the Oak and Hawthorne,) will stourish when the Trees wither: so in this case, the corr●ption of the good is always the generation of the evil: and so on the contrary, crosses in the estate, diseases of the body, maladies of the mind, are the medsons of the soul: the impairing of the one, is the repairing of the other. When no man would harbour that unthrift Son in the Gospel, he turned back again to his Father, but never before. Lais of Corinth while she was young, doted upon her glass, but when she grew old and withered, she loathed it as much, which made her give it up to Venus. When Satan is let loose upon us to show us our sins, and the danger we are in, then farewell profit, farewell pleasure, treasure, and all, rather than I will endure such a rack, such a hell in my conscience. Whereas if we should only hear of misery, or read what is threatened in the word: though it might a little fright us, it would never mend us. Birds are frighted at first, with the husbandman's scarecrows, but after a while, observing that they stir not, are bold to sit upon them, and defile them. Thus as harmonious sounds are advanced by a silent darkness, so are the glad tidings of salvation. The Gospel never sounds so sweet, as in the night of persecution, or of our private affliction. When Virtue came down from heaven (as the Poets feign) rich men spurned at her, wicked men abhorred her, Courtyors scoffed at her, Citizens hated her; and being thrust out of doors in every place, she came at last to her sisters, poverty and affliction: and of them found entertainment. When it ceased to be with Sarah after the manner of the world, she conceived Isaac: so when it ceaseth to be with us after the manner of the world's favourites, we conceive holy desires, quietness, and tranquillity of mind, with such like spiritual contentments. Yea, we make faith our only option: whereas before we kept open house for all vices, as the States are said to keep open house for all Religions: or if not, it fares with piety as with holy water, every one praiseth it, and thinks it hath some rare virtue in it; but offer to sprinkle them with the ●●me, they shut their eyes, and turn away their faces: and no marvel, for we never taste this manna from heaven, until we leave the leaven of this Egypt. Now better the body or estate perish, than the soul: though we are too sensual to consent unto it, Plus pastor, in vulnere gregis, sui vulneratur. The loss of a graceless child cannot but grieve the father, though the father himself were in danger of mischief by that child: as David mourned for Absolom that would have cut his throat. True prosperity is hearty meat, but not digestible by a weak stomach; strong wine, but naught for a weak brain: The prosperity of fools destroyeth them, Prov. 1. 32. So that all temporal blessings, are as they hit: but if the mind do not answer, they were better mistress The more any man hath, the more cause he hath to pray, Lord lead us not into temptation: for we cannot so heartily think of our home above, whiles we are furnished with these earthly contentments below; but when God strips us of them, straitwayes our mind is homewards. Whiles Naomies' husband and sons were alive, we find no motion of her retiring home to Judah; let her earthly stays be removed, she thinks presently of removing to her Courstry: a delicious life, when every thing about us is resplendent and contentful, makes us that we have no mind to go to Heaven; wherefore as a loving mother, when she would wean her child from the dug, maketh it bitter with Wormwood or Aloes; so dealeth the Lord with us, he maketh this life bitter unto us by suffering our enemies to persecute and oppress us; to the end we may contemn the world, and transport our hopes from Earth to Heaven; he makes us weep in this Vale of misery, that we may the more eagerly long for that place of felicity, where all tears shall be wiped from our eyes. Our wine (saith Gregory) hath some Gall put into it, that we should not be so delighted with the way, as to forget wh●ther we are going. And this is no small abatement to the bitterness of adversities, that they teach us the way to Heaven: for the less comfort we find on earth, the more we seek above, and the more we esteem the best things: and we are very ungrateful if we do not thank him for that which so overcomes us, that it overcomes the love of the world in us. Experience shows, that in Countries where be the greatest plenty of fruits, they have the shortest lives, they do so surfeit on their abundance. Sicily is so full of sweet flowers, if we believe Diodorus Siculus, that dogs cannot hunt there; and it is questionable whether the enjoying of outward things, or the contemning of them be the greatest happiness: for to be deprived of them is but to be deprived of a die, wherewith a man might either win or lose; yea, doth not a large portion of them many times prove to the Owner like a treacherout die indeed, which flatters an improvident Gantester with his ow●e hand to thr●w away his wealth to another? Or to yield it the uttermost, gold may make a man the richer, not the better; honour may make him the higher, not the happier: and all temporal delights are but as flowers, they only have their month and are gone; this morning in the bosom, the next in the Bosom. The consideration whereof, made the very Heathen Philosophers hate this world, though they saw not where to find a better. Yea, it made Themistocles so undervalue transitory things in comparison of virtue, that seeing rich Brac●lots of previous stones, lie in his path, he ●ad his friend take them up, saying, Thou art not Themistocles. And indeed in ●s Heaven only that hath a foundation, Earth hath none, God hath hanged it upon nothing: and the things therein are very nothing. Nothing feeds pride nor keeps off repentance so much as, prosperous advantage. 'tis a wonder to see a Favourite study for aught but additions to his Greatness; God shall have much ado to make him know himself. The cloth that hath many stains must pass through many harders: no less than an odious leprosy will humble Naaman; wherefore by it the only wise God thought meet to sauce the valour, dignity, renown, victories, of that famous General of the Syrians. If I could be so uncharitable as to wish an enemy's soul lost, this were the only way, let him live in the height of the world's blandishments; for how can he love a second Mistress that never saw but one beauty, and still continues deeply enamoured on it? Why is the Lapwing made an Hieroglyphic of infelicity? but because it hath a little Coronet upon the head, and yet feeds upon the worst of excrements. The Peacock hath more painted Plumes, yet is the Eagle accounted the Queen of Birds, because she flieth nearest heaven. We often see, nothing carries us so far from God, as those favours he hath imported to us. 'tis the misery of the poor to be neglected of men; 'tis the misery of the rich to neglect their God: The B●dger being wounded with the prickles of the Hedgehog his invited guest, whom at first he welcomed and entertained in his Cabin as an inward friend, mannerly desiring him to depart in kindness, as he came; could receive no other answer than that he for his own part found himself very well at ease, and they that were not, had reason to seek out another seat that might like them better. It is but a fable, yet the moral is true, perspicuous, profitable. Many shall one day repent that they were happy too soon. Many a man cries out, O that I were so rich, so healthful, so quiet, so happy, etc. Alas, though thou hadst thy wish for the present, thou shouldst (perhaps) be a loser in the sequoll. The Physician doth not hear his Patient in what he would, yet heareth him in taking occasion to do another thing more conducible to his health. God loves to give us cools and heats in our desires, and will so allay our joys, that their fruition hurt us not: he knows that as it is with the body touching meats, the greater plenty, the less dainty; and too long forbearance causes a Surfeit, when we come to full food: So it fares with the mind touching worldly contentments; therefore he feeds us not with the dish, but with the spoon, and will have us neither cloyed nor famished. In this life, Mercy and misery, grief and Grace, Good and bad, are blended one with the other; because if we should have nothing but comfort, Earth would be thought Heaven: besides, if Christ-tide lasted all the year, what would become of Lent? If every day were Good-friday, the world would be weary of F●sting. Secundus calls death a sleep eternal; the wicked man's fear, the godly man's wish. Where the conscience is clear, death is looked for without fear; yea, desired with delight, accepted with devotion: why, it is but the cessation of trouble, the extinction of sin, the deliverance from enemies, a rescue from Satan, the quiet rest of the body, and infranchizement of the soul. The woman great with child, is ever musing upon the time of her delivery: and hath not he the like cause, when Death is his Bridge from woe to glory? Though it be the wicked man's shipwreck, 'tis the good man's putting into harbour: And hereupon finding himself hated, persecuted, afflicted, and tormented, by enemies of all sorts, he can as willingly leave the world, as others can forgo the Court: yea, as willingly die as dine; yea, no woman with child did ever more exactly count her time. No Jew did evermore earnestly wish for the Jubily, No servant so desires the end of his years, No stranger so longs to be at home: as he expects the promise of Christ's coming. It is the strength of his hope, the sweet object of his faith, in the midst of all sorrows the comfort of his heart; the heart of all his comforts, the encouragement of his wearied spirits, the common clasule, the continual period and shutting up of his prayers, come Lord Jesus, come quickly. Whereas the world's favourites go as unwillingly from hence, as boys from the midst of a game. Neither hath the rich man so much advantage of the poor in enjoying, as the poor hath of the rich, in leaving. True, rich men may also learn this slight: for the way to grieve less, is to love less. And indeed, what shouldst thou do in case thou seest that the world runs not on thy side, but give over the world, and be on God's side? Let us care little for the world, that cares so little for us; let us cross sail, and turn another way; let us go forth therefore out of the Camp, bearing his reproach; for we have no continuing City, but we seek one to come, Heb. 13. 13, 14. CHAP. VIII. That it keeps them always prepared to the spiritual combat. 5. FIfthly, the Lord permitteth them often to afflict and assail us, to the end we may be always prepared for tribulation 〈◊〉 as wise Mariners in a calm, make all their tackle sure and strong, that they may be provided against the next storm, which they cannot look to be long without. Or as experienced Soldiers in time of peace, prepare against the day of battle; and so much the rather, when they look every day for the approach of the enemy. They (saith Socrates) that set sail into a calm Sea in a fair quiet weather, have notwithstanding all instruments and materials ready, which may be of use in a tempest: so he that enjoys a prosperous and happy estate, if wise, doth even in that time prepare for the harder and more cross occurrents: and so much the rather, because a great calm presageth a sudden storm. The people of L●yish being rich and wanting nothing, grew careless and secure; and being secure, and mistrusting nothing, they were smoate with the edge of the sword, and had their City burnt, Judg. 18. The way to be safe is never to be secure. The walls of a City that are not repaired in peace, will hardly be mended in a siege. Alexander having set his Army in battle array, and finding a Soldier then mending his Arms, cashiered him; saying, that was a time of dealing blows, not of preparing weapons. We are oft times se● upon, to the end that we may continually buckle unto us the whole Armour of God, prescribed by Paul, Ephes. 6. 13. to 19 That we may be always ready for the battle by walking circumspectly, not as fools, but as wise. Ephes. 5. 15. Therefore redeeming the time, because the days are evil. Vers. 16. For as those that have no enemies to encounter them, cast their Armour aside and let it rust, because they are secure from danger; but when their enemies are at hand, and sound the Alarm, they both wake and sleep in their armour, because they would be ready for the assault. So if we were not often in skirmish with our enemies, we should lay aside our spiritual armour; but when we have continual use of it, we still keep it fast buckled unto us; that being armed at all points, we may be able to make resistance, that we be not surprised at unawares. Neither would it be good for us at present, if we had not these enemies to stand in awe and fear of; but much more inconvenient in divers respects: as wise Scipi● (that mirror of wisdom) told some, who with no small joy avouched that the commonwealth of Rome was now in safe estate, seeing they had vanquished the Carthaginians, and conquered the inhabitants of Pontus. Neither would he for that only reason have Carthage destroyed, because it should hinder Rome from sleeping. Yea, God himself would have the Hittites, Gargesites, Amorites, Canaanites, Peresites, Hivites, and Jebusites, (strong and warlike Nations,) to be in the midst of Israel, lest Israel should sleep in sin, and want matter for exercise, fight, and conquest. Here may be felicity with security; never with safety. The time when the envious man did sow his seed, was whilst mwn were in bed. No servants more orderly use their Master's talent, than those that ever fear their Masters sudden return. No Housholder more safe, than he who at every watch suspects the Thiefs entering. Samson could not be bound, till he was first got asleep: Wouldst thou not be overcome, be not seoure. Fly from the works of darkness at a great distance, and consider as well the bitterness of what will follow, as the sweetness of a momentany pleasure: not unlike a great personage of this Land, who said to his Lady (offering him a bribe in behalf of a suppliant) gentle Eve I will none of your Apple: Yea, in vigilancy and watchfulness, imitate the Nightingale, which sleeps with her breast upon a thorn for fear of the Serpent, which continually studies her ruin. We would not willingly a Tempest should take us without our Cloaks. Seneca reports of Caesar, that he did quickly sheathe the sword, but he never laid it off, The sight of a weapon discourageth a Thief. While we keep our Javelins in our hands, we escape many assaults. So that a Christians resolution should be like King alfred's, Si modò victor er as, ad crastina bell● pavebas, Si modo victus er as, ad ●rastina bella parabas. If we conquer to day, let us fear the skirmish to morrow. If we be overcome to day, let us hope to get the victory to morrow. a assaulted City must keep a careful watch, or it will not long hold out▪ yea, the provident Fen-man mends his bank●s in Summer, lest his ground be drowned in Winter. And we must so take our leaves of all afflictions, that we reserve a lodging for them, and expect their return. And so much the rather, because what hath been long expected falleth the easier: and evils precogitated, strike but weakly. CHAP. IX. How it discovers whether we be true believers or Hypocrites. 6. SIxthly, that we may experimentally know ourselves, and be known of others whet●er we be true believers or Hypocrites. First ourselves, divers play Alexander on the stage, but few or none in the field. Many can suffer Martyrdom in speculation, who being put to it cannot concoct a foul word. We are all valiant soldiers, till we come to ●ight: excellent Philosophers, till we come to dispute: Good Christians, till we come to master our own ●usts: but it is opposition that gives the trial, when Corruptions fight against the graces, and cause Argente to seem more bright in a sable field. Many while wealth lasts are very honest men and square dealers, at least seem so; yea, they will maintain that all hardness is to be endured rather than Conscience violated, or God offended: but ●all they into poverty, and then that they may maintain themselves, they will lie, deceive, steal, prostitute their Chastity, sell their consciences, and what not. Even Hazael before he met with an opportunity, could say, What? is thy servant a dog? and Balaam could brag, Though thou wouldst give me thine house full of gold I would not, etc. Yet when it came to the trial he did as bad, for little or nothing: but a man is in deed what he is in trial. If with the Pomecitron, Limon, and Oreng-tree, we are always green and always fruitful, Summer and Winter: if our souls shall like of Christ for a suitor when we find no other Jointure but the Cross; we are sure we are Christians. 2. That others may know us. A soldier is best known in the front of a Battle, a pilot in a storm, a nimble active man in a Race, and a Champion in the lists; How well the strings of an instrument are tuned and set, is best known when they are touched by the hand of a skilful musician. There must be differences among you (saith Saint P●ul) that the approved may be known, 1 Cor. 11. 19 For as Thrashing separates the straw, and Wynowing the chaff from the Corn; So persecution separates the hypocrite from the company of believers, Luke 22. 31. When a servingman follows two men w●lling together, we cannot tell which is his m●ste● till they part: so when the Gospel and outward prosperity go together, it is hard to judge which is most respected. Our Churches are full (blessed be God) but come we not to please others as the Poet made his Plays, or as Simon Magus was christened for company; or is it not more for fear of the Law, than for love of the Gospel? It is a great question, until persecution arising because of the Word, puts it out of question; but then is that of Claudius Taurinensis more than verified, they worship the dead Saints in a cold profession, while they whorry the living in a cruel persecution: so that if the Bramble had been the King of Trees, the Vine could not have met with worse usage. We all call ourselves Christians: why? it is an honourable thing to be so accounted: but who are such, is known only where the power of godliness is in contempt. Where (as S. Austen speaks) a Christian in name will scoff at a Christian indeed: for Christ, (saith Nazianzen) is stoned by many that are called Christians, though no otherwise then the Heathen Images are called Gods, as Justine Martyr notes, or as another hath it, many superstitiously adore the Crucifix that are enemies to the Cross of Christ. That Child (saith old Simem, meaning Christ) is appointed for a sign to be spoken against, that the thoughts of many hearts may be opened, Luke 2. 34, 35. O how wicked men manifest their hatred and enmity against God and his people so soon as Persecution ariseth, because of the Word! Yea, it would put a wise man into an ecstasy to think how profane men in such times will rail upon those, whom one day they will wish they had imitated; as Justine Martyr speaks. But it's well enough, for by this means both the malice of Satan and the world are better known and avoided. Demetrius the Silversmith resisted Paul, perhaps not so much for great Diana's sake, as the little Silver shrines by which his gain came in. The carnal Cape●n●ytes followed Christ while he fed them, Joh. 6. 26. Judas can be content to bear the cross, so he may bear the bag: but Job will trust in God though he kill him. Job 13. 15. and David in deepest distress, or desertion will hang on still, Psal. 43. last. Now who will not say give me the Bird that will s●ng in winter, and seek to my window in the hardest frost. There is no trial of friendship but in adversity: he that is not ashamed of my bonds, not daunted with my checks, not alienated with my disgrace, is a friend for me: one dram of that man's love, is worth a world of inconstant formality. But that friend is false hearted, who observeth me only for his own ends; like those the Philosopher speaks of, who were not his friends, but friends to his wealth: or like him in Clements, not his, but ●is riches kinsman. For these Wasps that make such Music about the Galley pot, show it was but the boney▪ h●y came for. And even the most hoggish Gadereans, will worship Christ during the springtides of God's favours, not when they enjoy the light of his countenance, but when his steps drop fatness, and their Corn and Wine increaseth. But alas, they are but bad works that need rewards to crane them up withal; for neither pain nor loss, much less the censure of lewd persons, will trouble a well planted mind. An Hypocrite like a fresh water soldier, may be Sea-sick in a calm, but the sincere Christians stomach endures all weathers: great changes never change him: Neither the King's favours, or honours, nor the Lion's den, could make Daniel lose one dram of his integrity. Neither the preposterous affection of the Lycaonians, when they would deify Paul and Barnabas, nor their devilish rage, when they go about to stone them, could procure either to yield one hairs breadth; and so of all the Martyrs that noble Army, whom neither the threatenings of fire, nor the fair and large promises of their cunning and cruel adversaries could cause them to shrink from Christ. Affliction trieth whether a man hath grace in his heart or no; Set an empty Pitcher (the resemblance of a wicked man) to the fire, it cracks presently; whereas the fall (which resembles the Child of God) will abide boiling; Gold embroidered upon Silk, if cast into the fire, loseth his fashion, but not his weight; Copper loseth his fashion and weight also: Persecution is the sword whereby our Solomon will try which is the true natural Mother, which the pretended. Afflictions are the waters where our Gideon will try whether we are fit Soldiers to fight the Battle of Faith. A faithful Wise (said Bradford) is never tried so to be, until she be assaulted: nor a faithful Christian so approved, till pro●ed by affliction. Peace and prosperity hides many a false heart, as the snow drift covers an heap of dung: but when affliction like Simmians ●●ror●, pierceth through the soul, than the thoughts of many hearts are discovered: than it appears plainly, that the love of God's children was not meritricious, nor their obedience mercenary. Many a man will do f●r another, that will not suffer for him: slight siusse will shrink when it comes to wetting: sergeant c●yne will prove dross when it shall be rubbed on the test, or cast into the c●usible. Behold (saith the Angel to the Church of Smyrna) it shall come to pass that the Devil shall cast some of you into Prison, that you may be tried, Revel. 2. 10. Strong drink tr●●th the brain, and hard meat the stomach. Gold and Silver are tried in the fire, men in the f●rn●ce of adversity; As the f●rn●ce proveth the Potter's Vessel, so do temptations try men's thoughts; Eccles. 27. 5. None but a regenerate heart can choose rather to suffer affliction with the people of God, then to enjoy the pleasures of sin. An easy importunity will persuade Orpah to return from a Mother in law to a Mother in nature; from a roylesome journey, to rest; from strangers, to her kindred; from a hopeless condition, to likelihoods of contentment: A little entreaty will serve to move nature to be good to it self; but to persist in actions of goodness, though tyranny, torment, death and hell stood in our way; this is that conquest which shall be crowned with glory. Nature is like Glass, bright, but brittle; The resolved Christian like Gold, which if we rub it, or beat it, or melt it, it will endure the teste, the touch, the hammer, and still shine more orient; For Virtues like the Stars, shine brightest in the night, and fairest in the frost of Affliction. But this is not all: for affliction will try and make known the truth and measure of each grace in particular. A temptation is like a question that examines what is in a man: As Balaam was tried and examined whether he feared God, or loved 〈◊〉 world most? when Balack told him, am not I able indeed to promote thee to honour? And Joseph no less, when in the arms of his tempting Mistress: but the one basely yields, and is cashiered for an hypocrite, the other comes off with an holy scorn, and God seals him chased, with a probatus est. 2. Again secondly, Affliction is a notable means, to try whether we have faith or not; The house built upon the sand, carries as good a show as the house built on the Rock; and in a clear sunshine day glisters as gallantly: but the winds, and tempests, when they are up, will quickly show the differen●●. Nothing is more easy then to trust God, when our Barns and Coffers are full; And to say, give us our daily bread, when we have it in our Cubbards: But when we have nothing, when we know not how nor whence to get any thing, then to depend upon an invisible bounty, this is a true and noble act of faith. Thirdly, what our wisdom and humility is. Plato being demanded how he knew a wise man, answered; 3. 4. When being rebuked he would not be angry, and being praised he would not be proud: Our disposition is never well known, until it be crossed; nor did Proteus ever change shapes, till he was straigtned and held fast. Magistracy and misery will soon show what manner of men we be; either will declare us better or worse than we seemed. Indeed, Prosperity (saith one) best discovers vice, but Adversity doth best discover Virtue: but he that is not good in both estates, would not be excellent in either; he who cannot bear honour with moderation, cannot bear contempt with patience: whereas a true Moses can be a moderate favourite at Court, and a well ●mtented shepherd in the field can turn and apply himself to any condition, and therewith be content, as S. Paul was; Phil. 4. 11. 5. Fifthly, what patience we have; The Sea when it is calm weather, is as still and quiet, as any river: but let the winds once arise, and you shall soon see a difference; then appears nothing but raging, and foaming out mire, and dirt. And that we are indeed, which we are in temptation: for can we not abide a drawing plastor to drain away corrupt blood, and humours; much l●sse can we find case in cutting ●ff joints and members, and pulling out eyes, which Repentance must do. 6. Sixthly, a man is made known whether he be feeble or strong by the provocation of an enemy: even calm tempers when they have been stirred, have bewrayed impetuousness of passion. And indeed how shall a man show his strength, unless some burden be laid upon his back. Now he tha● overcommeth his own anger (saith Chilo) overcommeth a strong enemy, but he that is overcome by it, is a whiteliver (saith Hermes) for wrath proceedeth from feebleness of courage, and lack of discretion; As may appear in that, Women are sooner angry than men, the sick sooner than the healthy, and Old men sooner than Young. Again, it's nothing to endure a small trial or affliction, every Cockboat can swim in a River, every Sculler sail in a Calm, every man can hold up his head in ordinary Gusts; but when a black storm arises, a tenth wave flows, deep calls unto deep; Nature yields, Spirit faints, Heart fails; Whereas grace is never quite out of heart, yea, is confident when hopes are adjourned, and expectation is delayed. 7. Again seaventhly, how excellently was Jobs sincerity made known by Satan's malice, when he brought forth those Angelical words; What? shall we receive good at the hand of God, and not receive evil? Jo● 2. 10. When he stood like a Centre unmoved, while the circumference of his estate was drawn above, beneath, about him, when in prosperity he could say, if my mouth hath kissed my hand; and in adversity, the Lord giveth, and the Lord taketh, blessed be the name of the Lord. He was not so like the wicked as they are like dogs that follow the meat, not the man. 8. Again eighthly, God suffers us to suffer much, more especially to try our perseverance, which is a grace so good and acceptable, that without it there is nothing good, nor acceptable; The Spaniel which sawneth when he is beaten, will never forsake his Master; and Trees well rooted will bear all storms; The three Children walked up and down in the fiery flames praising God; And a Blade well tried deserves a treble price. How did the Church of Pergamus approve herself; Yea, how was she approved of God which hath the sword with two edges; when she held out in her works even where Satan dwelled and kept his Throne; I know thy works (saith God) and that thou keepest my Name, and hast not denied my faith, even in those days when Antipas my faithful Martyr was slain among you, where Satan dwelleth; yea, where his Throne is, and where some maintain the Doctrine of Balaam, and the Nicholaitans, and teach that men ought to eat things sacrificed to Idols, and to commit fornication, etc. Revel. 2. 13, 14. But how can I lay down my life for Christ? when I cannot for his sake, quietly digest a few reproachful speeches? he will scarce bare blows for him; that will not quietly put up, and digest ill words. Finally: Affliction, and Persecution, is both a whetstone, and a touchstone to each particular grace: It humbleth the spirits of the repentant, trieth the faith and patience of the sincere Christian, but hardeneth the hearts of the ungodly; for wicked men grow worse after afflictions, as water grows more cold after an heat; yea like some Beasts, they grow mad with baiting; if crosses or losses rush in upon them, they fall to the language of Jobs wife, Curse God and die, or to that of the King of Israel's Messenger, Why should I serve God any longer? 2 King. 6. 33. CHAP. X. That it prevents greater evils of Sin and Punishment to come. 7. SEventhly, the Lord by this evil of Chastisement for sins past, preventeth the evils of sin, and greater punishments for the time to come. The Lord (saith Elihu) correcteth man that he might turn away from his enterprise, and that he might keep back his soul from the Pit, and that his life should not perish by the sword, Job 33. 17, 18. This salt doth not only preserve from Corruption, but also eat out Corruption. We are chastened of the Lord (saith the Holy Ghost) that we might not be condemned with the world, 〈◊〉 Cor. 11. 32. If we be not chastened here, we shall be condemned hereafter: Erring souls be corrected that they may be converted, not confounded. If Paul had not been buffeted by Satan and wicked men, he had been exalted out of measure, 2 Cor. 12. 7. Pride is so dangerous a poison, that of another poison there was confected a counterpayson to preserve him from it: God would rather suffer this chosen Vessel to fall into some infirmity, then to be proud of his singular privileges, Lest I should be exalted above measure through the abundance of Revelations; (there was the poison of Pride insinuating itself) I had a Thorn in the flesh, the messenger of Satan to bu●●et me; There wa● the Counterpoison or Antidote which did at once make him both sick and whole. And this is no unusual thing with God: who in mercy doth so use the matter, that he cures one sin by another: how many proud men have been healed, by the shame of their uncleanness? how many furious men, by a rash bloodshed? and so in many other cases: one Devil being used for the ejection of another. Yea, we gain strength by every new fall; for hence issues deeper humility, stronger hatred of sin, fresh indignation against ourselves, more experience of the deceitfulness of our hearts, renewed resolutions until sin be brought under, etc. 2 Cor. 7. 11. The Lord sets some messenger of Satan and our lusts together by the ears, as the Egyptians against the Egyptians: that while two poisons wrestle, we may live. But my purpose is to speak of affliction, not sin. Bodily sickness (saith S. Gregory) cleanseth away sins committed, and curbeth, and hindereth those, that in health might have been committed. The flesh indeed is nourished by softness, but the spirit by hardness: that is fed by delights, and pleasures, this groweth by bitterness. And hereupon when a Religious man (as Rufinus relates) prayed John the Ankorite, to free him of a certain Ague; he answered him, truly thou desirest to have a very necessary companion cast out of doors: for saith he, as clothes are washed with soap, so is the mind purified by diseases. And the same may be averred of all kinds of crosses: For is it not commonly seen, that the pleasures of the body are the poisons of the soul: heap riches and honours upon an evil man: you do but minister wine to him that hath a fever, saith Aristotle: honey to one oppressed with choler, and meat to one troubled with morbus cealiacus, which increaseth the disease, saith Plutarch. For as Noah was drunk with his own wine, so the cup of prosperity hath intoxicated many a soul: and God hath no worse servants in our Land, than they that can live of their Lands, and care for nothing else. Commonly, where is no want, is much wantonness. And as we grow rich in temporals, we grow poor in spirituals. Naball cannot abound, but he must surfeit; Turtullus cannot be cloquent, but he must turn the edge of his wit against the Gospel. Many cannot have beauty, but they must love their faces, more than their souls. We use Gods blessings, as Jehu did Jehorams messengers: David, Goliahs' sword: We turn them against their owner; and giver: and fight against Heaven with that health, wealth, wit, those friends, means, mercies that we received thence, abusing peace to security, plenty to ease, promises to presumption, gifts to pride: for commonly, so much the more pr●●d, idle, secure, wanton, scornful, impenitent: by how much the more we are enriched, advanced, and blessed. And it is just with God, to make us know what we had, by what we want; But I proceed: The enjoyment of the World's peace might add to my content, but it will endanger my soul; how oft doth the recovery of the body, state, or mind occasion a Relapse in the soul? Turn but the Candle, and that which keeps me in, puts me out; The younger brother shall not have all his portion lest he run Riot; All the life of Solomon was full of prosperity, and therefore we find, that Solomon did much forget God; but the whole life of David had many enemies and much adversity, and therefore we see by his penitential Psalms, and others, that David did much remember God: And indeed, if God did not often visit us, we should serve him as the Women of Tartary do their husbands: who marry if they be absent but twenty days. But the fire of correction, eats out the rust of corruption. And as Vinegar with its sharpness, keeps flowers from corrupting: so their malice keeps our souls from festering; Bees are drowned in Honey, but live in Vinegar. Now if sweet meats breed surfeits, it is good sometimes to taste of bitter, it is good somewhat to unloade when the Ship is in danger by too liberal a ballast. I will tell you a Paradox (I call it so because few will believe it, but it is true) many are able to say, they have learned to stand by falling, got strength by weakness. The burnt Child dreads the fire, and a broken bone well set, is faster ever after; Like Trees, we take deeper root by shaking; And like Torches we flame the brighter for bruising and knocking, God suffered Satan to spoil Job of his substance, rob him of his Children, punish him in his body; Yet mark but the Sequel well, and you shall find, that he was crossed with a blessing. As the Physician in making of treacle or Mithridate for his Patient, useth Serpents, Adders, and such like poison, that he may drive out one poison with another; Even so our spiritual Physician is pleased to use the malice of Satan, and wicked men, when he tempereth to us the Cup of affliction, that hereby he may expel one evil with another; Yea, two evils with one; namely, the evil of sin, and the evil of punishment, and that both temporal and eternal. Perhaps this biting plaster burneth thee, but it healeth thee. He suffers us to be afflicted, because he will not suffes us to be damned; such is the goodness of our heavenly Father to us, that even his anger proceeds from mercy; he scourgeth the flesh, that the spirit may be saved in the day of Jesus Christ, 1 Cor. 5. 5 Yea, Joseph was therefore abased in the dungeon, that his advancement might be the greater. It is true, in our thoughts we often speak for the flesh, as abraham did for Ishmael, O that Ishmael might live in thy sight! No, God takes away Ishmael and gives Isaac; he withdraws the pleasure of the flesh, gives delight to the soul, crossing us in our wills, that he may advance our benefit. The Man sick of a burning fever cries to his Physician for drink; he pities him, but does not satisfy him; he gives him proper physic, but not drink. A man is sick of a Pleurisy, the Physician lets him blood, he is content with it; the arm shall smart to ease the heart. The covetous man hath a pleurisy of riches, God lets him blood by poverty; let him be patient, it is a course to save his soul. But we are so sensual, that no reason can prevail: We are sorry to lose the proper cause of our sorrow; we are like whi●ing Children, that will not stay until their milk be cold, but must have it, though they be scalded with it. Yea, it fares with many, as with the mother of Nero: let them be dammed, so they may be dubbed. But our heavenly Father will do us good, though we desire the contrary: Wherefore if he scourge us any way, so we bleed not; or till we bleed, so we faint not; or till we even faint, so we perish not; let us be comforted: for if the Lord prune his Vine, he means not to root it up; if he minister physic to our souls, it is because he would not have us die in our sins; all is for salvation. What if N●ah were penned up in the Ark, so long as he was safe in it: what if it were his prison, so long as it was his Fort also against the waters? I might illustrate the point, and make it plain by sundry and divers comparisons. We know, one nail drives out another; one heat another; one cold another: yea, out of admirable experience I can witness it, that for most constitutions there is not such a remedy for a Cold in the head or extreme tenderness, as a frequent bathing it (especially the temples) in cold water; I can justly say, I am twenty years the younger for it. Yea, one sorrow drives out another; one passion another; one rumour is expelled by another: and though for the most part, contraries are cured by contraries; yet not seldom will Physicians stop a Lask with a Purge; they will bleed a Patient in the Arme. to stop a worse bleeding at Nose. Again, in some Patients they will procure a gentle Ague, that they may cure him of a more dangerous disease. Even so deals God with us: he often punisheth the worse part of man (saith Saint Hierome,) That is, the body, state, or name, that the better part (to wit) the soul, may be saved in the day of judgement. Neither are chastisements any whit less necessary for the soul, than medicines are for the body: many a man had been undone by prosperity, if they had not been undone by adversity; they had perished in their souls, if they had not perished in their bodies, estates, or good names. It is probable, Naaman's soul had never been cleansed, if his body had not been leprous; but his leprous flesh brought him to a white and clean spirit; and though affliction be hard of digestion to the natural man; yet the sheep of Christ know, that to feed upon this salt March is the only preservative against the Rot: the experienced Christian knows, that it is good for the soul, that the body is sometime sick; and therefore to have his inward man cured, he is content his outward man should be diseased; and cares not so the sins of his soul may be lessened, though the sores of his flesh be increased. It is better saith Saint Hierome, to have a sick stomach, than a grieved mind. Yea, he desires with Saint Austin, that God will send him any plague, rather than the plague of the heart. And why is it not so with thee? I hope thou desirest thy soul's safety above all; and thou knowest, the stomach that is purged must be content to part with some good nourishment, that it may deliver itself of more evil humours. Of what kind soever thy sufferings be, it is doubtless the fittest for thy soul's recovery; or else God (the only wise Physician) would not appoint it. Now who would not be willing to bleed, when by that means an inveterate sickness may be prevented? Yea, it is a happy blood-letting which saves the life, which makes Saint Austin say unto God; Let my body be crucified, or burnt, or do with it what thou wilt, so thou save my soul. And another, let me swim a River of boiling brimstone to live eternally ●appy; rather than dwell in a Paradise of pleasure to be damned after death. CHAP. XI. That it makes them humble. 8. EIghtly, that ●e may have an humble conceit of ourselves, and wholly depend upon God. We received the sentence of death in ourselves (saith the Apostle) because we should not trust in ourselves, but in God, who raiseth us up from the dead, 2 Cor. 1. 9 When Babes are afraid, they cast themselves into the arms and bosom of their mother. A Hen leading her Chickens into the Sun, they fall a playing with the dust, she may clock them to her long enough, they will not come: But when they see the Kite, than they come without calling: And so it fares with God's Children till affliction come. The Prodigal never thought of his Father, till he wanted husks; the Peroni● never made out to Christ till all her money was gone. The Widow that is left alone trusteth in God, saith the Apostle, 1 Tim. 5. 5. who while she had an husband's, leaned too much upon him. The poor man depends not upon the relief of others, until he ●inds nothing at home. Till our means is spent, we are apt to trust in uncertain riches; but after, in the name of the Lord, Zeph. 3. 12. Asa bore himself bold upon his forces, as being five hundred and fourscore thousand strong: till he was overmatcht with an Army of a thousand thousand Ethiopians: this made him cry, help us O Lord our God, for we rest on thee, 2 Chron. 14. God crosseth many times our likeliest projects, and makes the sinews of the Arm of flesh to crack, that being unbottomed of the creature, we may trust in the living God: who giveth us richly all things to enjoy, 1 Tim. 6. 17. The people of Layish, because they wanted nothing, would have business with no man, Judg. 18. 7. Where is no want, is much wantonness: and to be rich in temporals, hastens poverty in spirituals. The Moon is never eclipsed, but in the full: but the fuller she is, still the more remote from the Sun. I thought in my prosperity (saith David) I shall never be moved, But thou didst hide thy face and I was troubled, Then turned I unto thee, etc. Psal. 30. 6, 7, 8. It is high time to humble them, that do not find themselves to stand in need of God. When a stubborn Delinquent, being committed, was no whit mollified with his durance, but grew more perverse than he was before; one of the Senators said to the rest, Let us forget him a while, and then he will remember himself; Loving Spaniels, the more they are beaten, the more tractable, and gentle do they appear, and apply themselves more diligently to their masters call. The Heart is so hot of itself, that if it had not the Lungs, as Fans to blow wind upon it, and kindly moisture to cool it, it would soon perish with the own heat: and yet when that moisture grows too redundant, it again drowns the Heart. Who so nourisheth his servant daintily from his childhood shall after find him stubborn. In prosperity, we are apt to think ourselves men good enough, we see not our need of God: but let him send the Cross, it confutes us presently: and shows us our nothingness. Even Saint Paul was sick of this disease, he began to be pu●t up, until the messenger of Satan was sent to take him down, 2 Cor. 12. 7. And Saint Peter, Mat. 26. 33. Though all men should forsake thee, yet I will never forsake thee, bravely promised: but Peter the same night swore I know not the man; cowardly answered. It is one thing to suffer in speculation, and another in practice. It is a wonder to see, how the best men may be mistaken in their own powers: When our Saviour propounds to James and John, are ye able to drink of the Cup that I shall drink of? and to be baptised with the baptism that I shall be baptised with? out of an eager desire of the honour, they are apt to undertake the condition: and answer accordingly, we are able, Math. 20. 22. But alas poor men, no thanks to them that they were able to ruime away (as they did) when their master was apprehended. For God must give us his daily bread to feed us, and his daily breath to quicken us, or we quickly perish: yet how common is it for men to brag and crack of what they can do: yea, one that hath but a wooden head and a leaden heart, how will he help it out with a brazen face, and a golden hand; for being as great in pride, as he is small in desert: he will keep ado in an audacious masterlinesse, as if with Simon Magus he would bare down all with large proffers. But this cannot be so pleasing to nature, as it is hateful to God. Neither can there be a worse sign, of ensuing evil, then for a man in a carnal presumption to vaunt of his own abilities? how justly doth God suffer that man to be foiled; purposely that he may be ashamed of his own vain selfe-confidence. When a great Prelate durst write, Ego et Rex meus: I and my King: the King subscribed in act; Ego & servus meus, I and my slave; and quickly took down the main Mast of his ambition: so will God do by all proud men, and make them know, that all their worthiness, is in a capable misery: which he can soon do, for let him but make our purses light, our hearts will soon grow heavy: at least, let him with that, deprive us of his other blessings: we become as dust, coagulated, and kneaded into Earth by tears. And certa●nely, if God own such a man, he will quicken his sight with this Copris: Yea, he will leave him to himself, and let hi● fall into some foul sin, as he did Peter: And Saint Austin is peremptory that it hath been profitable for proud men, to fall into some gross offence; for they have not lost so much by their fall, a● they have got by being down. It is better to be humble under sin, than be proud of grace. Of the two, to be a Pharisee, is worse than to be a Publican: to be proud of good endowments, is worse than to have neither pride, nor good endowments. Yea in this case, the party is not only bettered, but others learn humility thereby: for who can do other than yearn, and fear, to see so rich, and goodly a vessel split, as David, or Solomon was. Again, it makes us pitiful, and compassionate to others: They (saith Sophocles) are usually the most compassionate to others, who have suffered miseries themselves. And what saith that Tyrian Queen? evils have taught me to bemoan, all that affliction makes to groan. And lastly, the Devil hereby is cheated, who if he cannot beat us down to sin, will blow us up with pride: he will undermine us, if he cannot overthrow us: like a most cunning wrestler, who if he cannot crush a man to the ground with plain strength, he will lift him up, that he may give him the greater fall. And nothing doth more advantage Satan then pride: for first, a man shall never be a proficient, that thinks himself already sufficient. Secondly, when he can poison our good works with Pharisaisme; he makes us by overvaluing them, to lose them. Confidence in God, doth only support us: without him we are like Vines unpropped, which on the Earth do crawl. And suppose a man is exempt from many vices, yet he is not beholding to himself for it: Lord, saith S. Austin, thou hast forgiven me those sins which I have done, and those sins which only by thy grace I have not done: they were done in our inclination to them, and even that inclination needs God's mercy, and that mercy he calls pardon. If we escape temptation, it is his mercy; if we stand in temptation, it is his mercy; if our wills consent not, it is his mercy; if we consent, and the act be hindered, it is his mercy; if we fall and rise again by repentance, all is his mercy. Neither are we sufficient of our selves to think, much less to speak, least of all to do that which is good: 2 Cor. 3. 5. We have no good, we do no good, but we may; we must thank grace for it: which is all in all. Ye can bear no fruit (saith our Saviour) except ye abide in me: John 15. 4. Yea more expressly, without me can ye do nothing. Verse 5. So that we cannot put too much trust in him, not too little in our selves. O God, let me ever be humbly dejected in the sense of mine own insufficiency: let me give all the glory to thee, and take nothing to myself, but my infirmities; lest it fare with me, as it did with that Armenian Tigranes by name: who being encamped upon a hill, with four hundred thousand men, and discovering the A●my of the Romans, being not above fourteen thousand ma●ching towards him: made himself merry with it, saying, yonder men are too many for an Ambassage, and too few for a Fight: when before the Sunset, he ●o●nd them enough to give him the chase, with infinit●-slaughter. And Pride seldom speeds better, especially if Hezekiahs' heart be lift up, God will pull him down again. By this time we see, that there is danger in being without dangers: that self confidence is pride without wit: that the best minds troubled, yield inconsiderate motions: that as water violently stirred sends up bubbles, so the vanities of our hearts, and our most secret and hidden corruptions (as dregs in a glass) show themselves when shaken by an injury, though they lay ●id before. And so the pride of man is beaten down, as Job speaks, Job 33. 17. The sharp water of affliction quickens our spiritual sight. So proud are we by nature, that before we come to the trial, we think that we can repel the strongest assault, and overcome all enemies by our own power; but when we feel ourselves vanquished and foiled by every small temptation, we learn to have a more humble conceit of our own ability, and to depend wholly on the Lord: as is set down, Deut. 8. 2. & 13. 3. to the end. We esteem our Inches, else, till by trial of evils we find the contrary; but then alas, how full of feebleness is our body, and our mind of impatience? If but a Beesting our flesh, it swells; and if but a tooth ache, the Head and Heart complain. How small trifles make us weary of ourselves? What can we do without thee? Without thee, what can we suffer? If thou be not (O Lord) strong in our weakness, we cannot be so much as weak; we cannot so much as be. Yea self-conceit, and desire of glory, is the last garment that even good men lay aside: Pride is the inmost coat which we put on first, and which we put off last; but sore affliction will make us give all to Him, of whom whatsoever we have, we hold. And we cannot ascribe too little to ourselves, nor too much to Him, to whom we owe more than we can ascribe. Are we then molested with this guest, and would we be rid of him, return we when we smart, to him that smiteth us, and not think to gain by standing out: The Bird in the gin, the Fish upon the book, the faster she strives, the firmer she sticks. The Child under his Father's rod, the more he struggles, the more stripes he gets. God will not give his over, till he hath broken their ston●acks, and made them kiss that Rod which the wicked bite: so adding impatience to their impenitence, and passive disobedience to their active. And when he hath brought us to this, the greater submission, the more grace: if there be one hollow in the valley lower than another, thither the waters gather. And the more lowly we are in our own eyes, the more lovely we are in Gods: the more despicable in our selves, the more acceptable in him. O that we could be but as lowly as we are unworthy. If then I be not humbled enough, let me want the peace or pl●nty I have; and so order my condition and estate, that I may want any thing, save my self. CHAP. XII. How it makes them conformable unto Christ their Head. 9 NInthly, that we may be conformable to Christ our Head; and like our elder Brother, who was consecrated through afflictions, reviled, buffeted, spit upon, crucified, and what not? for the Scribes were against him, the Pharisees against him, the Rulers banded themselves against him, the Atheists against him, Herod and all the spiteful and envious Jews against him: whose birth was mean, whose life was contemptible, and whose death was ignominious. Yea, his Palace was a Stable; his Courtiers, Beasts; his Chair of state, a Manger; his Royal robes, a few rags: No Bells ring, no Bonfires proclaim his birth through the populous streets; no great Ladies came to visit his Mother. And answerable to his ingress into the world was his progress in it; and his egress out of it. And we must suffer with him, that we may be also glorified with him, Rom. 8. 17. When the Jews offered Jesus, Gall and Vinegar, he tasted it, but would not drink; he left the rest for his Church, and they must pledge him. Whosoever (saith our Saviour) beareth not his cross and cometh after me, cannot be my Disciple, Luke 14. 27. For hereunto are ye called, saith S. Peter, For Christ also suffered for us, leaving us an example, that we should follow his steps, 1 Pet. 2. 21. Again, The Disciple (saith Christ) is not above his Master; but whosoever will be a perfect Disciple shall be as his Master, Luke 6. 40. Yea, S. Paul made this the most certain testimony and seal of his Adoption here, and glory afterward; his words are these, having delivered, that the Spirit of God beareth witness with our spirit, that we are the children of God: and having added, If we be children, we are also heirs, even the heirs of God, and heirs annexed with Christ: if so be that we suffer with him, that we may also be glorified with him; making suffering as a principal condition annexed; which is as if he had said, it is impossible we should be glorified with him, except we first suffer with him, Rom. 8. 16, 17. Whereupon having in another place reckoned up all privileges which might minister unto him occasion of boasting; he concludeth, that what things were gain unto him, those he accounted loss for Christ, that he might know the fellowship of his sufferings, and be made conformable to his death, Phil. 3. 10. So that as he bear his cross, before he beware his crown, and began to us in the cup of his father's displeasure: so we must pledge him our part, and fill up that which is behind of his sufferings, Colos. 1. 24. Whence the Church (which is mystical Christ, 1 Cor. 12. 12.) is called Gods threshing flower, Isay 21. 10. A Brand taken out of the fire, Zach. 3. 2. compared to Noah's Ark, which was tossed too and fro upon the waves: to Moses Bush burning with fire, Exod. 3. 2. to the stones of the Temple, which were first hewed in the mountain, before s●t in the building. And set forth by that white horse in the Revelation, that is ever followed and chased by the Red: Apocalypse 6. 2. 4. by the sacrifices of the Law, which were to pass the fire ere accepted, Rom. 12. 1. So that there is no heaven to be had without touching upon hell coasts: as the Calendar tells us, we come not to Ascension day, till the Passion week be past. Suffering is the way to reigning: through many tribulations must we enter into the Kingdom of Heaven, Acts 14. 22. And indeed, who would not be ambitious of the same entertainment, which Christ himself had: Godfrey of Boulogne refused to be crowned in jerusalem with 2 Crown of Gold, because Christ his master had in that place been crowned with a crown of Thornes. It was told a poor Martyr in Queen mary's days for a great favour forsooth; that he should put his le●ge in the same hole of the Stocks that John Philpot had done before. And yet thy sufferings, as they are nothing to what thy sins have deserved, so they are nothing to what thy Saviour hath suffered: for he endured many a little death all his life long, for thy sake; and at length, that painful and cursed death of the cross. To say nothing of the soul of his sufferings, which his soul then suffered, when he sweat clots of blood in the Garden. Now why must we pledge our Saviour, and fill up the measure of his sufferings: not that Christ's sufferings are incomplete, nor to satisfy God's justice for sin, for that's done already, once for all; by him who bore our sins in his body on the Tree● the just suffering for the unjust, and indenting for our freedom; as the articles of agreement fitly, and fairly drawn out, by himself declare, John 3. 15. 16. & 18. 8. And God's acquittance, which we have to show under his own ●and, Math. 3. 17. Neither doth God afflict his Church for any delight he takes in their trouble: for he afflicts not willingly, Lament. 3. 33. Jer. 31. 20. Isay 63. 9 Nor yet to show his sovereignty, Isay 45. 9 Rom. 9 20. 10 24. Nor last, is it merely for his own glory, without any other respect: but out of pure necessity, and abundant love to us; as the reasons both before and after show. Again, by suffering we become followers of our brethren, who went before us. Brethren (saith S. Paul) ye are become followers of the Churches of God, which in Jude● are in Christ Jesus, because ye have also suffered the same things of your own Countrymen, even as they have of the Jews, 1 Thess. 2. 14. It was the lot of Christ, and must be of all his followers to do good, and to suffer evil. Wherefore let us be exhorted in the words of S. Peter, to rejoice in suffering, forasmuch as we with all the Saints, are partakers of Christ's sufferings, that when his glory shall appear, we may be glad and rejoice, 1 Pet. 4. 13. And what greater promotion can flesh and blood be capable of, than a conformity to the Lord of glory. Christ wore a Crown of Thorns for me, and shall I grudge to ware this Paper cap for him, said John hus, when they put a cap upon him, that had ugly devils palnted on it, with the title of heresy. And what said a French Martyr when a Rope was put about his fellow, give me that Gold chain, and dub me a Knight of that noble order. CHAP. XIII. That it increaseth their faith. 10. TEnthly, because the malice of our enemies serves to increase our faith for the time to come, when we consider how the Lord hath delivered us formerly. God hath delivered me (saith Paul) out of the mouth of the Lion, (meaning Nero) and he will deliver me from every evil work, and will preserve me unto his heavenly Kingdom, 2 Tim. 4. 17, 18. When Saul tells David, Thou art not able to go against this great Philistine to fight with him, for thou art a Boy, and he is a man of war from his youth: what saith David? Thy servant kept his Father's Sheep, and there came a Lion, and likewise a Bear, and took a Sheep out of the flock, and I went out after him and smote him, and took it out of his mouth, and when he rose against me, I caught him by the beard, and smote him, and slew him; so thy servant slew both the Lion and the Bear. Therefore (mark the inference) this uncircumcised Philistine shall be as one of them; Yea, (saith he) the Lord that delivered me out of the paw of the Lion, and out of the paw of the Bear, he will deliver me out of the hands of this Philistine, 1 Sam. 17. 33. to 37. Observe how confidently he speaks. That tree is deepest rooted in the Earth, which is most shaken by the winds: and they weak usually, that are planted in pleasant valleys: so the Tree of faith, the more it is shaken with the violent storms of trouble, the faster it becomes rooted by pati 〈…〉. Alexander being trained up in huge and mighty erterprises, when he was to fight with men, and beasts, haughty enemies, and huge Elephants; said, Lo a danger somewhat equivalent to my mind. He can never be a good soldier, that hath not felt the toil of a battle; Ease and plenty made Hannibal say, he brought men into Campani●; but carried women out again. Yea, the more deliverances David had, the greater was his faith: for after the Lord had delivered him often out of extreme exigents; namely, from this great Goliath, the cruelty of Saul, the unnatural insurrection of Absalon, and the unjust curses of Shemei, he was able to say, I trust in God, neither will I fear what flesh can do unto me, Psal. 56. 4. And in Psal. 3. I will not be afraid for ten thousand of the people that should beset me round about, Vers. 6. And in Psal. 18. 29. By thee I have broken through an host, and in thy name I will leap over a wall. His experience had made it so easy to him, that it was no more than a skip or jump. We men indeed therefore shut our hands, because we have opened them, making our former kindnesses arguments of sparing afterwards: But contrarily, God therefore gives, because he hath given; making his f●rmer favours arguments for more. It is David's only argument, Psal. 4. Have mercy upon me (saith he) and harken unto my prayer: Why? Thou hast set me at liberty when I was in distress, Vers. 1. I might likewise here show from 2 Chron. 20. 29. Phil. 1. 12, 13, 14. how the delivering of some; increaseth the faith of others; but I pass that. That we may live by faith, and not by sense, he first strips us of all our earthly confidence, and then gives us victory, and not before; lest he should be a loser in our gain, his help uses to show itself in extremity: he that can prevent evils, conceals his aid till dangers be ripe, and then he is as careful as before he seemed connivent. Daniel is not delivered at the beginning of his trouble, he must first be in the Lion's den, and then he finds it. Those three Servants, Dan. 3. 26. are not rescued at the Ovens mouth; in the Furnace they are. That is a gracious and well tried faith, that can hold out with confidence to the last. Like Abraham who is said to hope, against hope, Rom. 4. 18. which with God is a thing much set by: Yea, such he accounts his Champions, and Worthies. Whence it is, many are trained up in trouble all their days, as it fared with David; for as a Bare came to David after a Lion, and a Giant after a Bare, and a King after a Giant, and Philistines after a King, and all to make him more hardy and confident in his God; so when they that are intended for Christ's Champions, have fought with the Devil, and their own lusts: they shall fight with Envy; when they have fought with Envy, they shall fight with poverty; when they have fought with poverty, they shall fight with infamy; when they have fought with infamy, they shall ●ight with sickness; and after that with death. Like a Labourer that is never out of work: and this not only proves, but mightily improves their faith: And indeed, till we have been delivered out of a lesser trouble, we cannot trust God in a greater. Resembling that peasant, who would trust God upon the Land, but not upon the Sea; where should be but an inch-●●rd between him and death. To hear a man in his best health and vigour, to talk of his confidence in God, and assurance of divine favour, cannot be much worth: but 〈◊〉 in extremities, we can believe above hope, against hope; our hope is so much more noble, as our difficulties are greater. For Jayrus to believe, that his sick daughter should recover, was no hard task: but Christ will screw up his faith to believe she shall again live, though he see with his eyes she is fully dead. When we are in heavy Agonies, and feel a very hell in our conscience, then to apprehend mercy; when with Ionas in the Whale's belly we can call upon God in faith, and see one contrary in another; in the very depth of Hell, Heaven; in the very midst of Anger, Love: When with the woman of Canaan, Math. 15. we can pick comfort out of the reproachful name of dog, and when nothing but war appears in God's face, then by faith to pierce through all the thick clouds, and behold the sweet sunshine of God's favour, and grace in Christ, Heb. 11. 1. we are believers indeed, And he, saith Saint Bernard, is to be reputed constant whose mind taketh fresh courage in the midst of extremities. Like the Palm tree, which groweth so much the higher and stronger, and more fruitful; by how much the more weight it hath hanging upon it. Not that the strongest faith is free from doubting, for let a man look down from the top of the strongest steeple, admit the Battlements be breast high, and he is sure he cannot fall; yet a kind of fear possesses him. And well is it for us, that our assurance is mixed with doubting: Since the one makes us live, as though there were no Gospel; the other, to die as if there were no Law. The Lion seems to leave her young ones, till they have almost killed themselves with roaring and howling, but at last gasp she relieves them, whereby they become the more courageous. When the Prophet could say, Out of the depths have I cried unto thee (instantly follows) and not till then, the Lord heard me: the Lord saw him sinking all the while, yet lets him alone till he was at the bottom. Every main affliction is our Red-sea, which whiles it threats to swallow, preserves us: now when it comes to a dead lift (as we say) then to have a strong confidence in God is thankworthy. Hope in a state hopeless, and love to God under signs of his displeasure, and heavenly mindedness in the midst of worldly affairs and allurements, drawing a contrary way; is the chief praise of faith: to love that God who crosseth us, to kiss that hand which strikes us; to trust in that power which kills us; this is the honourable proof of a Christian, this argues faith indeed. What made our Saviour say to that Woman of Canaan, O Woman, great is thy faith: but this; when neither his silence, nor his flat denial could silence her, Math. 15. It is not enough to say, God is good to Israel, when Israel is in peace and prosperity, and neither feels nor wants any thing: but God will have us believe that he is good, even when we feel the smart of the rod, and at the same time see our enemies (the wicked) prosper. It best pleaseth him when we can say boldly with Job, Though he kill me yet will I trust in him. When our enemies are behind us, and the Red Sea before us, then confidently to trust upon God is much worth. When we are in the barren wilderness almost famished, then to believe that God will provide Manna from Heaven, and water out of the Rock, is glorious: when with the three Children we see nothing before us but a fiery Furnace; to believe that God will send his Augell to be our deliverer, this is heroical, Dan. 3. 28. And those which are acquainted with the proceedings of God, well know; that cherishing ever follows stripes, as Cordials do vehement evacuations, and the clear ●ight of the morning a dark night: yea, if we can look beyond the cloud of our afflictions, and see the sunshine of comfort on the other side of it: we cannot be so discouraged with the presence of evil, as heartened with the issue. Cheer up then, thou drooping soul, and trust in God, what ever thy sufferings be, God is no tyrant, to give thee more than thy load; and admit he stay long, yet be thou fully assured he will come at length. In thee do I trust (saith the Psalmist) all the day; He knew that if he came not in the Morning, he would come at Noon; if he came not at Noon, he would come at Night; At one 〈◊〉 of the day or other he will deliver me: and then as the Calm is greater after the Tempest than it was before; so my joy shall be sweeter afterwards than it was before; The remembrance of Babylon will make us sing more joyfully in Zion. If then I find the Lords dealing with me to transcend my thoughts, my faith shall be above my reason, and think, he will work good out of it, though I yet conceive not how. CHAP. XIV. That it increaseth their joy and thankfulness. 11. BEcause our manifold sufferings and Gods often delivering us, doth increase our joy and thankfulness, yea make after-blessings more sweet; By this we have new Songs put into our mouths, and new occasions offered to praise the Author of our deliverance. When the Lord brought again the Captivity of Zion (saith David in the person of Israel) we were like them that dream, meaning the happiness seemed too good to be true) Then was our mouths filled with laughter, (saith he) and our tongues with joy, The Lord hath done great things for us whereof we rejoice, Psal. 126. 1, 2, 3, 4. And how could their case be otherwise; when in that miserable exigent, Exod. 14. they saw the Pillar remove behind them, and the Sea remove before them, they looking for nothing but death? Is any one afflicted? I may say unto him as that harbinger answered a Noble man complaining that he was lodged in so homely a Room; you will take pleasure in it when you are out of it; For the more grievous our exigent, the more glorious our advancement. A desire accomplished delighteth the soul, Prov. 13. 19 We read how that lamentable and sad decree of Ahasuerus through the goodness of God was an occasion exceedingly to increase the Jews joy and thankfulness, insomuch, that (as the Text saith) the days that were appointed for their death and ruin were turned into days of feasting and joy, and wherein they sent presents every man to his neighbour, and gifts to the poor, Esther 9 17. 22, to 28. And this joy and thankfulness was so lasting, that the Jews cease not to celebrate the same to this day. God's dealing with us is often harsh in the beginning, hard in the proceeding, but the conclusion is always comfortable. The joy of Peter, and the rest of the Church was greater after he was delivered out of Prison by the Angel, Acts 12. And the joy of Judith and the rest of Bethulia when she returned with Holofernes head, then if they never had been in distress, Judith 13. The Lord deprives us of good things for a time, because they never appear in their full beauty, till they turn their backs and be going away. Again, he deserres his aid on purpose to increase our desires before it comes; and our joy, and thankfulness, when it is come, to inflame our desires; for things easily come by, are little set by; to increase our j●y for that which hath been long detained, is at last more sweetly obtained; What (think we) did he that was borne blind think, when his Eyes were first given him; how did he wonder at Heaven and Earth, the strange and goodly varieties of all the Creatures, and cheerfulness of the light; every thing did not more please, than astonish him. Lastly our thankfulness, for suddenly gotten, suddenly forgotten; hardly gotten, hardly forgotten. Philoxenus was wont to say, it will taste sweeter, if it cost me sweetly. We love that dear, that cost us dear. As mother's love their Children, more tenderly than Fathers; because they stood them in more. Abraham's Child at hundred years of age was more welcome than if he had been given at thirty. And the same Isaac had not been so precious to him if he had not been as miraculously restored, as given; his recovery from death made him more acceptable: The benefit that comes soon and with ease is easily contemned, long and eager pursuit endears any favour: The wise men rejoiced exceedingly to find the S●arre; The Woman to find her piece of silver; The Virgin Mary to find her and our JESUS: CHRIST always returns with increase of joy; He may absent himself for a time, but he intends it only as a preparative, to make us relish that sweet food the better; he may keep us fasting, but it is on purpose, that our trial may be perfect, our deliverance welcome, our recompense glorious. Yea, the delivering of some, increaseth the joy of others, and causeth them to praise God for, and rejoice in their behalf that are delivered, Acts 12. 14. We never know the worth of a benefit so well as by the want of it, want teacheth us the worth of things most truly. Contraries are the best Commentaries upon each other, and there mutual opposition, the best exposition. O how ●eet a thing is peace to them that have been long troubled with wars and tedious contentions? The Thunder of the Cannon, is the best Rhetoric to commend it to us. How sweet is liberty to one that hath been long imm 〈…〉ed within a case of walls? A very Bird, never chants it so merryly, as when she is got loose into the open Ay●e, having been long encaged. How dear a Jewel is health to him that tumbles in distempered blood? For then only we begin to prise it, when we have lost it. Let a man but fast a meal or two, oh how sweet is brown bread, though it would not down before? Yea, when Darius in a flight had drunk puddle water, polluted with dead Carcases, he confessed never to have drunk any thing more pleasant; the reason was, he always before used to drink ere he was a thirst. We are never so glad of our friend's company, as when he returns after long absence, or a tedious voyage. The night's darkness maketh the light of the Sun more desirable; and brings of it letters of recommendations. A calm is best welcome after a tempest, etc. Yea, what serves others sorrows for, but to increase our joy, and thankfulness; Thou hast eyes, ask the blind whether that be not a blessing: thou hast ears, ask the deaf whether that be not a great blessing: thou hast a tongue, what thinks the dumb of that: thou hast feet, hands, health, liberty, life, reason, etc. is all this nothing. Yea, others bleed, we sleep; others beg, we abound; others starve, we surfeit; others grope in the dark, our Sun still shines: and shall not we rejoice and be thankful. Bless (saith our Saviour) when ye are cursed, and shall not we bless, when thus blessed. Yet woe is me, we forfeit many of God's favours, for not paying that easy Rent of thankfulness: like those Nine, Luke 17. 12. to 19 we are more apt to pray, then to give thanks: because we are more sensible of our own wants, then of God's glory. We can open our mouths when we want any thing, either to pray, or at least to murmur: and why should not our thankesgivings be as frequent as our blessings are. The Leppers voice was not more loud in his suit, than in his thanks. It were happy for us Christians, if we could but learn of this Samaritan. And thus we see, that Good things than appear of most worth, when they are known in their wants; When we have lost those invaluable comforts which we cannot well be without, the mind hath time to recount their several worths; and the worths of blessings appear not until they are vanished. No wonder then that our estates and conditions are so variable, like the face of the Heavens, or the Sea; or like the weather about Michaelmas, which is now fair, and presently again fowl; or rather the hard winter, which for one fair Sunshine day, hath oftentimes ten foul. For God sees that it is very good for us; for as seeds that are deepest covered with snow in Winter, flourish most in the Spring; or as the wind by beating down the flame, raiseth it higher, and hotter: and as when we would have some Fires flame the more, we sprinkle water upon them; even so when the Lord would increase our joy and thankfulness, he allayeth it with the tears of affliction: misery sweeteneth joy; yea, the sorrows of this life shall (like a dark veil) give a lustre to the glory of the next, when the Lord shall turn this water of our earthly afflictions into that wine of gladness, wherewith our souls shall be satiate for ever. We deceive ourselves to think on earth continued joys would please; Plenty of the choicest dainties is no dainty. When Pearls grew common at Rome, they wore them on their shoes, and they had much ado to save themselves out of the dirt, as Tertullian speaks. Nothing would be more tedious then to be glutted with perpetual Jollyties▪ were the body tied to one dish always, though of the most exquisite delicate that it could make choice of; yet after a small time it would complain of loathing, and satiety, and so would the soul if it did ever epicure itself in joys. I know not which is the more useful: Joy I may choose for pleasure, but Adversities are the best for profit; I should without them want much of the joy I have. Well then, art thou vexed, persecuted, and afflicted by some cruel and malicious Saul? and is it grievous to thee for the present? Why, that which hath been heard to suffer is sweet to remember, at last our Songs shall be louder than our Cries. CHAP. XV. How it increaseth their spiritual wisdom. 12 OUr sufferings make us teachable, and increase in us spiritual wisdom. He delivereth the poor in his affliction, and openeth their ear in trouble, Job. 36. 15. And again, He openeth the ears of men, even by their corrections, Job 33. 16. We are best instructed when we are most afflicted; Paul's blindness took away his blindness, and made him see more into the way of life, then could all his learning at the feet of Gamaliel. And what saith Naaman upon the cleansing of his Leprosy? Now I know there is no God in all the earth, but in Israel. O happy Syrian that was at once cured of his Leprosy, and his misprision of God. The Prodigal son regarded not his Father's admonition, so long as he enjoyed prosperity; when we smart not, we believe not, and God is not feared, till felt: but that which makes the body smart, makes the soul wise. It is good for me (saith David) that I have been afflicted: that I may learn thy Statutes. We grow wise by evils, whereas prosperity besottsus. Even to lose is some ways profitable; it makes a man wary. Yea, S. Basil calls want, and penury, the inventor of all Arts. And S. Austin the mistress of all Philosophy. The best wisdom is dearest bought: Algerius the Martyr could say out of experience, he found more light in the dungeon, then without in all the world. The Scottish King, prisoner in Mortimer's hole, learned more of Christ, then in his palace he could all his life. Luther could not understand some Psalms, till he was in affliction: the Christ's cross is no letter, yet it taught him more learning than all the letters in the row. Yea, what will not affliction teach us, when even the savagest Beasts are made quiet and docible with abating their food, and rest, or by adding of stripes? That Breefe-braynd fellow in Scaliger, had his ear boared with thunder: when nothing else would do it. Yea (saith Molineus) Bonifacias his silly reasons for the Pope's supremacy, did well enough, being propounded with a sword in the hand. Even as the Clay with water, and the Iron with fire, are made pliable and apt to receive impression from the workman; even so when we are soaked in the floods of sorrow, and softened in the fire of affliction, we are aptest to receive the impression of God's Law into our hearts, when he speaks unto us by his Ministers; If the Lord breaks us in peaces with the Blow of his Justice, then let the Seedsmen (his Ministers) sow the seed of his Word; we shall receive it through the furro●●es of our ears, into the ground of our hearts, and grow up in wisdom, and saving knowledge. Or when the bard heart is ground to powder between the upper and the n●ther millstone of the two Tables: it will see, and embrace that counsel, which before it slighted. We hear, and read much, of the corruption of our natures, odiousness of our sins, necessity of a Saviour, sweetness of God's love in Christ, etc. but we never fully apprehend these things, or taste how good the Lord is, till some sharp affliction comes. A man knows not where his house is ill covered, till winter: Crosses are like pinching frosts, that will search us; we learn to know our selves by that we suffer. Yea, Affliction so brings down our stomaches, that we can see even matter of thankfulness, where our former pride found matter of complaining. And that which formerly had no more taste, than the white of an egg, (viz. the glad tidings of the Gospel) is now such a spectacle of unspeakable mercy, as ravisheth our souls with admiration. Many a good word is even spilt upon us, till God sets it on with his Rod: Naomy will not look homeward, nor we heaven-ward, till the Almighty have dealt very bitterly with us. Zippora falls presently to circumcising her son, when she sees her husband's life lies upon it. Were it not for temptations, we should be concealed from ourselves: like t 〈…〉 〈…〉 nchanted Ass in Lucian, which returned to his proper shape again, when he saw himself in a lookingglass. So long as we prosper, like those wives in Jeremy, Chap. 44. 17, 18. we judge of things by their events, and raise our confidence according to the success we have: and so bless ourselves, without being blest of God; like the Thief that applauded himself for merciful, because he had never killed any; and yet rather than lose a Ring, he would cut off the traveller's finger; but strong affections will give credit to weak reasons. O how blind and partial are we, before affliction hath humbled us: even so stupid, that Narsisus like, we are enamoured of our own shadows: bragging, we discharge. 4 good conscience, when indeed we discharge it quite away: and this righteousness in opinion, is almost the only cause of all unrighteousness. Before want came, poverty was more contemptible, than dishonesty: but now it is disgraceful to none, except fools and knaves. Then we could censure things indifferent, and pass by heinous crimes: now we are able to distinguish them, and so judge righteous judgement. Before trouble came, we were either ungrounded in the principles of Religion, or unconscionable in the practice: and by virtue of our mother wit, could post and pass sin from ourselves, unto some other; as Adam laid the fault upon Eve his wife, she upon the Serpent, and the Serpent upon God. Or excuse, or extenuate it: which (saith Fabius) is to double it. As for Original corruption, that never troubled us, which now we bewail as the mother, and nurse of all the rest: thinking it worthy our sighs, yea of our tears, and not without need: it being the great wheel in the Clock, that sets all the wheels a moving: while it seems to move slowest. Though not one of a hundred taketh it sufficiently to heart: as not seeing the evil of it. But never did any truly and orderly repent, that began not here: esteeming it the most foul, and hateful of all, as David, Psal. 51. 5. and Paul, crying out of it, as the most secret, deceitful, powerful evil, Rom. 7. 23, 24. And indeed, if we clearly saw the foulness, and deceitfulness of it, we would not suffer our eyes to sleep, nor our eyelids to slumber, until a happy change had wrought these hearts of ours, which by nature are no better than so many sties of unclean devils, to be habitations for the God of Jacob. Apt we were, to measure our own good, by another's want of it, and to scoff at others infirmities: but now other men's sins shall rather be the subject of our grief, then of our discourse. Before fear of the law, shame of men, and such like base ends, bore the greatest sway with us: yea, to please men, we could be like certain pictures, that represent to divers beholders, at divers stations, divers forms: but now it is enough to regulate our thoughts, words, and actions, that God seeth: and indeed where are brains, there needs no more. We read that paphnutius converted Thais, and Ephron another famous strumpet, from uncleanness, only with this argument; that God seeth all things, in the dark, when the doors are fast, the windows shut, the curtains drawn. Before too much devotion, was made an argument of too little discretion: and mischief called virtue, when it was happy in the success: as with the Papists, the Ostentation of the prosperity of their estate, is the best demonstration of the sincerity of their Religion: yea, and think also they have clipped the wings of prosperity (as the Athenians did the wings of victory) that she cannot fly away. Before, we thought drinking, and jovial company, the best receipt to drive away sadness: but now, nothing like living well, as an Heathen hath confessed. Once we thought Earth, Heaven; but now we apprehend the World, and glory thereof, to be (like a beautiful harlot) a Paradise to the eye, a Purgatory to the soul. Yea, he that before was indifferent in nothing but conscience, and no cause so bad, but he would undertake it for gain, or glory, and think it well done. As Satan prevails chiefly by deception of our Reason, whereby we mistake virtue for vice, and vice for virtue; wherein he imitates Hannibal, who having overcome the Romans, put on their Armour, and so his soldiers being taken for Romans, won a City by that policy: and to this purpose, what stone so rough, but he can smooth it: what stuff so pitiful, but he can set a gloss upon it: like a Bear, he can lick into fashion, the most misshapen and deformed lump: or like a dog, heal any wound he can reach with his tongue: yea, what golden eloquence will he whisper in our ear; what brazen impudence? what subtle shifts? what acquaint quirks? what cunning conveyances? what juggling, shuffling, and packing will he use, to make any sin feasible? (like the Hare, which if she dare not trust to her speed, she will try the turn;) and so on the contrary to discourage us in good; showing each thing as it were in triangular glasses among the optics, which will represent a way so fowl, so deep, that 'tis impassable; as if it were all covered with Tapestry. But as he pleads now with eloquence, so when he sees his time, he will speak with Thunder. Even such a man I say now, hath his eyes opened to discern good and evil, when God speaks, and when Satan; for God's chastisements are pills made of purpose, to clear the sight: and virtue if it be clearly seen, moves great love and affection, as Plato speaks. Yea, when to our cost, we can (Adam like) see good from evil clearly, the subtle Serpent can deceive no longer: whereas before, we were easily deceived, and led away with the multitude into innumerable errors. Yea, if the fish did know of the hook, or the bird did but see the net, though they have but the understanding of fishes, and birds; yet they would let the bait alone, fly over the net, and let the Fowler whistle to himself. Thus God's corrections, are our instructions; his lashes, our lessons; his scourges, our schoolmasters; his chastisements, our advertisements. And commonly the soul waxeth, as the body wayneth, and is wisest to prescribe, when the bones and sinews are weakest to execute: neither do we hereby become wise for our own souls good only, but affliction makes us wise and able to do others good also that are in any the like affliction. Blessed be God (saith S. Paul) which comforteth us in all our afflictions, that we may be able to comfort them which are in any affliction, by the comfort wherewith we ourselves are comforted of God, 2 Cor. 1. 4. Yea, the whole Church, and every particular member thereof have their wisdom and knowledge improved, even by their greatest enemies. If Arius and Sabellius had not vexed the Church, the deep mysteries of the Trinity had not bee●e so accurately cleared by the Catholic Doctors. Subtle arguments well answered, breed a clear conclusion; heresy makes men sharpen their wits the better to confute it; as Wormwood though it be bitter to the taste, yet it is good to clear the eyes: yea further, the very storms of persecution make us look to our Tackling, Patience; and to our Anchor, Hope; and to our Helm, Faith; and to our Card, the Word of God; and to our Captain, Christ: whereas security, like a calm, makes us forget both our danger and deliverer. Experience is the best informer, which makes Martin Luther say, When all is done, tribulation is the plainest and most sincere divinity. And another most emphatically, (showing that knowledge is in many respects cumulative, as well as original; like water, that besides his own spring head, is fed with other springs and streams.) That Prayer, Reading, Meditation, and temptations, make a Divine. So that to be altogether exempt from misery, is a most miserable thing. CHAP. XVI. How it increaseth their patience. 13 BEcause the malice of our enemies makes for the increase of our patience, We rejoice in tribulation, saith Paul, knowing that tribulation bringeth forth patience, Rom. 5. 3. My brethren, saith S. James, count it exceeding joy when ye fall into divers temptations, knowing that the trial of your faith bringeth forth patience, James 1. 2, 3. Thus the malice of our enemies doth both prove and improve our patience: see it exemplified in Job and David, whose practice doth most excellently confirm this point; you know Job was not so miserable in his afflictions, as happy in his patience, Job. 31. 35, 36, 37. And David after he had been so many years trained up in the School of Affliction, and exercised with continual sufferings from innumerable enemies of all sorts; became a wonder of patience to all succeeding Ages: as take but notice of his carriage towards Shimei, and you will say so; when this his impotent Subject cursed and cast stones at him, and all his Men of War, called him Murderer, wicked man, etc. he was so far from revenging it, when he might so easily, or suffering others, that you shall hear him make that an argument of his patience, which was the exercise of it: Behold, my son (saith he) which came forth of my bowels seeketh my life; how much more now may this Benjamite do is, 2 Sam. 16. 11. The wickedness of a● Absalon may rob his Father of comfort, but shall help to add to his Father's goodness: it is the advantage of great crosses, that they swallow up the lesser. One man's sin cannot be excused by another's, the lesser by the greater: if Absalon be a Traitor, Shimei may not curse and rebel; but the passion conceived from the indignity of a stranger, may be abated by the harder measure of our own. Indeed in the provocation of Naball, he had his lesson to seek: but even that slip, made him stand the faster afterward. And Saint Paul, being taken upon the sudden, reviled God's Highpriest: but he soon checked himself for it, Acts 23. 3. 5. A weak heart faints with every addition of succeeding trouble, perhaps is like that maid in Scaliger, who swooned at the sight of a Lily: but the strong, recollects itself, and is grown so skilful that it bears off one mischief with another. As in the Fable, when the new and old Cart went together, the new made a creaking noise under the load, and wondered at the silence of the old; which answered, I am accustomed to these burdens, therefore bear them, and am quiet: So, what a degree of patience have some men attained unto? What a load of injuries can some Christians digest, that have been frequent in sufferings, and long exercised in the School of Affliction? Not that they bear them out of baseness or cowardliness, because they dare n●t revenge, but out of Christian fortitude, because they may not; they have so conquered themselves, that wrongs cannot conquer them. Nay, we read of some Ethnics that could say this of themselves. When Alcibiades told Socrates that he could not suffer the frowardness and scolding of Xanthippe as he did; Socrates answered, but I can; for I am accustomed to it. And we read, that Aristides after his exile, did not so much as note them that were the cause of his banishment, though he were now advanced above them. Yea Diogenes, rather than want exercise for his patience, would crave all 〈…〉 es of dead men's statues; for being demanded why he did so, he answered, that I may learn to take denials from others the more patiently. Now if we can therefore suffer, because we have suffered, we have well profited by our afflictions, otherwise not. To show that there is nothing so hard and difficult, but may be attained to by use and custom: give me leave to clear it by some familiar instances. We know the custom of any hardship (whether it be labour, cold, or the like) makes it easy and familiar: you shall have a common Labourer work all day, like a Horse, without once sweeting, or being weary: Let a Scholar or Gentleman, but dig one quarter of an hour, you must give him leave to take breath all the day after. The face that is ever open, yea, the eye that is twice as much open as shut, is able perpetually to endure the coldest wind can blow; when as the rest of the parts would complain of the least blast that is cold. Let him that is next neighbour to the Belfry tell me, whether ringing doth so molest his silent sleep now, as formerly. Yea, the fall of the River Nilus which makes a new comer stop his ears; to the natural inhabitants is not so much as heard. At Milton, near Sittingborne in Kent, is (or lately was) one William Allen a Tailor, that eats between thirty and forty grains of Opium every day, the tithe whereof would kill him that is not accustomed thereunto; neither can he sleep (no not live) without it: he began but with one grain, and so increased the quantity, as the operation and quality of it decreased. But this is nothing, for you have slaves in the Turkish Galleys, that will eat near an ounce at a time, as if it were bread. Neither, in my judgement, is it less rare for men to drink a Pottle or a Gallon of the richest old Canary every day, as is usual with some of our Sack-drinkers, and Good-fellows, without the least inflammation; it hath no other operation in them then a cup of Six hath with me, or hath had with them in diebus illis. To conclude, as that Girl which Aristotle writes of, being nursed with poison in her infancy, lived with it after as we do with meat; and as that young woman at Cullen in Almaigne, who was frequently seen picking spiders off the wall, and eating them, digested the same into nourishment; as Albert an eyewitness affirms: And as Mithridates by his accustomed eating of poison, made his body unpoysonable: So the godly, notwithstanding they are by nature as a wild Ass Colt, as Zophar speaks, Job 11. 12. Yet by their frequent and accustomary suffering of injuries, these wild Asses are made tame, and the ablest to carry burdens of any creature: yea, though they were once as fierce and cruel as Wolves, Leopards, Lions, and Bears; and as mischievous as Asps, and Cockatrices; yet Christ will so change their natures, partly by his word, and partly by his rod of affliction, that they shall now be as apt to suffer evil as they have been to offer it: What else means the Prophet, when he tells us that the Wolf shall dwell with the Lamb, and the Leopard with the Kid, and the Lion with the Calf, so that a little child shall lead them; that the Cow and the Bear, and the Lion and the Bullock, shall eat straw together; that the sucking child shall play upon the hole of the Asp, and the wained child shall put his hand upon the Cockatrice hole, Isay 11. 6. and so forward. And so you see that according to the ancient proverbial speech, Use makes perfectness; and that custom is not unfitly called a second, or new nature. Wouldst thou then attain to an unconquerable patience, and be able to undergo great trials hereafter; accustom thyself to a silent suffering of thy present and smaller griefs, tongue provocations, and the like. If with Milo thou shalt but take up a Calf, some small cross, and enjoin thyself to carry the like every day a little; in process of time thou shalt be able to carry an Ox, the strongest and biggest affliction can come. For nothing is miserable saith Seneca, which once Custom hath made natural. Familiarity even with Lions, taketh away the fear of them: and the being used to Tempests, giveth heart and courage to endure them: whereas any new disaster is tedious, and irksome to the unexperienced: but hard occurrences fall heavy upon them, for that the yoke is most cuntbersome, to a tender neck. CHAP. XVII. Reasons of Patience. That the godly are patient in suffering of wrongs, because innocent. NOw that some may be persuaded to make this use of their sufferings, and that we may also put to silence the ignorance of others; (foolishmen who are mistaken in judging of this matter, supposing it a base thing to suffer injuries unrevenged) see the Reasons which deservedly make God's children so patiently to suffer wrongs that the men of the world never dream of: And how through the study of virtue and Christian prudence, they make the servile passions of their minds (fear and anger) subject to the more worthy faculties of their souls, reason and understanding. We bear their reproaches and persecutions patiently, Either in regard of Ourselves. Our Enemies. Ourselves and our Enemies. Our Enemies and Others. GOD. CHRIST, and the Saints. In regard of ourselves, 1 Because We are innocent. 2 Because It is more laudable to forgive, then to revenge. 3 Because Suffering is the only way to prevent suffering. 4 Because Our sins have deserved it, and a far greater affliction. 5 Because Our sufferings are counterpoised and made sweet, with more than answerable blessings. 6 Because Our patience brings a reward with it. First, they bear the slanders and reproaches of wicked men patiently, for that they are false, and so appertain not unto them. Socrates being railed upon, and called by one all to naught, took no notice of it, and being demanded a reason of his patience, said, it concerns me not, for I am no such man. Diogenes was wont to say, when the people mocked him, They deride me, yet I am not derided; I am not the man they take me for. This reason is of more force from the mouth of an innocent Christian. If a rich man be called poor, or a sound Christian an hypocrite, he slights it, he laughs at it, because he knoweth the same to be false, and that his Accuser is mistaken; whereas if a Beggar be called bankrupt, or a dissembler, hypocrite; he will winch and kick, and be most grievously offended at it. Yea, as sores, and ulcers, are grieved not only at a light touch, but even with fear and suspicion of being touched: so will an exulcerate mind, saith Seneca. And as small letters offend bad eyes, so least appearances of contradiction, will grieve the ill affected ears of guilty persons, saith Plutarch; for let men's tongues like Bells, give but an indefinite, and not a significant sound, they imagine them to speak, and mean, whatsoever their guilty consciences frame, in the fancy, and whisper in the ear: which are those evil surmises of corrupt minds, the Apostle taxeth: 1 Tim. 6. 4. When like Caius the humanist, one thinks every word spoken, tends to his disgrace; and is as unwilling to bear, as forbear reproaches. But where the conscience is clear, the case is altered. Marius was never offended with any report that went of him, because if it were true, it would ●ound to his praise; if false, his life and manners should prove it contrary. And indeed, the best confutation of their slanders, is not by our great words, but by our good works. Sophocles being accused by his own children, that he grew Dotard, and spent their patrimonies idly; when he was summoned, did not personally appear before the Magistrates, but sent one of his new Tragedies to their perusal, which being read, made them confess, This is not the work of a man that dotes. So against all clamours and swelling opprobries, set but thine innocency and good life; thou needest do no more. That body which is in good health, is strong, and able to bear the great storms and bitter cold of Winter, and likewise the excessive and intemperate heat of the Summer: but with a crazy and distempered body, it is far otherwise. Even so, a sound heart and clear conscience will abide all trials; in prosperity it will not be lifted up; in adversity, it will not be utterly cast down: whereas the corrupt heart, and festered conscience, can endure nothing; even a word if it be pleasing, puffe● him up with pride; if not, it swells him with passion. A guilty conscience, (like Glass) will sweat with the least breath, and like a windy Instrument, be put out of tune, with the very distemper of the air: but when the soul is steeled with goodness, no assaults of evil can daunt it. No greater sign of innocency when we are accused, than mildness: as we see in Joseph, who being both accused and committed for forcing of his Mistress, answered just nothing that we can read of, Gen. 39 17, 18. And Susanna, who being accused by the two Elders of an heinous crime, (which they alone were guilty of) never contended by laying the fault upon them, but appeals unto God whether she were innocent or no. The History of Susanna, Vers. 42, 43. And Hannah, whose reply to Ely, when he falsely accused her of drunkenness, was no other, but Nay my Lord, count not thine Handmaid for a wicked woman, 1 Sam. 1. 15, 16. Neither is there a greater Symptom of guiltiness, than our breaking into choler, and being exasperated when we have any thing laid to our charge, witness Cain, Gen. 4. 9 That Hebrew which struck his fellow, Exod. 2. 13, 14. Saul, 1 Sam. 20. 32, 33. Abner, 2 Sam. 3. 8. Jeroboam, 1 King. 13. 4. Ahab, 1 Kings 22. 27. Amazia, 2 Chron. 25. 16. Uzziah, 2 Chron. 26. 19 Herod the Tetrarch, Luke 3. 19 20. The men of Nazareth, Luke 4. 28, 29. The Pharisees, John 8. 47, 48. And the High Priest and Scribes, Luke 20. 19, 20. Sin and falsehood, are like an impudent strumpet, but innocency and truth will veil themselves, like a modest Virgin, 〈◊〉 Pet. 2. 18. The more false the matter, the greater noise to uphold it; Paul is nothing so loud as Tertullus: The weakest cause will be sure to forelay the shrewdest counsel, or the loudest Advocates: Error hath always most words; like a rotten house, that needs most props, and crutches to uphold it. Simple truth evermore requires least cost: like a beautiful face, that needs no painting; or a comely body, which any descent apparel becomes. We plaster over rotten posts, and ragged walls; substantial Buildings are able to grace themselves. So that as sparks flying up, show the house to be on fire, and as corrupt spittle shows exulcerate lungs, so a passionate answer argues a guilty conscience. Why doth the Hare use so many doublings? but to frustrate the scent of the Hounds. And this is one reason why the former are compared to Sheep and Lambs (Emblems of innocency) which being harmed will not once bleat; and the latter unto Swine, which will roar and cry if they be but touched. But to leave these Swine and return to the men we were speaking of. A good Conscience is not put out of countenance with the false accusations of slanderous tongues: it throweth them off, as Saint Paul did the Viper, unhurt. Innocence and patience are two Bucklers sufficient to repulse and abate the violence of any such charge; the Breastplate of Righteousness, the brazen wall of a good conscience feareth no such Canons. The Conscionable being railed upon, and reviled by a foul mouth, may reply as once a Steward did to his passionate Lord, when he called him Kav●, etc. Your Honour may speak as you please, but I believe not a word that you say, for I know myself an honest man. Yea, suppose we are circled round with reproaches, our consciences knowing us innocent, like a constant friend, takes us by the hand and cheers us against all our miseries. A good spirit will be as Simon to Christ, its Cross bearer. A just man, saith chrysostom, is imprognable, and cannot be overcome; take away his wealth, his good parts cannot be taken from him, and his treasure is above; cast him into prison and bonds, he doth the more freely enjoy the presence of his God; banish him his Country, he hath his conversation in Heaven; kill his body, it shall rise again: so he fights with a shadow that contends with an upright man. Wherefore, let all who suffer in their good names, if conscious and guilty of an enemy's imputations, repent and amend; if otherwise, contemn them, own them not so much as once to take notice thereof: A wicked heart, is as a Barrel of powder to temptation, let thine be as a River of water. Yea, seeing God esteems men as they are, and not as they have been; although formerly thou hast been culpable, yet now thou mayest answer for thyself as Paul did for Onesimus, Though in times past I was unprofitable, yet now I am profitable: and oppose to them that sweet and divine sentence of sweet and holy Bernard, Tell me not Satan what I have been, but what I am and will be. Or that of Beza in the like case. Whatsoever I was, I am now in Christ a New Creature, and that is it which troubles thee, I might have so continued long enough ere thou wouldst have vexed at it, but now I see thou dost envy me the grace of my Saviour. Or that Apopthegme of Diogenes to a base fellow, that told him he had once been a forger of money, whose answer was, 'tis true, such as thou art now, I was once; but such as I am now thou wilt never be. Yea, thou mayst say, by how much more I have formerly sinned, by so much more is God's power and goodness now magnified. As Saint Augustine hearing the Donatists revile him for the former wickedness of his youth, answered, The more desperate my disease was, so much the more I admire the Physician: Yea, thou mayst yet strain it a peg higher, and say, the greater my sins were, the greater is my honour: as the Devils which Mary Magdalen once had, are mentioned for her glory. Thus if we cannot avoid ill tongues, let our care be not to deserve them, and 'tis all one as if we avoided them. For how little is that man hurt, whom malice condemns on Earth, and God commends in Heaven, let the World accuse me, so long as God acquits me, I care not. CHAP. XVIII. That it is more laudable to forgive, than revenge. 2. BEcause it is more generous and laudable to forgive, than revenge: certainly in taking revenge a man is but even with his enemy, but in passing it over he is superior to him; for it is a Prince's part to pardon; yea, qouth Alexander, There can be nothing more noble, than to do well to those that deserve ill. And Saint Gregory, it is more honour to suffer injuries by silence, than to overcome them by answering again. Princes use not to chide when Ambassadors have offered them undecencies, but deny them audience; as if silence were the way royal to correct a wrong. And certainly he enjoys a brave composedness, that seats himself above the flight of the injurious claw. Like the Emperor Augustus, who though of a most tenatious, and retentive memory, would forget wrongs, as soon as they were offered. Or Agathocles, Antigonus, and Caesar who being great Potentates, were as little moved at vulgar wrongs, as a Lion at the barking of Curs; yea, the Orator gives it as a high praise to Caesar that he could forge● nothing but wrongs, remember nothing but benefits; and who so truly noble as he that can do ill and will not? True, it is not rare to see, a great man vex himself at the neglect of a peasant: but this argnes a poor spirit: A true Lion would pass it by, with an honourable scorn. You'll confess then 'tis Princely to disdain a wrong; and is that all? No, forgiveness, saith Seneca, is a valiant kind of revenge: and none are so frequent in pardoning as the courageous. He that is modestly valiant, stirs not till he must needs, and then to purpose: Like the Flint, he hath fire in him, but it appears not until you force it from him: who more valiant than Joshua? and he held it the noblest victory to overcome evil with good: for the Gibeonites took not so much pains in coming to deceive him, as he in going to deliver them. And Cicero more commends Caesar for overcoming his own courage in pardoning Marcellus, than for the great victories he had against his other enemies. Yea, a dominion over ones self, is greater than the Grand Signiory of Turkey. For as the greatest knowledge, is truly to know thyself, so the greatest conquest, is to subdue thyself; he is a wise man that can avoid an evil, he is a patient man that can endure it, but he is a valiant man that can conquer it. And indeed, for a man to overcome an enemy, and be overcome by his own passions, is to conquer a petty Village with the loss of a large City. What saith a Father, miserable is that victory wherein thou overcommest thine enemy, and the Devil in the mean time overcoms thee: thou slayest his body, the Devil thy soul; now we deem him to have the honour of the war, that hath the profit of it. But as an Emperor said of the means prescribed him to cure his Leprosy (which was the blood of Infants) I had rather be sick still, than be recovered by such a medicine; so wilt thou in this case, if thou hast either Bowels, or brains. Yea, if the price or honour of the conquest is rated by the difficulty; than to suppress anger in thyself, is to conquer with Hercules one of the Furies: To tame all passions is to lead Cerberus in chains: and to endure afflictions and persecutions strongly and patiently, is with Atlas to bear the whole World on thy shoulders, as saith the Poet. It is no shame to suffer ill, but to do it; to be evil, we are all naturally disposed, to be holy and good, is the difficulty. Yea, every Beast and Vermin can kill: It is true prowess and honour to give life, and preserve it. Yea, a Beast being snarled at by a Cur, will pass by as scorning to take notice thereof. ay, but is it wisdom so to do? Yes, first, the ancient received opinion is, that the sinews of wisdom, are slowness of belief, and distrust. Secondly, none more wise than Solomon, and he is of opinion; That it is the glory of a man to pass by an offence, Pro. 19 11. We fools think it ignominy and cowardice to put up the lie without a stab; a wrong without a challenge: but Solomon, to whose wisdom all wise men will subscribe, was of another judgement; and to this of Solomon, the wisest heathen have set their seal: Pittacus the Philosopher holds, That pardon is better than revenge, inasmuch as the one is proper to the spirit, the other to a cruel Beast. But how Socrates whom the Oracle of Apollo pronounced the wisest man alive, and all the rest of Philosophers approved of it, both by judgement and practice▪ We shall have occasion to relate in the reason's ensuing. No truer note of a wise man than this; he so loves as if he were to be an enemy, and so hates as if he were to love again. We know a spark of fire falling upon a solid body, presently goes out, which falling upon combustible matter, kindles and burns: Now as with fire, the light stuff and rubbish kindles sooner than the solid and more compact, so anger doth sooner inflame a feole than a man composed in his resolutions. This the Holy Ghost witnesseth, Eccles, 7. Be not thou of a hasty spirit to be angry: for anger resteth in the bosom of fools. Vers. 9 So much fury, so much folly; the more chafing, the less wisdom. Some have no patience to bear bitter scoffs: their noses are too tender to endure this strong and bitter Wormwood of the brain. Others again like tiled houses, can admit a falling spark unwarmed; it may be coals of Juniper without any danger of burning: Now what makes the difference? the one hath a good head piece and is more solid, the other are covered with such light dry straw that with the least touch they will kindle and flame about your troubled ears: and when the house is one fire, it is no disputing with how small a matter it came. I confess I find some wise men extremely passionate by nature, as there is no general rule but admits of some exceptions: Even God himself, had particular exceptions, from his general Laws, as the Cherubims over the Ark, was an instance against the second Commandment: the Israelites robbing the Egyptians, against the eight: the Priests breaking the Sabbath, Math. 12. 5. against the fourth, and Phimiras killing Zimry, against the sixth, Numb. 25. 8. And these as they are more taken with a joy, so they taste a discontent more heavily. In whom Choler, like fire in stubble, is soon kindled, and soon out, for they are stung with a Nettle, and allayed with a Dock: being like Gunpowder, to which you no sooner give fire, but they And last, this of all others is the most divine and Christianlike revenge; witness our Saviour Christ, who by death, overcame death; as David cut off the head of Goliath, with his own sword: and even then triumphed over his enemies, when most they seemed to triumph over him, Col. 2. 15. And the Martyrs who are said by the Holy Ghost to overcome the great Dragon, that old Serpent called the Devil and Satan, in that they loved not their lives unto the death, Revel. 12. 11. There conquering, was by dying, not by killing: and can the back of charity now bore no load; are the sinews of lov● grown so feeble. And holy David, who when he had S●ul at his mercy, in stead of cutting off his head, as his servants persuaded him, only cut off the Lap of his Garment, and after, thought that too much also. And at another time, when the Lord had closed him into his hands, finding him asleep in the Fort, in stead of taking away his life, as Abishai counselled him, he took away his Spear, and in stead of taking away his blood from his heart, he takes a pot of water from his head. That this kind of revenge for a man to find his enemy at an advantage, and let him depart free, is generous and noble, beyond the capacity of an ordinary man; you may hear Saul himself confess, 1 Sam. 24. 17. to 23. Again, when the King of Syria sent a mighty Host to take Elisha, and the Lord had smote them all with blindness, and shut them into Samaria, what doth the Prophet? Slay them? no. Indeed the King of Israel would sane have had it so, his fingers itched to be doing: but Elisha commanded bread and water to be set before them, that they might eat and drink, and go to their Master, 2 King. 6. 22. So a Christian truly generous, will omit no opportunity of doing good, nor do evil, though he have opportunity: for to may, and will not, is the Christians lawde. Which yet is not all, for besides that it is the most generous, noble, valiant, wise, divine, and Christianlike revenge, to pass by, and forgive injuries: our Saviour Christ, in whom is the fountain of all wisdom, and knowledge, as all the senses are in the head, Zach. 4. 12. allows none for magnanimous, but such as together with forgiving, Bless those that curse them, and do good to such as hurt them, Math. 5. 44. which is true generosity indeed. But how contrary is the opinion of the World, to the judgement of God, and the wisest of men concerning valour: for should the greatest, and gravest Bishop in the Land, Preach this; our impatient Gallants would not believe; but that it consists in a brave revenge, and that an humble patience is an argument of baseness, and that every wrong, or disgraceful word, is quarrel just enough to shed blood: and lest there should want offences, or they give place ●nto wroth as the Apostle adviseth, Rom. 12. 19 they will strive for the way, or contend for the wall, even to the death: which proves them to be as wise as a wall, for they come short of the wisdom of Beasts: Pliny tells of two Goats, (Mutianus being an eyewitness) which meeting on a strait, and narrow Bridge, that the one could not pass by the other, nor turn aside to return back again: neither made his way by overturning the other, but the one lay down, that the other might go over him. I pray God their too much turning to the right hand before man, cause them not to be set at Christ's left hand, with those Goats which are destined to everlasting fire. But certainly, if they amend not their course, God shall condemn them for invading his office; for vengeance is his, and that they call courage, he shall judge outrage. Woe is me, into what unhappy times are we fall'n, and how hath the devil blinded and bewitched our Gallants; that the wretchedst, and basest cowardice, should ruffle it out in the garb of valour: while the truly valiant pass for, and are reputed cowards. And how great is the corruption of man's heart, which is not ashamed of things shameful; and yet ashamed of things, wherein they ought to glory. Is this courage, to kill one another for the wall, as though either of their honours were of more worth than both their souls. Yea, suppose they overcome, is not this power of theirs the greatest infirmity; for whether they thus die, or kill, they have committed murder; if they kill, they have murdered another; if they die, they have murdered themselves: Surviving, there is the plague of conscience; dying, there is the plague of torments: if they both scape, yet it is homeside, that they meant to kill. O that they would take notice of this, and lay it to heart. But what's the reason of this their mistake; what makes them judge Job a fool, and count David a coward, for their humble patience: this is the difference; there was the faith, and patience of the Saints; here is the infidelity, and impatience of sinners, whom the Devil hath bewitched, to glory in their shame; or in plain English, a reprobate judgement is the only cause; for with them, every virtue is counted a vice, and every vice a virtue; as their own words witness: in nicknaming each vice and grace with opposite titles. But as when it was objected to a Martyr, that his Christ was but a Carpenter's son; he answered, yea, but such a Carpenter as built Heaven and Earth: so we grant we are cowards, as they term us; but such cowards as are able to prevail with God, Gen. 32. 26. 28. Exod. 32. 10. And overcome the World, the Flesh, and the Devil, 1 John 5. 4. Galat. 5. 24. 1 John 2. 14. which is as much Valour and Victory as we care for. CHAP. XIX That suffering is the only may to prevent suffering. 3. BEcause suffering is the only way to prevent suffering: Revenge being one of those remedies, which, not seldom proves more grievous than the disease itself? When once Xanthippe, the wife of Socrates, in the open street plucked his cloak from his back; and some of his acquaintance counselled him to strike her: he answers, you say well; that while we are brawling and sighting together, every one of you may clap us on the back and cry, ho, well said, to it Socrates: yea, well done Xanthippe, the wisest of the twain. When Aristippus was asked by one in derision, where the great high friendship was become, that formerly had been between him and Estines? he answers, It is a sleep, but I will go and awaken it; and did so, lest their enemies should make it a matter of rejoicing. When Philip of Macedon was told that the Grecians spoke evil words of him, notwithstanding he did them much good, and was withal counselled to chastise them; he answers, Your counsel is not good; for if they now speak evil of us, having done them good only; what would they then, if we should do them any harm? And at another time, being counselled either to banish or put to death one who had slandered him; he would do neither of both, saying, It was not a sufficient cause to condemn him; and for banishing, it was better not to let him stir out of Macedonia, where all men knew that he lied; then to send him among strangers, who not knowing him, might admit his slanders for truth: better he speak where we are both known, then where we are both unknown. And this made Chrysippus, when one complained to him, that his friend had reproached him privately: answer, Ah, but chide him not, for than he will do as much in public. Neglect will sooner kill an injury, than Revenge. These tongue-squibs or crackers of the brain will die alone, if we revive them not: the best way to have them forgotten by others, is first to forget them ourselves. Yea, to contemn an enemy, is better than either to fear him, or answer him. When the Passenger gallops by, as if his fear made him speedy, the Cur follows him with open mouth and swiftness; let him turn to the brawling Cur, and he will be more fierce; but let him ride by in a confident neglect, and the Dog will never stir at him, or at least will soon give over and be quiet. To vex other men, is but to prompt them how they should again vex us. Two earthen pots, floating on the water, with this Inscription, if we knock, we crack: was long ago made the Emblem of England, and the Low-countrieses. When two friends fall out, if one be not the wiser, they turn love into anger and passion, passion into evil words, words into blows; and when they are fight, a third adversary hath a fair advantage to insult over them both. As have you not sometimes seen two neighbours, like two Cocks of the Game peck out one another's eyes, to make the Lawyer's sport; it may be kill them: As while Judah was hot against Israel, and Israel hot against Judah, the King of Syria smote them both; at least Satan that common and Arch enemy will have us at advantage. For as man delighteth when two Dogs, or two Cocks are a fight, to encourage and prick them forward to the combat. Even so doth Satan deal with us; controversies, like a pair of Cudgels, are thrown in by the Devil, and taken up by malcontents, who baste one another while he stands by and laughs. And we cannot please the Devil better: for as the Master of the Pit oft sets two Cocks to fight together, unto the death of them both; and then after mutual conquest, suppeth perchance with the sighters bodies: Even so, saith Gregory doth the Devil deal with men. He is an enemy that watcheth his time, and while we wound one another, he wounds and wins all our souls. Thus, like the Frog and the Mouse in the Fable, while men fight eagerly for a toy, the Kite comes; that Prince and chief Fowl, that ruleth in the Air, and snatcheth away both these great warriors; or like two Emmets in the Molebill of this earth, we sight for the mastery; in mean while comes the Robin-red-breast and picks both up, and so devours them. But on the other side, by gentleness we may as much pleasure ourselves. It is said of Aristides, when he perceived the open scandal which was like to arise, by reason of the contention sprung up between him and Themistocles, that he besought him mildly after this manner: Sir, we both are no mean men in this Commonwealth; our dissension will prove no small offence unto others, nor disparagement to ourselves; wherefore good Themistocles, let us be at one again; and if we will needs strive, let us strive who shall excel other in virtue and love. And we read of Euclides, that when his Brother (in a variance between them) said, I would I might die if I be not revenged of thee; he answered again, nay let me die for it, if I persuade thee not otherwise before I have done: by which one word he presently so won his brother's heart, that he changed his mind, and they parted friends. And this was David's way of overcoming, 1 Sam. 24. He whose Harp had wont to quiet Saul's frenzy, now by his kindness doth calm his fury, so that now he sheds tears instead of blood: here was a victory gotten, and no blow stricken. The King of Israel set bread and water before the host of the King of Syria, when he might have slain them, 2 Kings 6. 23. What did he lose by it, or had he cause to repent himself? No: he did thereby so prevent succeeding quarrels, that as the Text saith, The bands of Aram came no more into the Land of Israel; so every wise Christian will do good to them that do hurt to him; yea, bless and pray for them that curse him, as our Saviour adviseth: neither is he a fool in it, for if grace comes, (and nothing will procure it sooner than prayers and good examples) though before they were evil enemies; now they shall neither be evil, nor enemies. It was a witty answer of Socrates, who replied, when one asked him, why he took such a man's bitter railing so patiently; It is enough for one to be angry at a time. For if a wise man contend with a foolish man, saith Solomon, whether he be angry, or laugh, there is no rest, Prov. 29. 9 Whereas gentle speech appeaseth wrath, and patience bridleth the secret prattlings of mockers, and blunteth the point of their reproach. Had not Gideon, Judg. 8. learned to speak fair aswell as to smite, he had found work enough from the swords of joseph's sons. but his good words are as victorious as his sword; his pacification of friends, better than his execution of enemies, Vers. 2. 3. As it is not good to slatter, or lie; no more is it in some cases to speak the truth: we know the Ass, and the Hound in the Fable, were both killed by the Lion: the one for his flattery in commending the sweetness of his breath, the other for his plain dealing; when he affirmed, it had an ill savour: whereas the Fox by pretending he could not smell, by reason of a cold he had got, saved his life. Rage is not engendered, but by the concurrence of cholers, which are easily produced one of another; and borne at an instant. When the stone and the steel meets, the issue engendered from thence, is fire: whereas the Sword of anger being struck upon the soft pillow of a mild spirit, is broken. The shot of the Cannon hurts not Wool, and such like yielding things; but that which is hard, stubborn and resisting. He is fuller of passion than reason, that will flame at every vain tongues puff. A man that studies revenge, keeps his own wounds green and open, which otherwise would beale and do w●ll. Anger to the soul, is like a coal on the flesh, or garment; cast it off suddenly it doth little harm, but let it lie, it frets deep. Wherefore saith one, their malice shall sooner cease than my unchanged patience. A small injury shall go as it comes; a great injury may dine or sup with me, but none at all shall lodge with me; for why should I vex myself, because another hath vexed me? That were to imitate the fool that would not come out of the Pound, saying, they had put him in by Law, and he would come out again by Law: or Ahab, who because he could not have his will on Naboth, would be revenged on himself. As the mad man tears his own hair, because he cannot come at his enemies: or little children, who one while forbear their meat, if you anger them; another time, if you chance to take away but one of their Gugawes, amongst many other toys which they play withal, will throw away the rest, and then fall a puling and crying outright. Or the Hedgehog, which having laden himself with Nuts, and fruits, if but the least filbert chance to fall off, as he is going to disburden them in his store-house, will ●ling down all the rest, in a peevish humour, and beat the ground for anger; as Pliny writes. Or Dogs, which set upon the stone that hath hurt them with such ireful teeth, that they hurt themselves more than the thrower hurt them; and feel greater smart from themselves, than from their enemy: which makes Archelaus say, it is a great evil, not to be able to suffer evil. And a worthy Divine of ours, I will rather suffer a thousand wrongs than offer one; I will suffer an hundred rather than return one; I will suffer many ere I will complain of one; and endeavour to right it by contending: for, saith he, I have ever found, that to strive with my superior, is furious; with my equals, doubtful; with my inferior, for did and base; with any, full of unquietness. Satyrus, knowing himself choleric, and in that whirty of mind apt to transgress, when he but suspected ill language from any, he would stop his ears with wax; lest the sense of it should cause his fierce blood to seethe in his distempered skin. And good reason; if not for wisdom's sake, yet for a man's own bodily health's sake: for the Emperor Nerva by passionate anger got a Fever that killed him. And the Emperor Valentinianus died by an eruption of blood through anger. And Vincest●us King of Bohemia, in his rage of choler against his Cupbearer fell into a palsy that killed him. Again, Caesar, although he could moderate his passions having in that civil garboil intercepted a Packet of Letters written to Pompey, from his Favourites, broke them not open but burnt them immediately. And Pompey committed those Letters to the fire before he read them, wherein he expected to find the cause of his grief. Both upon wise and mature ground, that they might not play booty against themselves in furthering an enemy's spite. And certainly if we well consider it, we shall meet with vexations enough that we cannot avoid if we would never so fain. We need not (like Certion in Swidas) wrestle, or (with foolish Pannu●) go to law with every man we meet. And yet some (as if they did delight to vex their own souls like the Ethiopians, who as Diodorus relates lame themselves, if their King be lame) will be very inquisitive to know what such an one said of them in private: but had they as much wit as jealousy, they would argue thus with themselves; small injuries I would either not know, or not mind, or knowing them I would not know the Author; for by this I may mend myself and never malice the person. I might go on and show you that Greece and Asia wore set on fire for an Apple. That not a few have suffered a sword in their bowels, because they would not suffer the lie in their throats. As how few of these Salamanders who are never well, but when they are in the fire of contention, are long lived? The Raven, the Elephant, and the Hart, which have no gall. (Patient Christians) one of them outlive many of the other. And lastly, I might show that if we suffer not here with patience, we shall suffer hereafter with grief; for the wages of anger is judgement, even the judgement of hell fire, Math. 5. 22. But two and twenty yards is enough for a piece. CHAP. XX. That they bear injuries patiently, because their sins have deserved it, and a far greater affliction. 4. HE suffers his enemy's reproaches and persecutions patiently, because his sins have deserved it, and a far greater affliction, David felt the spite of his enemies, but he acknowledgeth his sin to be the cause, 2 Sam. 16. 11. and God the Author, Psalm. 39 8. From which consideration he draws this inference, I should have been dumb, and not have opened my mouth, because thou didst it, Vers. 9 and so goeth on; remove thy stroke from me, for I am consumed by the blow of thine hand, Vers. 10. Whatsoever is the weapon, it is thy blow. Whence it hath always been the manner of God's people to look up from the stone to the hand which threw it; and from the effect to the cause. What saith Joseph to his envious brethren that sold him into Egypt; ye sent not me hither, but God, Gen. 45. 8. And Job being robbed by the Sabeans, they being set on by Satan, doth not say, the Devil took away, or the Sabeans took away, but the Lord hath taken away, Job 1. 21. And David speaking of his son Absaloms' treason, I was dumb and said nothing; why? because it was thy doing, Psalm. 39 9 And what think you was the reason our Saviour Christ held his peace and answered nothing, as the Text saith, but suffered his enemies, The Chief Priest, Scribes, and Pharisees, and Pilate, to revile him, and crucify him; but to approve the equity and justice of God the Author thereof? for although it were blasphemy to say he was a sinner, yet taking upon him the sins of the whole World, he knew those sins had deserved as much, and therefore he is silent, Matth. 26. 62, 63. It is true, other reasons are given; as that he answered nothing, because it was now his time to suffer, not to do; his work was now to be crucified, and not to be dignified; or as another, he spoke not a word to Herod, because Herod had taken away his voice in beheading John Baptist; but this without doubt was the main reason. Even in like manner it is with the truly gracious; they being wronged do not suffer rage to transport them as it doth beasts, to set upon the stone or weapon that hath hurt them, like little Children, who if they fall will have the ground beaten: their false grief is satisfied with feigned revenge. But they look higher, even to God that occasioned it. Or if they be angry, they turn their malice from the person which punisheth them, to the sin by which and for which he came to have leave and power to punish them; and to themselves for committing such sins. The cause of their suffering doth more vex them, than the things which they suffer: and they grieve more for the displeasure of God, than for the strips of his displeasure. It is not the punishment, but the cause of it makes them sorrowful: And indeed, to speak home to every man's conscience, why are we patient or impatient; it is worth the noting when sin lies light, than reproaches and contempt lie heavy; whereas if we truly feel the weight of sin all indignities will be as nothing. Or thirdly, in case they do return an answer, it is after the manner of Epictetus, who would not deny the sins his enemy taxed him with; but reproves his ignorance rather, in that being unacquainted with the infinity of his crimes; he lays only two or three to his charge; whereas indeed he was guilty of a Million: or according to Philip of Macedon his example, who would not punish Nicanor, although he openly spoke evil of him; saying, when he heard thereof, I suppose Nicanor is a good man, it were better to search whether the fault be in us or no: so no sooner shall an holy man's enemy accuse him of hypocrisy, pride, passion, covetousness, etc. but he will go to God, and accuse himself, and complain, I am so indeed; yea, with Paul, I am the chief of all sinners, I am more vile than his terms can make me, and I much marvel my punishment is no greater than to hear a few ill and bitter words. And indeed one would think whatsoever is not pain nor sufferance, or admit it be pain and sufferance, so long as it is not a curse, but a cross, may well be borne without grumbling. What said that Gentleman in Athens to his friends, when Ashuerus came and took away half his Plate, as he was at dinner with them, they admiring that he was not a whit moved thereat? I thank God, quoth he, that his Highness hath left me any thing. Yea, suppose we lose all we have, our goods are furthest off us, and if but in these we smart, we must confess to find favour. Or admit they hurt our bodies, or kill us, which they may soon do if God but give leave; for our life (even the best of us) is but like a bubble, which Boys blow up in the air, and presently again blow into mere air. Caesar goes an Emperor to the Senate, is brought a Corpse home again. What ever I say befalls us, this would be our meditation; he that afflicted me for a time, could have hold me longer; he that touched me in part, could have stricken me in whole: he that laid this upon my body, hath power to lay a greater Rod both upon my body and soul, without doing me the least wrong. That all crosses, and curses, temporal, spiritual, and eternal, even from the pains of the damned, to the very Itch as Moses sets down, Deut. 28. 27. are deserved, and come not upon us against equity, (equity I say in respect of God, not in respect of men, they come from a just Author, though from an unjust instrument.) And that Sin is the ground of all our griefs, the source of all our sufferings, wickedness the root of our wretchedness, that we are disciplined is from our defects, is a truth undeniable, appears plainly: for first God affirms it, Deut. 28. Isay 57 17. Hosea 13. 9 Jer. 30. 15. & 4, 18. Secondly, his servants confirm it, 1 Chron. 21. 17. Isay 64. 5. Dan. 9 7, 8. etc. Lam. 1. 5. 8. & 3. 39 etc. Ezra. 9 13. Luke 23. 41. Thirdly, good reason makes for it; sinful men smite not their dogs, much less their children without a cause, and shall we think the just God will smite without just cause: his Judgements (saith a Father) are sometimes secret, always just. No misery had ever afflicted us, if sin had not first infected us. What's the reason we all die, it could not be in justice if we had not all sinned: and so of all other evils, even sickness originally proceeds from sin, and all weakness from wickedness: one man languisheth of a Consumption, another labours of a Fever, a third is racked with the Gout, a fourth swollen with the Dropsy, a fifth hath his soul let out with a sword; every one hath a several way to bring him to the common end, death: but sin is the universal disease, Death passed upon all, for all have sinned, Rom. 5. 12. James 3. 2. Yea, as we brought a world of sin, into the world with us; so since, ●ach man hath broken every one of God's ten Laws, ten thousand times, and ten thousand ways: which is far from a privative holiness, in reforming that which is evil; and a positive holiness in performing that which is good, Ephes. 4. 22, 23. and every sin helps: for as original sin is the original cause of death, so actual sins hasten it. But to conclude in general, that sin is the cause we suffer, is not sufficient; for commonly no judgement comes from God, but some particular provocation of man went before it: the hand of Divine Justice seldom makes us smart, without some eminent cause foregoing: therefore David seeing a famine in the Land, inquires for the particular provoking sin, 2 Sam. 21. 1. so when we suffer, our question should be what have we done: yea, what have we done in the same kind; for oftentimes we may read our sin in our punishment, as it fared with Adonibezeck, Judg. 1. 7. and many other mentioned in Scripture. Sodom was burnt with fire unnatural, as they burned with lust unnatural. Absaloms' chief pride lay in his hair, and that became his halter. Solomon dividing God's Kingdom, had his own Kingdom divided. David hath slain Uriah with the sword, therefore the sword shall not depart from his house. Dives would not give Lazarus a crumb, Lazarus shall not bring Dives a drop. Judas was the instrument of his Master's death, he shall be the instrument of his own death. Proud Bajazet vows to imprison Tamburlaine in an Iron Cage, and carry him about the world in triumph: But Tamburlaine having conquered that bragging Turk, carried, and carted him through all Asia: to be scorned of his own people. For instance, is any one censured, reviled, and persecuted of lewd men, for being religious; let him reflect upon his life past, and happily their revile, and persecutions, will bring to his remembrance, that he himself before his conversion, hath likewise censured, reviled, or persecuted others. It may be his natural, spiritual or political parents, in some kind or other: as who can plead innocency herein? And he that is not humbled for his sin, is not yet justified from his sin. Yea, so often as thou remember'st thy sins without grief, so often thou repeatest those sins by not grieving. Dion of Syracuse being banished, came to Theodorus Court a suppliant, where not presently admitted, he turned to his companion with these words: I remember I did the like when I was in the like dignity: He called his deeds passed to a new reckoning. So, when thou receivest an injury, remember what injuries thou hast offered: look not to be exempt from the same wrongs which thou hast done; for he that doth wrong, may well receive it: we may well suffer patiently, when we know we suffer justly. To look for good, and to do bad, is against the Law of Retaliation. Or secondly, is any one wronged in his good name, without giving the least cause of scandal, either at present, or heretofore, which troubles him above measure: let him nevertheless reflect upon himself, and perhaps he shall find the cause lie lurking in his own bosom: as thus it may be, thou hast not defamed thy neighbour; but hast thou not delighted to hear others speak evil of him? hast thou been tender of his reputation, and as much as thou couldst, vindicated his good name. Or thirdly, doth not a proud heart make thee over apprehensive of the wrong; does not the injury seem great to thee, because thou seemest great to thyself: if so, be but little and lowly in thine own eyes, and the wrong will seem less: for no man can sweetlier put up disgraces from others, than he who hath first learned to despise himself. Yea, this Straw diadem hurts none, but the proud, and impatient: for suppose thou findest here but hard fare, and as ill dressed; a poor, hungry, humble soul will down with all well enough. Or fourthly, hath not selfe-conceitednes broken thy credit; probably if thou wouldst think worse of thyself, thou shouldest be better thought of: But commonly all is well while we are well esteemed; yea, with many, their reputation is more cared for, than their God. Neither would he be censured for sin, that fears not to be damned for it. If this hath been thy case, henceforward let it trouble thee more to d● a fault, then to hear of it; and when thou art evil spoken of by another, call thyself to account before him: it may be thou deservest i●; be more sorry that it is true, then that it is known. Or lastly, admit men charge thee wrongfully, and thou canst not find out thy sin by thy punishment; yet know, that what thou sufferest is most just in respect of God, who is the Author; and who does not always punish sin in kind: As for example, how many Murders have been punished in a mutinous word: the tongue in some rash language, hath scourged the iniquity of the hand. One hath done many robberies, scap't many searches, at last when all hath been forgotten, he hath been hanged for accessary to a Theft, he never knew. Suspected felony, hath often paid the price of an unknown R●pe. And they that have gone away with unnatural filthiness, have yet clipped off their days with their own coin: so that still God's Judgements are just; even when m●ns may be unjust; which in all cases would be acknowledged, as the godly ever do. Mauricius that good Emperor, when he, his wife, and his five sons were taken, his wife and sons put to death, and himself waiting for the like fatal stroke, could conclude thus; Just art thou, O Lord, in all thy ways, and holy in all thy works, as it is in the Psalms. And a Martyr, when he was burning at a stake; Welcome flames, my sin hath deserved more than here I can be able to suffer. And certainly they are angry with Heaven for justice, that are angry with them for injustice. Wherefore if thou hast been heretofore so simple as to return like for like, henceforward lay thy hand upon thy mouth, and say with Job, Once have I spoken, but I will answer no more; yea, twice, but I will proceed no further, Job 40. 4. 5. I will not so much consider how unjust man is that gives the wrong, as how just God is that guideth it. And this would be our meditation in all other cases; namely, to think whose h●ud strikes, whether by a Pleurisy, or a Fever, or a Sword, or what ever the Instrument be; and to conclude, the blow is Gods, whatsoever, or whomsoever is used as the weapon: yea, it comes not without our desert, for God is just; nor shall be without our profit, for God is merciful. And he that doth not argue thus, comes short of the very Heathen. For Socrates could tell the Athenians, when they condemned him to die, that they could do nothing but what the gods permitted, and nature had before ordained. And in common reason, can a Clock go without a weight to move it, or a Keeper to set it? no. Now this being premised, namely, that we endure nothing from our enemies; but that we have justly deserved from God. Yea, that we are more beholding to our greatest enemies touching the knowledge of ourselves, than the best friend we have; how should we not with David, refuse to revenge ourselves, in case any wicked Shimei rail, curse, or cast stones at us, have we never so much power and opportunity to do it? Yea, admit some Abishai would do it for us, how should we not say, let him alone, suffer him to curse, for the Lord hath bidden him, 2 Sam. 16. 11. Again secondly, if we make this use of our sufferings, what more precious than the reproaches of an enemy? for thereby we shall sooner and more plainly hear of our faults, than by a friend; although neither in a good manner, nor to a good end. We have great need (quoth Diogenes) of faithful friends, or sharp enemies: Every one hath use of a Monitor, but friends in this kind are so rare, that no wise man would willingly forgo his enem● at any rate. Wherefore sait● one, he shall be no friend to me, that is a friend to my faults; and I am no friend to myself, if I think him my enemy that tells me of them. CHAP. XXI. They are patient because their sufferings are counterpoised and made sweet with more than answerable blessings. 5. HE beareth the cross patiently, because it is counterpoised and made sweet with more than answerable blessings. Satan and the world may take many things from us, as they did from Job, viz. health, wealth, outward peace, friends, liberty, credit, etc. but they can never take God from us, who gives all: and at the same time supplies the want of these, with comforts far surpassing, and transcending them. And therefore in the midst of misery we say with Joh, blessed be the name of the Lord. Quest. But with what comforts doth the Lord supply our losses. Answer. The assurance of the pardon of sin alone, is able to clear all storms of the mind: it teacheth misery, as sickness, poverty, famine, imprisonment, infamy, etc. to laugh: not by reason of some imaginary ●picycles, but by natural and palpable reasons. Yea, let death happen, it matters not: When a Malefactor hath s●ed out his pardon, let the Assizes come when they will, the sooner the better. But to this is added, the peace of conscience, the marrow of all comforts, otherwise called the peace of God, which passeth all understanding, and surpasseth all commending: and never did man find pleasure upon earth, like the sweet testimony of an appeased conscience, reconciled unto God, cleansed by the blood of the Lamb, and quieted by the presence of the Holy Ghost. Yea, hadst thou (who most dotest upon the world) but these comforts, thou wouldst not change them for all that Satan once offered to our Saviour; and is now accepted by many. O good life, (saith an Ancient Father) what a Joy art thou in time of distress: And another, Sweet is the felicity of that man, whose works are just, and whose desires are innocent: though he be in Phaleris Bull. For these are privileges which make Paul happier in his chain of Iron, than Agrippa in his chain of Gold; and Peter more merry under stripes, than Caiphas upon the Judgement-seat; and Steven the like: For though he was under his persecutors for outward condition, yet he was far above them for inward consolation. Neither had wealthy Croesus' so much riches in his coffers, as poor Job had in his conscience. Yea, how can he be miserable that hath Christ, and all his merits made sure to him; that hath his name written in Heaven, yea, that is already in Heaven: for where our desires are, there our selves are. And the heavenly minded live not so much where they live, as where they love; that is to say, in Christ: surely his soul must be brim full of brave thoughts, that is able to refresh himself with this Meditation; God is my Father, the Church my Mother, Christ the Judge my elder Brother, and Advocate; the Holy Ghost my Comforter; the Angels mine attendance; all the Creatures mine for use; the stock of the Church's Prayers mine for benefit; the world mine Inn; Heaven my home; God is always with me, before me, within me, overseeing me; I talk with him in Prayer, he with me in his word; etc. Sure if these be the accustomed meals of a good soul, it cannot choose but keep natural heat from decaying; and make it happy. But behold yet a greater privilege; These comforts do not only support and refresh us, and so supply our losses in common calamities: but even in the midst of tortures and torments, which otherwise were intolerable: The natural man's stomach cannot (of all enemies) endure hunger; yea a prison, where he must always lie under hatches, makes him all amort: but worthy Hawks could clap his hands for joy in the midst of the flames: and another that I read of say, my good friends, I now find it true indeed, he that leaveth all to follow Christ, shall have in this world centuplum, a hundred fold more; I have it in that centuplum, peace of conscience with me at parting. And Anaxarchus being laid along in a Trough of stone, and smitten with Iron sledges by the appointment of Nicocreon, the Tyrant of Cyprus, ceased not to cry out, strike, smite, and beat; it is not Anaxarchus, but his veil you martyr so. And a child in Josephus, being all rent to death with biting snippers at the commandment of Antiochus, could cry with a loud, assured, and undaunted voice; Tyrant, thou losest time, lo I am still at mine ease, what is that smarting pain; where are those torments, which whilom thou didst so threaten me withal? my constancy more troubles thee, than thy cruelty me. And how many more of those Martyrs in Queen mary's Reign, were even ravished, before they could be permitted to die: so great, and so passing all expressing, is the peace and comfort of a good conscience. Now as the Priest's of Mercury when they eat their sigges, and honey, cried out, O how sweet is Truth: so if the worst of a Believers life in this world be so sweet, how sweet shall his life be in Heaven: but I'll hold you no longer in this. A man that hath his sins pardoned, is never completely miserable, till conscience again turns his enemy: whereas on the contrary; take the most happy worldling that ever was, if he have not his sins pardoned; he is completely wretched, (though he sees it not) suppose him Emperor of the whole world; as Adam, when he was in Paradise, and Lord of all, what did it avail him so long as he had a tormenter within, a selfe-condemning conscience: which told him that God was his enemy, and knew no other than that hell should be his everlasting portion: certainly this like a damp, could not choose but put out all the lights of his pleasure; so that Paradise itself was not Paradise to him, which is the case of all wicked men, be they never so great, never so seemingly happy. True, wicked men think the godly less merry, and more miserable than themselves: yea some, that mirth and mischief are only sworn brothers; but this is a foundation less opinion. For first, no man is miserable, because another so thinks him. Secondly, God's word teacheth, and a good conscience findeth, that no man can be so joyful as the faithful. Indeed carnal men laugh more, but that laughter is only the hypocrisy of mirth: they rejoice in the face only, and not in the heart, as the Apostle witnesseth; 2 Cor. 5. 12. or as another hath it, Where O God there wants thy grace, Mirth is only in the face. Yea, their own consciences bore me witness, as that Spanish Judge well considered: who when a murder was committed in a tumultuous crowd of people, bared all their bosoms, and feeling upon their breast, discovered the guilty Author by the panting of his heart▪ And Tully who makes it an argument of Roscius Amerinus Innocency, that he killed not his Father: because he so securely slept. Yea, as in profane joy, even in laughter the heart is sorrowful; so in godly sorrow, even in weeping the heart is light and cheerful. The tears of those that pray, are sweeter than the joys of the Theatre, saith Saint Augustin: For our cheeks may run down with tears, and yet our mouths sing forth praises; the face may be pale, yet the heart may be quiet; and cheerful: so Saint Paul as sorrowing, and yet always rejoicing, 2 Cor. 6. 10. Neither can it be solid comfort, except it hath his issue from a good conscience. Indeed we therefore are not merry enough, because we are not Christians enough. Now if all our sufferings are thus counterpoised, and exceeded with blessings, have we any cause to be angry and impatient. What saith Job? Shall we receive good at the hands of God, and not evil? He was content to eat the crust with the c 〈…〉 mme. Indeed his wife (like the wicked) would only have fair weather; all peac● and plenty, no touch of trouble: but it is not so with the godly, who have learned better things. Who will not suffer a few stripes from a Father, by whom he receiveth so much good, even all that he hath? Diogenes would have no nay, but Antisthenes must entertain him his Scholar, insomuch that Aptisthenes to have him gone was fore'r to cudgel him, yet all would not do: he stirs not, but takes the blows very patiently; saying, Use me how you will, so I may be your Scholar and hear your daily discourses I care not. Much more may a Christian say unto God, Let me in joy the sweet fruition of thy presence, speak thou peace unto my conscience, and say unto my soul, I am thy salvation, and then afflict me how thou pleasest, I am content, yea, very willing to bear it: Yea, if we well consider the commodity it brings, we shall rather wish for affliction, than be displeased when it comes, Col. 1. 24. For it even bringeth with it the company of God himself, I will be with you in tribulation saith God to the disconsolate soul, Psal. 91. 15. When Sidrack, Mishack, and Abednego, were cast into the fiery furnace, there was presently a fourth came to bear them company, and that was God himself, Dan. 3. 23, to 27. And his presence makes any condition comfortable; were a man even in Hell itself: yea, as when S. Paul was wrapped up to the third heaven, he was so ravished wi●h the joy thereof, that he kn●w not whether he had his body about him or not, 2 Cor▪ 12. 2. Whet●er in the body or out of the body I cannot tell, God knoweth. So God's presence so ravisheth the soul, that while a man suffers the greatest pain, he knows not whether he be in pain or no. Yea, God is not only 〈◊〉 then to comfort them in all their tribulations, 2 ●●r. 〈◊〉. 〈◊〉. but in them: for at the same ●ime when the Di●c●pl●● were persecuted, they are said to be filled with joy, and with the Holy Ghost, Acts 13. 52. And 〈◊〉 ●ur sufferings in Ch●ist do abound, so our consolation also abound●th through Christ, 2 Cor. 〈◊〉. 5, And las●ly b● 〈◊〉 comfort us according to the days we are affected, ●nd according to the years we have seen evil, Psal. 90▪ 15. So that a Christian gains more by his ●o●●es, 〈◊〉 crosses, than the happiest worldling by ●ll 〈…〉 is 〈…〉 nities: as it was said of Demosthe●●s, thankee got more by holding his peace, than o●●er Lawyers did by their pleading. And if so, our sufferings require patience with thankfulness, as it fared with Job. Ob. But what ever others find, thy sufferings are not thus counterpoised and sweetened? An. What's the reason; get but the light of grace to shine in thy heart, thy prison shall be an heaven, thy Keepers, Angels; thy Chains thy glory, and thy deliverance, Salvation: grow but heavenly minded, and thou shalt be able to extract gain out of loss, peace out of trouble, strength out of infi mity, out of Tears, joy; out of sin, holiness; ●ut of persecution, profit; out of affliction, comfort: For godliness in every sickness is a Physician, in every contention an Advocate, in every doubt a Sch●oleman, in all heaviness a Preacher, and a comforter unto whatsoever estate it comes, making the whole life as it were, a perpetual h●l●luja●. Besides we look for a Crown of glory, even that most excellent, and eternal weight of glory, to succeed this wreath of Thorns: but if we are never tried in the field, never set foot to run the race of patience, how can we look for a Garland? Ten repulses did the Israelites suffer before they could get out of Egypt, and twice ten more before they could get possession of the promised Land of Canaan. And as many did David endure before he was invested in the promised Kingdom: many lets came before the Temple was re-edified. All men would come to Heaven, but they do not like the way; they like well of A●rahams bosom, but not of D●ves door. But God seeth it fit for us to taste of that Cup of which his Son drank so deep, that we should feel a little what sin is, and what his love was; that we may learn patience in adversity, as well as thankfulness in prosperity; while one s●ale is not always in depression, nor the other lifted ever high; while none is so miserable, but he shall hear of another that would change calamities with him. CHAP. XXII. That they are patient, because patience brings a reward with it. 6. BEcause patience in suffering brings a reward with it, in reason a man would forgive his enemy even for his own sake, were there no other motive to persuade him: for to let pass many things of no small moment, as that if we forgive not, we can do no part of God's worship that is pleasing to him: for we cannot pray aright, 1 Tim. 2. 8. We cannot communicate in the Sacrament, but we make ourselves guilty of Christ's blood, 1 Cor. 11. 27. Mat. 5, 24. We cannot be good hearers of the Word, James 1. 21. and that it maketh a man captive to Satan, Ephes. 4. 26, 27▪ and many the like: If ye forgive men their trespasses (saith our Saviour) your heavenly Father will also forgive you; but if you forgive not men their trespasses, neither will your heavenly Father forgive you your trespasses, Mat. 6. 14. 15. So he that will not be in charity shall never be in Heaven: And why should I do myself a shrewd turn, because another would. Yea, we desire pardon, as we give pardon, and we would be loath to have our own lips condemn us. When we pray to God to forgive us our trespasses, as we also forgive them that trespass against us, and do not resolve to forgive our brethren; we do in effect say, Lord condemn us, for we will be condemned: whereas he that doth good to his enemy, even in that act doth better to himself. It is a singular sacrifice to God, and well pleasing to him to do good against evil, and to succour our very enemy in his necessity, But we may perchance heap coals of fire upon the others head, Rom. 12. 20, though we must not do it with an intent to make his reckoning more, but our reckoning less, Again, Blessed is the man, saith Saint James, that endureth temptation (viz. with patience) for when he is tried, he shall receive the Crown of life, James 1. 12. And this made Moses not only patient in his sufferings, but joyful, esteeming the rebuke of Christ greater riches than all the treasures of Egypt▪ For saith the Text, he had respect unto the recompense of the reward, Heb. 11. 26. And well it might; for whereas the highest degree of suffering is not worthy of the least and lowest degree of this glory, Rom. 8. 18. Saint Paul witnesseth, that our light affliction which is but for a moment (if it be borne with patience) causeth unto us a far most excellent and eternal weight of glory; while we look not on the things that are seen, but on the things which are not seen, 2 Cor. 4. 17, 18. Where note the incomparableness and infinite difference between the work and the wages, light affliction receiving a weight of glory, and momentany afflictions eternal glory; answerable to the reward of the wicked, whose empty delights live and die in a moment; but their insufferable punishment is interminable and endless: their pleasure is short, their pain everlasting; our pain is short, our joy eternal. What will not men undergo, so their pay may be answerable? The old experienced Soldier fears not the rain and storms above him, nor the numbers falling before him, nor the troops of enemies against him, nor the shot of thundering Ordnance about him, but looks to the honourable reward promised him. When Philip asked Democritus, if he did not fear to lose his head, he answered, No: for (quoth he) If I die, the Athenians will give me a life immortal; meaning, he should be statuted in the treasury of eternal fame: if the immortality (as they thought) of their names, was such a strong reason to persuade them to patience, and all kind of worthiness; what should the immortality of the soul be to us? Alas, virtue were a poor thing, if fame only should be all the Garland that did crown her: but the Christian knows, that if every pain he suffers were a death, and every cross an hell, he shall have amends enough. Why, said Ambrose on his death bed, we are happy in this, we serve a good Master, that will not suffer us to be losers. Which made the Martyrs such Lambs in suffering, that their persecutors were more weary with striking, than they with suffering. And many of them as willing to die, as dine. No matter (quoth one of them) what I suffer on earth, so I may be crowned in Heaven. I care not, quoth another, what becometh of this frail Bark my flesh, so I have the passenger, my soul, safely conducted. And another. If at night thou grant me Lazarus boon, Let Dives dogs like all my sores at noon. And a valiant Soldier going about a Christian achievement; my comfort is, though I lose my life for Christ's sake, yet I shall not lose my labour; yea, I cannot endure enough to come to Heaven. Lastly, Ignatius going to his Martyrdom was so strongly ravished, with the Joys of Heaven, that he burst out into these words; nay, come fire, come beasts, come breaking of all my bones, rackings of my body, come all the torments of the Devil together upon me; come what can come in the whole earth, or in hell; so I may enjoy Jesus Christ in the end. They were content to smart so they might gain; and it was not long, but light, which was exacted of them, in respect of what was expected by them, and promised to them, 2 Cor. 4. 17. Neither did they think that God is bound to reward them any way for their sufferings; no, if he accepts me when I have given my body to be burned (saith the believer) I may account it a mercy. Thus hope refresheth a Christian, as much as misery depresseth him; it makes him defy all that men●o ●o devils can do, saying, take away my goods, my good name, my friends, my liberty, my life, and what else thou canst imagine: yet I am well enough, so long as thou canst not take away the reward of all, which is an hundred fold more even in this world, and in the world to come life everlasting, Mark. 10. 29, 30 as when a Courtier gave it out, that Queen Mary (being displeased with the City) threatened to divert both Term and Parliament to Oxford; an Alderman asked whither she meant to turn the Channel of the Thames thither or no: if not, (saith he) by God's grace we shall do well enough. For what are the things our enemies can take from us, in comparison of Christ, the Ocean of our comfort; and Heaven the place of our rest: where is joy without heaviness, or interruption; peace without perturbation; blessedness without misery; light, without darkness; health, without sickness; beauty, without blemish; abundance, without want; ease, without labour; satiety, without loathing; liberty, without restraint; security, without fear; glory, without ignominy; knowledge, without ignorance; eyes, without tears; hearts, without sorrow; souls, without sin; where shall be no evil present, or good absent: for we shall have what we can desire, and we shall desire nothing but what is good. In fine, that I may darkelyshaddow it out, sith the lively representation of it is merely impossible; this life everlasting, is the perfection of all good things: for fullness is the perfection of measure, and everlastingness the perfection of time, and infiniteness the perfection of number, and immutability the perfection of state, and immensity the perfection of place, and immortality the perfection of life, and God the perfection of all; who shall be all in all to us: meat to our taste, beauty to our eyes, perfumes to our smell, music to our ears, and what shall I say more; but as the Psalmist saith, Glorious things are spoken of thee thou City of God: but alas, such is man's parvitie, that he is as far from comprehending it, as his arms be from compassing it; Heaven shall receive us, we cannot conceive Heaven. Do you ask what Heaven is, saith one, when I meet you there I will tell you; for could this care hear it, or this tongue utter it, or this heart conceive it; it must needs follow, that they were translated already thither. Now if this be so, how acceptable should death be, when in dying we sleep, and in sleeping we rest from all the travels of a toilsome life: to live in joy and rest for evermore. Let us then make that voluntary, which is necessary, and yield it to God as a gift, which we stand bound to pay as a due debt: saith chrysostom. Yea, how should we not with a great deal of comfort and security, pass through a Sea of troubles, that we may come to that haven of eternal rest? How, should we not cheer up one another, as the mother of Melitho did her son, when she saw his legs broken, and his body bruised, being ready to yield up his spirit in Martyrdom: saying, O my son, hold on yet but a little, and behold Christ standeth by, ready to bring help to thee in thy torments, and a large reward for thy sufferings. Or as Jewel did his friends in banishment; saying, This world will not last ever? And indeed we do but stay the tide, as a fish left upon the sands. Ob. I but in the mean time my sufferings are intolerable, saith the fainting soul. Sol. It is no victory to conquer an easy and weak cross; these main evils have crowns answerable to their difficulty, Rev. 7. 14. No low attempt a starlike glory brings; but so long as the hardness of the victory shall increase the glory of the triumph, endure it patiently, cheerfully. 2. Secondly, as patience in suffering brings an eternal reward with it in Heaven, so it procureth a reward here also: suffer him to curse, saith David touching Sh●m●i, (here was patience for a King to suffer his impotent subject, even in the heat of blood and midst of war to speak swords, and cast stones at his Sovereign, and that with a purpose to increase the rebellion, and strengthen the adverse part;) but mark his reason: It may be the Lord will look upon mine affliction, and do me good: Why? even for his cursing this day, 2 Sam. 16. 12. And well might he expect it, for he knew this was God's manner of dealing: as when he turned Balaams' curse into a blessing upon the children of Israel, Num. 23. And their malice who sold Joseph to his great advantage. Indeed these Shemeiss and Balaams, whose hearts and tongues are so ready to curse and rail upon the people of God, are not seldom the very means to procure a contrary blessing unto them; so that if there were no offence to God in it, nor hurt to themselves, we might wish and call for their contempt, cruelty, and curses, for so many curses, so many blessings. I could add many examples to the former, as how the malice of Haman turned to the good of the Jews: the malice of Achitophel to the good of David, when his counsel was turned by God into foolishness: the malice of the Pharisees to him that was borne blind, when Christ, upon their casting him out of the Synagogue, admitted him into the Communion of Saints, John 9 34. The malice of Herod to the Babes, whom he could never have pleasured so much with his kindness, as he did with his cruelty; for where his impiety did abound, there Christ's pity did superabound; translating them from their earthly mother's arms, in this valley of tears, unto their heavenly Father's boso 〈…〉 e, in his Kingdom of glory. But more pertinent to the matter in hand is that of Aaron and Miriam to Moses, when they murmured against him, Numb. 12. where it is evident, that God had never so much magnified him to them, but for their envy. And that of the Arians to Paph●●ti●s, when they put out one of his eyes for withstanding their Heresy: whom Consta●tine the Emperor, even for that very cause, had in such reverence and estimation, that he would often send for him to his Court, lovingly embracing him, and greedily kissing the eye which had lost his own sight, for maintaining that of the Catholic Doctrine: so that we cannot devise to pleasure God's servants so much, as by despighting them. And thus you see how patient suffering is rewarded both here and hereafter; that we lose what ever we do lose by our enemies, no otherwise then the husbandman loseth his seed: for whatever we part withal, is but as seed cast into the ground, which shall even in this life, according to our Saviour's promise, return unto us the increase of an hundred fold, and in the world to come, life everlasting, Mark 10. 29, 30. But admit patience should neither be rewarded here, nor hereafter; yet it is a sufficient reward to itself: for hope and patience are two sovereign and universal remedies for all diseases. Patience is a counterpoison or antipoyson for all grief. It is like the Tree which Moses cast into the waters, Exod. 15. 25. for as that Tree made the waters sweet, so Patience sweetens affliction; it is as Lord to the lean meat of adversity. It makes the poor beggar rich, teacheth the bondman in a narrow prison to enjoy all liberty, and society; for the patient believer, though he be alone, yet he never wants company; though his diet be poe 〈…〉 y, his sauce is content: all his miseries cannot make him sick: because they are digested by patience. And indeed, it is not so much the greatness of their pain, as the smallness of their patience, that makes many miserable; whence some have, and not unfitly resembled our fancies, to those multiplying glasses, made at Venice, which being put to the eye, make twenty men in Arms show like a terrible Army. And every man is truly calamitous, that supposeth himself so; as oftentimes we die in conceit, before we be truly sick; we give the battle lost, when as yet we see not the enemy. Now crosses are either ponderous or light, as the Disciples, or Scholars esteem them: every man is so wretched, as he believeth himself to be. The taste of goods or evils doth greatly depend on the opinion we have of them, and contentation, like an old man's spectacles; makes those characters easy and familiar, that otherwise would puzzle▪ him shrewdly. Afflictions are as we use them; there is nothing grievous if the thought make it not so: even pain itself (saith the Philosopher) is in our power, if not to be disannulled, yet at least to be diminished through patience: very Galleyslaves, setting light by their captivity, find freedom in bondage. Patience is like a golden shield in the hand, to break the stroke of every cross, and save the heart though the body suffer. A sound spirit, saith Solomon, will bear his infirmity, Prov. 18. 14. Patience to the soul, is as the lid to the eye; for as the lid being shut, when occasion requires, saves it exceedingly; so patience intervening between the soul and that which it suffers, saves the heart whole, and cheers the body again. And therefore, if you mark it, when you can pass by an offence, and take it patiently and quietly, you have a kind of peace and joy in your heart, as if you had gotten a victory, and the more your patience is, still the less your pain is; for as a light burden at the arms end weigheth heavier by much, than a burden of treble weight, if it be borne on the shoulders which are made to bear; so if a man set patience to bear his cross, the weight is nothing to what it would be if that were wanting: In a word, Patience is so sovereign a m 〈…〉 dicine, that it cures and overcomes all: it keeps the heart from envy, the hand from revenge, the tongue from contu 〈…〉 ely, the whole body from smart; it overcomes our enemies without weapons: finally, it is such a virtue, that it makes calamities no calamities. But what needs all this, men commonly say in necessitated sufferings, what remedy but patience: therefore patience is a confessed remedy. Wherefore, saith one, being unable to direct events, I govern myself; and if they apply not themselves to me, I apply myself to them; if I cannot fling what I would, yet I will somewhat mend it, by playing the cast as well as I can. O that all implacable persons who double their sufferings through long study of revenge, would learn this lesson, and bear what they must bear patiently: then would they find that patience can no less mitigate evils, than impatience exasperates them. A profitable prescription indeed (may some say) but of an hard execution! hard indeed to an impenitent sinner, that hath two burdens on his back at once, (viz. his affliction, and his sin, which adds weight to his affliction) to carry them so easily, as he that hath but one; namely his affliction. Yea, it is altogether impossible to flesh and blood; for our hearts are like the Isle Pathmos, in which nothing will grow, but on earth which is brought from other places. If the will be ours, the good will is Gods: Wherefore if thou art only beholding to nature, and hast nought but what thou broughtest into the world with thee, well mayest thou envy at it, but thou canst never imitate it; for to speak the truth, faith and patience are two miracles in a Christian. A Protestant Martyr being at the stake, in the midst of furious and outrageous flames, cried out, behold ye Papists, whom nothing will convince but Miracles; here see one indeed, for in this fire I feel no more pain, than if I were in a bed of Down; yea it is to me like a bed of Roses: and Cassianus reporteth, that when a Martyr was tormented by the Infidels, and asked by way of reproach what miracle his CHRIST had done; he answered, he hath done what you now behold; enabled me so to bear your contumelies, and undergo all these tortures so patiently, that I am not once moved; and is not this a miracle worthy your taking notice of. Indeed, what have we by our second birth, which is not miraculous in comparison of our natural condition? It was no less than a miracle for Zacheus, a man both rich and covetous, to give half his goods to the the poor, and make restitution with the residue, and all this in his health. It was a great miracle, that Joseph in the arms of his Mistress should not burn with lust. It is a great miracle for a man to forsake Houses and Lands, and all that he hath; yea, to hate Father and Mother, and Wife and Children, and his own life to be Christ's Disciple. It is a great miracle to rejoice in tribulation, and smile death in the face. It is a great miracle, that of fierce and cruel Wolves, Bears, Lions, we should be transformed into meek Lambs, and harmless Doves: and all this by the foolishness of preaching Christ crucified. Indeed they were no miracles, if Nature could produce the like effects: but she must not look to stand in competition with grace. Saint Paul before his conversion, could do as much as the proudest natural man of you all; his words are, If any other man thinketh that he hath whereof he might trust in the flesh, much more I, Phil. 3. 4. Yet when he speaks of patience, and rejoicing in tribulation, he showeth, That it was because the love of God was shed abroad in his heart by the Holy Ghost, which was given unto him, Rom. 5. 5. of himself he could do nothing, though he were able to do all things through Christ which strengthened him, Phil. 4. 13. Hast thou then a desire after this invincible patience? seek first to have the love of God shed abroad in thy heart by the Holy Ghost; which love of God, is like that Rod of Myrtle, which (as Pliny reports) makes the traveller that carries it in his hand, never to be faint or weary. Wouldst thou have the love of God? ask it of him by prayer; who saith, if any of you lack in this kind, let him Ask of God that giveth to all men liberally, and upbraideth not, and it shall be given him, James 1. 5. Wouldst thou pray that thou mayst be heard, Ask in faith and waver not, for he that wavereth is like a wave of the Sea, tossed of the wind, and carried away, Vers. 6. Wouldst thou have faith? be diligent to hear the Word preached, for Faith comes by hearing, Rom. 10. 17. Unto him therefore that is able to do exceeding abundantly above all that we can ask or think, I commend thee. CHAP. XXIII. Because our enemies are ignorant. 2. Reasons in regard of our enemies are three. 1 because They are ignorant. 2 because They are rather to be pitied, than maligned or reckoned of. 3 because Their expectation may not be answered. 1. HE well considers the ignorance of his enemies, who being carnal, fleshly, unregenerate, cannot discern the spiritual objects at which they are offended. Father forgive them (saith our Saviour of his enemies) for they know not what they do, Luke 23. 34. Socrates being persuaded to revenge himself of a fellow that kicked him; answered, if an Ass had kicked me, should I have set my wit to his, and kick him again; or if a Mastiff had bitten me, would you have me go to Law with him? And when it was told him another time, that such an one spoke evil of him, he replied; alas the man hath not as yet learned to speak well, but I have learned to contemno what he speaks. Diogenes being told that many despised him, answered; It is the wise man's portion to suffer of fools. Aristotle, being told that a simple fellow railed on him, was not once moved, but said, let him beat me also being absent, I care not; we may well suffer their words, while God doth deliver us out of their hands: for if we go on in a silent constancy, say our ears be beaten, yet our hearts shall be free. And this heroical resolution had Saint Paul, that chosen Vessel; I pass very little to be judged of you: (meaning blind sensualists) or of man's judgement, he that judgeth me is the Lord, 1 Cor. 4. 3, 4. and indeed, an ounce of credit with God is more worth than a talent of men's praises. I regard not (quoth Plato) what every one saith, but what he saith, that seeth all things; he knew well enough that the fame which is derived from fools and knaves, is infamy. Cato was much ashamed if at any time he had committed any thing dishonest; but else, what was reproved by opinion only, never troubled him: yea, when a fool struck him in the Bath; and after, being sorry for it, cried him mercy, he would not come so near revenge, as to acknowledge he had been wronged: Light injuries are made none by a not regarding. The ignorant multitude among the Jews said, that Saint John had a Devil; and that Christ was a Glutton, and a Wine bibber: But what saith he by way of answer, wisdom is justified of her Children, Matth. 11. 18, 19 Let none object the Scribes and Pharisees joining with them, who were great Scholars: for no man knows so much, but it is through ignorance that he doth so ill. Neither doth our Saviour inquire, what the Pharisees, or Priests reputed him; but whom say men (meaning those who minded his Doctrine) that I the son of man am, Mat. 16. 13. But this point I have handled at large in another place; therefore to avoid a coincidence of discourse, I pass it. If men shall hate and revile thee for thy goodness, it must needs ●ollow, that they are as foolish as they be ungodly: Now ye suffer fools and Idiots to jest, and play upon you; yea, you take pleasure in it, so should ye suffer these fools gladly, because ye are wise, as the Apostle speaks: 2 Cor. 11. 19 And certainly if the whole world do contemn a generous Christian, he will even contemn that contempt, and not think it worthy a room in his very thoughts, that common receptacle or place of entertainment. Much more if a single person, none of the wisest, will he hear with patience, and say with Tacitus, you are able to curse, and I to contemn: Tu linguae ego aurium sum Dominus, you are master of your tongue, and I of mine ears. What saith one advisedly? when we are provoked to fight with women, the best way is to run away. And indeed, he that le's lose his anger upon every occasion, is like him that lets go his Hawk upon every bait. True, our Gallants that have more heart than brain, and more pride than either, think they play the men, when they dare one another to fight: like boys, who shall go farthest into the dirt; or vie to see who can drop most oaths, whereof the deepest is a winning Card in this their game of glory. But what saith Solomon, if a wise man contend with a foolish man, whether he be angry, or laugh; there is no rest: Prov. 29. 9 Besides, we may apprehend it a wrong, when it is none, if we take not heed: for those things pass many times for wrongs in our thoughts, which were never meant so by the heart of him that speaketh. Words do sometimes fly from the tongue, that the heart did never hatch nor harbour; wherefore, unless we have proofs that carry weight and conviction with them, let not our apprehension grow into a suspicion of evil; else while we think to revenge an injury, we may begin one; and after that, repent our misconceptions: And it is always seen, that a good man's constructions are ever full of charity and favour; either this wrong was not done, or not with intent of wrong; or if that, upon misinformation; or if none of these, rashness the fault, or ignorance shall serve for an excuse. And indeed, in things that may have a double sense: it is good to think the better was intended; for so shall we both keep our friends, and quietness. CHAP. XXIV. Because they are rather to be pitied than maligned, or reckoned of. 2. BEcause their adversaries are rather to be contemptuously pitied, than maligned or reckoned of; and that whether we regard their present, or future estate. Concerning the present; If a man distracted (and so are wicked men touching spiritual things) do rail on us, we are more sorry for him, than for ourselves: Yea, who will take in evil part the reproaches and revile of a man in his fever: or who will be angry with a dog for barking. (And such an one hath but the mind of a beast, in the form of a man,) let us then do the like, in a case not unlike: and not resemble Ctesipho the wrestler, who would not put up a blow at the beeles of an Ass, but like an Ass kicked her again. When Jullan in a mock asked Maris, Bishop of Chalcedon, why his Galilean god could not help him to his sight; he replied, I am contentedly blind, that I may not see such a Tyrant as thou art. Anger alone, were it alone in them, is certainly a kind of baseness and infirmity, as well appears in the weakness of those Subjects in whom it reigneth, as Children, Women, Old folks, Sick folks; yea, a ●oare disease of the mind. Socrates bidding good speed to a dogged fellow; who in requital of his kind salutation, returned him a base answer; the rest of his Company railing on the fellow, were reprehended by Socrates, in this manner: If any one (quoth he) should pass by us diseased in his body, or distracted in his mind, should we therefore he angry? or had we not more cause to be filled with joy and thankfulness, that we ourselves are in better case. What need we return railing for railing? All the harm that a common Slanderer can do us with his foul mouth, is to shame himself. For his words are like dust, that men throw against the wind, which flies back into the throwers face, and makes him blind: for as the blasphemer wounds himself, by wounding Christ: so the railer shames himself, when he thinks to shame another. Neither have they power to hurt us; strong malice in a weak breast, is but like a heavy house, built upon slender crutches. True, they conceit of their slanders as the Pope of his censures, who if he put a Traitor into the Rubric, he is presently a Saint in heaven; if he curse, or excommunicate a Christian, he must needs be inroled in hell: but we know their words, mere Idols, which as the Apostle witnesseth, are nothing in the world; and therefore trouble not thyself about them. What need had David to load himself with an unnessary weapon? one sword can serve both his enemy and him: Goliahs own weapon shall serve to behead the Master: so this man's own tongue shall serve to accuse himself, and acquit thee. Yea, as David had Goliath to bear his sword for him; so thy very enemy shall carry for thee both sword and shield, even sufficient for defence, as well as for offence. Wherefore in these cases it hath been usual for God's people, to behave themselves like dead Images, which though they be railed on, and reviled by their enemies, yet have ears, and hear not; mouths, and speak not; hands, and revenge not; neither have they breath in their nostrils, to make reply▪ Psal. 115. 5, 6, 7. If you will see it in an example, look upon David; he was as deaf and dumb at reproach, as any stock, or stone. They that seek after my life (saith he) lay snares, and they that go about to do me evil, talk wicked things all the day, (sure it was their vocation to backbite and slander) but I was as deaf, and heard not; and at one dumb, which doth not open his mouth. I was as a man that heareth not, and in whose mouth are no reproofs, Psal. 38. 12, 13. This innocent Dove was also as wise as a Serpent, in stopping his ears, and refusing to hear the voice of these blasphemous Enchanters, charmed they never so wisely. And as their words are to be contemned by us, so are their challenges to fight: when a young Gallant would needs pick a quarrel with an ancient tried Soldier, whose valour had made him famous: it was generally held, that he might with credit refuse to fight with him, until his worth should be known equivalent to his: saying, your ambition is to win honour upon me, whereas I shall receive nothing but disgrace from you. The Goshawk scorns to fly at Sparrows: Those noble Dogs which the King of Albany presented to Alexander, out of an overflowing of courage, 〈…〉 temned to encounter with any Beasts, but Lions, and Elephants: as for Stags, wild Boars, and Bears, they made so little account of, that seeing them, they would not so much as remove out of their places. And so the Regenerate man, which fighteth daily with their King, Satan: scorns to encounter with his servant, and slave the Car 〈…〉 ll m●●. And this is so far from detracting, that it adds to his honour, and shows his courage, and fo●ti●●d●, to be right generous, and noble. Again secondly, the wager is unequal, to lay the life of a Christian, against the life of a Ruffian, (and the blind sword makes no difference of persons) the one surpassing the other, as much as Heaven, Earth; Angels, men; or men, beasts: even Aristippus being derided by a fearless soldier, for drooping in danger of ship 〈…〉 acke, could answer, thou and I have not the like cause to be afraid: for thou shalt only lose the life of an Ass, but I the life of a Philosopher. The consideration whereof, made Alexander when he was commanded by Philip his Father, to wrestle in the games of Olympia; answer, he would, if there were any King's present to strive with him, else not; which is our very case: and nothing is more worthy our pride, than (that which will make us most humble, if we have it) that we are Christians. When an Ambassador told Henry the fourth, that Magnificent King of France, concerning the King of Spain's ample Dominions; First said he, he is King of Spain: is he so, saith Henry? and I am King of France: but said the other, he is King of Portugal; and I am King of France, saith Henry: He is King of Naples; and I am King of France: He is King of Sicily; and I am King of France: He is King of Nova Hispaniola; and I am King of France: He is King of the West Indies; and I, said Henry, am King of France: He thought the Kingdom of France only, equivalent to all those Kingdoms. The application is easy, the practice usual with so many, as know themselves heirs apparent, to an immortal Crown of glory. And as touching their future estate, Fret not thyself (saith David) because of the wicked men, neither be envious for the evil doers; for they shall soon be cut down like grass, and shall 〈◊〉 as the green herb, Psal. 37. 1, 2. This doth excellently appear in that remarkable example of Samaria, besieged by Benhadad, and his Host, 2 Kings 7. 6, 7. As also in Haman, who now begins to envy, where half an hour since he had scorned: as what could so much vex that insulting Agagite, as to be made a Laqui to a despised Jew: yea, not to mension that which followed, stay but one hour more, the basest slave of Persia will not change conditions with this great favourite, though he might have his riches and former honour to boot. I might instance the like of Pharaoh, Exod. 15. ver. 9, 10, 19 Senacharib, Esa. 37. vers. 36, 37, 38. Herod, Acts. 12. verse. 22, 23. and many other, but experience shows that no man can sit upon so high a Cogue, but may with turning prove the lowest in the Wheel; and that pride cannot climb so high, but justice will sit above her. And thus are they to be contemned and pitied while they live; and when they die. 3. After death, the Lord knoweth how to deliver the godly out of temptation (saith Peter) and to reserve the unjust unto the day of judgement to be punished, 2 Pet. 2. 9 Alas, were thy Enemy sure to enjoy more Kingdoms than ever the Devil showed Christ: to be more healthful than Moses; to live longer than Methuselah: yet being out of God's favour, this is the end; to have his Body lie hid in the silent dust, and his Soul tormented in Hell fire. And upon this consideration, when Dionysius the Tyrant had plotted the death of his Master Plato, and was defeated by Plato's escape out of his Dominions; when the Tyrant desired him in writing not to speak evil of him, the Philosopher replied: That he had not so much idle time as once to think of him, knowing there was a just God would one day call him to a reckoning. The Moon looks never the paler when Wolves howl against it; neither is she the slower in her motion, howbeit some Sbeepheard or Lion may watch them a good turn. Wherefore saith Saint Gregory, pray for thine enemies; yea, saith Saint Paul, be gentle toward all that do thee evil, and instruct them with meekness, proving if God at any time will give them repentance that they may know the truth, and come to amendment of life, out of the snare of the Devil, of whom they are taken prisoners to do his will, 2 Tim, 2. 25, 26. Which thing himself had formerly found of force, for with that contrary breath, I mean that one prayer which Saint Steven made at his death, he was of a foe made a friend, of a Saul a Paul, of a Persecutor a Preacher, of an imposter a Pastor, a Doctor of a sedncer, of a Pirate a Prelate, of a blasphemer a blesser, of a thief a shepherd, and of a Wolf a sheep of Christ's fold. 4. And lastly, if we consider our own future estate, we have no less cause to contemn their evil words; for it is not material to our well or ill being, what censures pass upon us; the tongues of the living avail nothing to the good or hurt of those that lie in their graves; they can neither diminish their joy, nor yet add to their torment (if they find any,) their is no Common Law in the New Jerusalem; their truth will be received, ●hough either plaintiff or defendant speaks it. Yea, there shall be a resurrection of our credits, as well as of our bodies. Nay, suppose they should turn their words into blows, and (in stead of using their tongues) take up their swords and kill us, they shall rather pleasure than hurt us. When John Baptist was delivered from a double prison, of his own, of Herod's, and placed in the glorious liberty of the Sons of God, what did he lose by it? His head was taken off, that it might be crowned with glory; he had no ill bargain of it, they did but hasten him to immortality: and the Churches daily prayer is, Come Lord Jesus, come quickly. Yea, what said blessed Bradford? In Christ's cause to suffer death, is the way to Heaven on horseback; which hath made some even slight the sentence of death, and make nothing of it. It is recorded of one Martyr, that hearing the sentence of his condemnation read, wherein was expressed many several tortures, of starving, kill, boiling, burning, and the like, which he should suffer; he turns to the people, and with a smiling countenance says; And all this is but one death: and each Christian may say (of what kind soever his sufferings be) The sooner I get home, the sooner I shall be at ease. Yea, what ever threatens to befall him, he may answer it as once that noble Spartan, who being told of the death of his Children, answered, I knew well they were all begot mortal. Secondly, that his goods were confiscate, I knew what was but for my use, was not mine. Thirdly, that his honour was gone, I knew no glory could be everlasting on this miserable Earth. Fourthly, that his sentence was to die; that's nothing, Nature hath given like sentence both of my condemners and m●. Wicked men have the advantage of the way, but godly men of the end: Who fear not death, because they feared God in their life. So we see the cudgel is not of use, when the Beast but only barks: nay tell me, how wouldst thou endure ●ounds for thy Saviour, that canst not endure words for him? if when a man reviles thee thou art impatient, how wouldst thou afford thy ashes to Christ, and write patience with thine own blood? CHAP. XXV. That their expectation may not be answered. 3. BBcause he will not answer his enemy's expectation; in which kind he is revenged of his enemy, even while he refuseth to revenge himself. For as there is no such grief to a Jester or Juggler, as when he doth see that with all his jests, tricks, and fooleries, he cannot move mirth, nor change the countenances of them that see and hear him; so there can be no greater vexation to a wicked and malicious enemy, than to see thee no whit grieved nor moved at his malice against thee; but that thou dost so bear his injuries, as if they were none at all. Yea, he which makes the trial, shall find that his enemy is more vexed with his silence, than if he should return like for like. Dion of Alexandria was wont to take this revenge of his enemies; amongst whom there was one, who perceiving that by injuring and rev●ling of him he could not move him to impatience, whereby he might have more scope to rail; went and made away with himself, as Brusonius reports. And Mount 〈…〉 else us of a Citizen that having a Scold to his ●ife, would play on his Drum when she brawled, and rather seem to be pleased with it, than angry; and this for the present did so mad her, that she was more vexed with herself, than with him: but when she saw how it succeeded, and that this would not prevail, in the end it made her quite leave off the same, and prove a loving wife, that so she might overcome him with kindness, and win him to her ●ow, by bending as much the other way; that so, like a prudent Wife, she might command her Husband by obeying. And whosoever makes the trial, shall find, that Christian patience, and magnanimous contempt, will in time either drain the gall out of bitter spirits, or make it more overflow to their own disgrace. At least it will still the barking tongue, and that alone will be worth our labour. Satan and his instruments cannot so vex us with sufferings, as we vex them with our patience. It hath been a torment to Tyrants, to see that they were no way able, either with threats or promises, kindness or cruelty, to make the Christians yield: but that they were as immovable as a Rock; it being true of them which is but ●ained of Jupiter; namely, that neither Juno through her riches, nor Mercury through his eloquence, nor Venus through her beauty, nor Mars through his threats, nor all the rest of the gods, though they conspired together, could pull him out of Heaven. Neither feared they to die, knowing that death was but their passage to a state of immortality. But to go on, you cannot anger a wicked man worse than to do well, yea, he hates you more bitterly for this and the credit you gain thereby, then if you had cheated him of his patrimony with you● own diseredit: nor do they more envy our grace, than they rejoice to see us sin: For what makes God angry, makes them merry. And they so hunger and thirst after our diseredit, that should we through passion but overshoot ourselves in returning like for like, or in doing more than befits us, they would feed themselves with the report of it: for like fleshflies our wounds are their chief nourishment, and nothing so glads their hearts, or opens their mouths, with insolency and triumph. Besides what is scarce thought a fault in other men, is held in us a heinous crime: When they could not accuse Christ of sin, they accused him for companying with sinners, and doing good on the Sabboth-day. When the Rulers and Governors could ●inde no fault in Daniel concerning the Kingdom, he was so faithful, they aleadged his praying to God, and brought that within compass of a Praemunire, Dan. 6. 4, 13. The World is ever taxing the least fault (yea no fault, or rather the want of faults) in the best men, because one imaginary cloud in a just man, shall in their censure darken all the stars of his graces; yea, the smallest spot in his face, shall excuse all the sores and ulcers in their bodies: so that by answering their expectation, or by returning like for like; we shall both wrong ourselves, and pleasure them; which is like the setting of a man's own house on fire through carelessness, in which case he not only bears the loss, and scorches himself in it, but must give five pounds to the Sheriff also, if it be in London. So that the best answer is either silence, or laughter; or if neither of these will do, a Cudgel. The best answer to words of scorn and petulancy, saith learned Hooker, is Isaac's Apology to his brother Ishmael, the Apology which patience and silence make, (no Apology) and we have our Saviour's precedent for it: for when false witnesses rose up and accused him falsely before the Priests, Scribes, and Elders, it is said, that Jesus hold his peace: that infinite wisdom knew well, how little satisfaction there would be in answers, where the Sentence was determined; where the Asker is unworthy, the Question captious, words bootless, the best answer is silence. Let our Answer then to their Reasons be, No; to their scoffs, nothing. And yet, when the slanders which light on our persons, rebound to the discredit of our profession, it behoveth us not to be silent in answering truly, when as our adversaries are eloquent in objecting falsely; an indignity which only toucheth our private persons, may be dissembled; as Austin replied to Petillian, Possumus esse in his eopiosi pariter, sed nolumus esse pariter vani. But in the other case, the retorting of a poisoned weapon into the adversaries own breast, is laudable. It is the weakness of some good natures (the more is the pity) to grieve and to be angry at wrongs received, and thereby to give advantage to an enemy. But what would malice rather have, than the vexation of them whom it perse●utes? We cannot better please an adversary, than by burting ourselves: and this is no other than to humour envy, to serve the turn of those that malig●● us, and draw on that malice, whereof we are already weary: whereas carelessness puts ill will out of countenance, and makes it withdraw itself in a rage, as that which doth but shame the Author, without hurt of the Patient. In a causeless wrong, the best remedy is contempt of the Author. CHAP. XXVI. Because it is for our credit to be evil spoken of by them, and would be a disparagement to have their good word. 3. Reason's jointly respecting ourselves and our enemies, are two. 1 Because it Were a disparagement to have their good word. 2 Because it Is the greatest praise to be dispraised of them. THese two reasons being near of kin, in speaking of them, I will cast both into the similitude of a Y, which is joined together at one end, branched in the middle. And first to join them both together. The condemnation and approbation of wicked men, is equally profitable and acceptable to good men: for every word they speak of the conscionable, is a slander, whether it be good or evil: whether in praise or dispraise, his very name is defiled by coming into their mouths; or if this do not hold in all cases, yet (as a Reverend Divine saith) it is a praise to the god'y, to be dispraised of the wicked; and a dispraise to be praised of them: their dispraise is a man's honour, their praise his dishonour: so that when deboysed persons speak ill of a man, especially their Minister, the worse the better; for to be well spoken of by the vicious, and evil by the virtuous; to have the praise of the good, and the dispraise of the bad, is all one in effect, as Solomon showeth; They that forsake the Law (saith he) praise the wicked; but they that keep the Law, set themselves against them, Prov. 28. 4. Thus much of both Reasons jointly, now of each severally; and first, That it is a disparagement to a godly man to be well spoken of by the wicked. When it was told Antisthenes, that such an one who was a vicious person, spoke good words of him, he answered, What evil have I done, that this man speaks well of me? To be praised of evil men (saith Bion the Philosopher) is as evil, as to be praised for evil doing: For such, like Garlic, suck only the ill vapours from all they come near. Out of which consideration, our Saviour Christ rejected the evil spirits testimony, which though it were truth, yet he would not suffer the Devil to say, Thou art the Christ the Son of God, or that Holy One; but rebuked him sharply, and enjoined him to hold his peace, Luke 4. 35. No he would not suffer the Devils at another time to say, That they knew him, Vers. 41. And good reason, for he knew that the Devils commendations would prove the greatest slander of all. Neither would Saint Paul suffer that maid which had a spirit of Divination, to say, he was the Servant of the most High God, which showed them the way of Salvation, Acts 16. 17, 18. well knowing that Satan did it to this end, that by his testimony and approbation, he might cause them (which formerly believed his Doctrine) to suspect him for an Impostor and Deceiver, and that he did his miracles by the help of some Familiar spirit. And indeed, if the good report of wicked men, who are set on work by Satan, did not derogate from the godly, or from the glory of God, Satan should be divided against himself; and if Satan be divided against himself, saith our Saviour, how shall his Kingdom stand? Now we know he seeketh to advance his Kingdom by all possible means, and consequently in this. Wherefore if we enjoy any wicked man's love, and have his good word, we may justly suspect ourselves are faulty in one kind or other; for 'tis sure he could not do so, except he saw something in us like himself. If every thing were unlike him, how is it possible he should love us? Difference breeds disunion, and sweet congruity is the Mother of love. This made Aristotle, when a Rakeshame told him, he would rather be hanged by the neck, than be so bated of all men as he was, reply, And I would be hanged by the neck, ere I would be beloved of all, as thou art; And Photion, to ask, when the people praised him, what evil have I done? It was a just doubt in him, and not an unjust in any that are virtuous like him; which occasioned one to say, their hatred I fear not, neither do I regard their good will. Secondly, a wicked man's tongue is so far from being a slander, that it makes for our credit, to be evil spoken of by them. To be evil spoken of by wicked men, saith Terence, is a glorious and laudable thing; and another, It is no small credit with the vile, to have a vile estimation. As a wicked man's glory is his shame, so the godly man's sh●me (for doing good) is his glory: and to be evil spoken of for well-doing, is peculiar to good men; as Alexander used to speak of Kings. Yea, saith Epictetus, It is the highest degree of reputation, for a man to ●eare evil when he doth well. And Job is of his judgement, which makes him say, If mine adversary should write a book against me, would I not take it upon my shoulder, and bind it as a Crown unto me? Yes, I would, etc. Job 31. ●5, 36, 37. And who having the use of Reason, (especially sanctified) will not conclude, that Religion and Holiness must needs be an excellent thing, because it hath such enemies as wicked men, and wicked spirits? What saith that Ethnic in Seneca, in this behalf: Men speak evil of me, but evil men. It would grieve me● if Marcus Cato, if wise Laelius, if the other Cato, or either of the Scipio●s, should speak so of me, but this as much comforts me: for to be disliked of evil men, is to be praised for goodness. Indeed, to hear that a good man speaks▪ evil of us, as its possible (though rare) from him to credit a false report, and so crediting it, to report it too goes to the very heart, and fetcheth from thence tears into the eyes; and into the mouth words of passion, and admiration: as when Caesar saw that Brutus was one of them that helped to stab him with bodkins in the Senate house, he cried out, And art thou there my Son: but if a hundred other men do the same, if wise, we value it not. Why, O happy art thou, saith Pious Mirandula, who livest well amongst the bad; for thou shalt either win them, or silence them, or exasperate them▪ If thou win the●▪ thou shalt save their souls, and add to thy own glory; If thou silence them, thou shalt diminish of their torment, and prevent the contagion of their sin; If thou exasperated them thereby to hate and traduce thee for thy goodness, then most happy: for thou shalt not only be rewarded according to the good which thou dost, but much more according to the evil which thou sufferest. And S. Peter, If any man suffer as a Christian, (that is, for righteousness sake) let him not be ashamed; but let him glorify God in this behalf, 1 Pet. 4. 15, 16. The reason is given by Saint A●stin, with whom this speech was frequent; They that backbite me, etc. do against their wills increase my honour, both with God, and good men. Alas, the dirty feet of such Adversaries, the more they tread and rub, the more lustre they give the figure graven in gold; their causeless aspersions do but rub our glory the brighter. And what else did Judas, touching Mary, when he depraved her in our Saviour's presence, for pouring that precious ointment on his feet? John 12. which was the only cause, that in remembrance of her it should be spoken to her praise, wheresoever the Gospel should be preached throughout the whole world, Mar. 14. 9 O what a glorious renown did the Traitor's reproach occasion her? like as the treason of Pausanias, augmented the fame of Themistocles. Yea, their evil report may possibly enrich a man; A friend of mine came to preferment by being reproached for his goodness, in the presence of a religious Gentleman. And this is the hurt which lewd men do to the godly, if they are godly wise that hear them; when they think to tax, and traduce us; they do in truth commend us, and we may say of their words, as he said of good fellows, the better the worse, and the worse the better. Indeed, swinish men may believe their misreports, because they are Judges; which for the most part will inquire no farther, but believe at first: but the wise know their tongues to be no slander; yea, they will either smell out the Serpent's enmity in the relator, or spy out in his lies one lame leg or other; as lies are rarely without. And indeed, if ill tongues could make men ill, good men were in a bad taking. Now to make some use of this point: If the language of wicked men must be read like Hebrew, backward, and that all good men do so for the most part, it being a sure rule, that whosoever presently gives credit to accusations, is either wicked himself, or very childish in discretion; then let us count their slanders, scoffs and reproaches the most noble and honourable badges and ensigns of honour and innocency that can be: And in case we are told that any such person doth rail on us, let our answer be, he is not esteemed, nor his words credited of the meanest believer, which understands any thing of Satan's wiles. Secondly, care not to have ill men speak well of thee, for if thou wert worse, thou shouldst hear better; if thou wouldst be as lewd as they are, thou shouldest never hear an ill word from them. Thirdly, look not to have every man's good word, since some are as deeply in love with vice, as others are with virtue: Besides, a man may as well draw all the air into his mouth with a breath, and keep it: as purchase every man's good word. Indeed, if a man were able, and willing to be at the charge; he might stop their mouths with money: for Philip of Macedon having given a great reward to one that spoke evil of him, was after that highly praised by him, which made him conclude, that it lieth in ourselves, and in our own power, either to be well, or ill spoken of; but this is not a remedy of Gods prescribing: besides, a man had better endure the sore, than be at such cost for a plaster. And thus we see, that a man of a good life needeth not fear any who hath an evil tongue, but rather rejoice therein; for he shall be praised of Angels in Heaven, who hath, by renouncing the world, eschewed the praises of wicked men on earth. CHAP. XXVII. Because our enemies may learn, and be won by our example. 4. IN the fourth place, one reason why we bear injuries so patiently, is, That our enemies and others may learn and be won by our example, which oft prevails more than precept: As how many Infidels were won to the Christian Faith, by seeing Christians endure the flames so patiently? when their enemies were forced to confess, slain they are, but not conquered. Those whom precepts do not so effectually move, we see them sometimes induced by examples. Sozomen reports, that the devout life of a poor captive Christian woman, made a King, and all his family, embrace the Faith of Jesus Christ. Eusebius from Clement reports, that when a wicked accuser had brought S. James to condemnation; seeing his Christian fortitude, he was touched in conscience, confessed himself a Christian, and so was taken to execution with him: Where, after confession, and forgiveness, they kissed, and prayed for each other, and so were both beheaded together. In the Duel of Essendon, between Canutus, and Edmond Ironside, for the prize of the Kingdom of England: after long and equal combat, finding each others worth and valour, they cast away their weapons, embraced and concluded a peace, putting on each others apparel, and arms; as a ceremony to express the atonement of their minds, as if they made transaction of their persons one to the other; Canutus, being Edmond; and Edmond, Canutus. Wherefore in all things (saith Paul to Titus) show thyself an example of good works, Tit. 2. 7. Under the general of good works is included Patience, as one main special. The servant of the Lord must not strive (saith Paul to Timothy) but must be gentle towards all men, suffering the evil men patiently, instructing them with meekness that are contrary minded, proving if God at any time will give them repentance, that they may know the truth, 2 Tim. 2. 24, 25. And it stands to good reason, for first every Christian is, or aught to be a crucified man. Secondly, love is Christ's badge, the nature whereof is to cover offences, with the mantle of peace. And thirdly, Religion binds us to do good unto all, even our enemies; so resembling the Sun, which is not scornful, but looks with the same face upon every plot of earth; not only the stately Palaces and pleasant Gardens, are visited by his beams; but mean Cottages, but neglected Bogs, and Moats. And indeed, sincerity loves to be universal, like a light in the window, which not only gives light to them that are in the house, but also to passengers in the street; well knowing that the whole earth, and every condition is equidistant from heaven: if God but vouchsafe to show mercy, in which case who would not do his utmost. Aristippus being demanded, why he took so patiently Dionysius spitting in his face, answered, the Fishermen to take a little Gudgeon, do abide to be imbrued with slime and salt water; And should not I, a Philosopher, suffer myself to be sprinkled with a little spittle, for the taking of a great Whale? The House of God, is not built up with blows. A word seasonably given, after we have received an injury, like a Rudder, sometimes steers a man quite into another course. The nature of many men is forward to accept of peace, if it be offered them; and negligent to sue for it otherwise: They can spend secret wishes upon that which shall cost them no endeavour; unless their enemy yields first, they are resolved to stand out: But if once their desire and expectation be answered, the least reflection of this warmth makes them yielding and pliable: and that endeavour is spent to purpose, which either makes a friend, or unmakes an enemy. We need not a more pregnant example than the Levites father in Law: I do not see him make any means for reconciliation: but when remission came home to his door, no man could entertain it more thankfully, seeing such a singular example of patience, and good condition in his Son. When Iron meets with Iron, there is a harsh and stubborn jar; but let Wool meet that rougher mettle, this yielding turns resistance into embracing: Yea, a man shall be in more estimation with his enemy, (if ingenious) having vanquished him this way; then if he had never been his enemy at all. Thy greatest enemy shall, if he have any spark of grace; yea, if he have either bowels, or brains, confess ingenuously to thee, (as Soul once to David) Thou art more righteous than I, for thou hast rendered me good, and I have rendered thee evil; as what heart of stone could have acknowledged less: Saul would have killed David, and could not; David could have killed Saul, and would not. Besides, the approbation of an enemy, (as one saith) is more than the testimony of a whole Parish; of friends, or neuters. And such a conquest is like that which Euagrius recordeth of the Romans, namely; That they got such a victory over Chosroes, one of the Persian Kings, that this Cosross made a Law, That never after any Kings of Persia should move war against the Romans. Actions salved up with a free forgiveness, are as not done: Yea, as a bone once broken, is stronger after well setting; so is love after such a reconcilement. Whereas by returning a bitter answer, he makes his enemy's case his own: even as a mad dog biting another dog, maketh him that is bitten become mad too. But this is not all, for happily it may (and not a little) further Gods glory, and make Satan a loser: as thus, let us shake off their slanders, as Paul did the Viper; and these Barbarians, which now conceive so basely of God's people, will change their minds, and say we are petty gods; Yea, will they say, surely theirs is a good and holy, and operative Religion, that thus changes and transforms them into new Creatures. The hope whereof should make us think no endeavour too much. For if Zopyrus the Persian was content (and that voluntarily) to sustain the cutting off his nose, ears, and lips, to further the enterprise of his Lord Darius against proud Babylon; what should a Christian be willing to suffer, that the Lord of Heaven and Earth's cause may be furthered against proud Lucifer, and all the powers of darkness? But suppose thy pati●nt yielding produceth no such effect, as may answer these or the like hopes, yet have patience still, and that for three reasons. 1. First, seem you to forget him, and he will the sooner remember himself. 2. It oft falls out, that the end of passion is the beginning of repentance. Therefore if not for his sake, yet at least for thy own sake be silent; and then in case thou hearest further of it from another, if ill, beware of him, but condemn him not, until thou hearest his own Apology, for Who judgement gives, and will but one side hear. Though he judge right, is no good Justicer. Or lastly, if not for his sake, nor thine own, then for God's sake have patience: and bear with him, because his maker bears with thee. CHAP. XXVIII. Because they will not take God's Office out of his hand. 5. Reasons in regard of God are three. The 1 hath respect to his Office. The 2 hath respect to his Commandment. The 3 hath respect to his Glory. Reason, 1. BEcause he will not take God's Office out of his hand, who saith, avenge not yourselves, but give place unto wrath, for vengeance is mine, and I will repay it, Rom. 12. 19 Peter speaking of our Saviour Christ, saith, When he was reviled, he reviled not again; when he suffered, he threatened not, but committed it to him that judgeth righteously. 1 Pet. 2. 23. And the Prophet David of himself, I return not reviling for reviling, for on thee, O Lord, do I wait, thou wilt hear me, my Lord my God; meaning, if I call to thee for a just revenge, Psal. 38. 13, 14, 15. If the Lord see it meet that our wrongs should be revenged instantly, he will do it himself; as he revenged the Israelites upon the Egyptians: and so that all standers by shall see their fault in their punishment, with admiration. Now I know, saith Jetbro, that the ●●rd is greater than all the gods, for ●s they have dealt proudly with them, so are they recompensed, Exod. 18. 11. And as once he revenged David's cause upon Nabal, For about ten days after, the Lord smote Nabal that he died, saith the Text: and it follows, when David heard that Nabal was dead, he said, Blessed be the Lord, that hath judged the cause of my rebuke at the hand of Nabal, and hath kept his servant from evil; for the Lord hath recompensed the wickedness of Nabal upon his own head, 1 Sam. 25. 38, 39 And that infinite wrong of railing Shimei, being left to the Lord, he did revenge it; in giving Shimei up to such a stupidity, that he ran himself wilfully upon his own deserved and shamefull-death. Or if God do it not himself by some immediate judgement, nor by the hand of the Magistrate, yet he will see that some other shall do it, though the wronged party be willing to put it up: as for example, Samsons Father-in-Law for taking away his Wife, and she for her falsehood, though they were not punished by him that received the wrong, yet the Philistims burned both her, and her Father, Judg. 15. Again, though the Philistims were not punished by the Timnite, or his daughter whom they burned with fire; yet they were by Samson, who smote them ●ip and thigh with a mighty plague, Judg. 15. From which examples we may draw this argument, If the Lord thus revenge the cause of men's particular, and personal wrongs, much more will he revenge his own cause: for in this case I may say to every child of God which suffereth for Religion's sake, as Jahaziel by the Spirit of God said unto all Judah the inhabitants of Jerusalem, and King Jehosaphat; The battle is not yours, but Gods, wherefore you shall not need to fight in this battle, stand still, move not, and behold. the salvation of the Lord towards you, 2 Chron. 20. 15, 17. Yea, it stands upon Christ's honour to maintain those that are in his work. And Gods too, to defend such as suffer for his sake; and he that traduceth, or any way wrongs thee for thy goodness, his envy strikes at the Image of God in thee; because he hath no other way to extend his malice to the Deity itself; as is apparent by these Scriptures which will be worth thy turning to: Psal. 44. 22. & 69. 7. & 83. 2. to 10. Prov. 19 3. Rom. 1. 30. Math. 10. 22. & 25. 45. Luke 21. 17. Zach. 2. 8. 1 Sam. 17 45. Psal. 74. 22, 23. Acts 5. 39 Psal. 139. 20. Isay 54. 17. 1 Thess. 4. 8. John 15. 18. to 26. Numb. 16. 11. Saul, Saul, saith Christ, seeing him make havoc of the Church, why persecutest thou me; I am Jesus whom thou persecutest: Acts 9 4, 5. and Jesus was then in Heaven. Cain imbrewes his hands in the blood of his own 〈…〉 other, because he was better, and better accepted than himself: God takes upon him the quarrel, and indeed it was for his sake that Abel suffered. Now if we may safely commit our cause, and our selves to God in the greater matters: much more in petty things, as are evil words. I but, saith the weak Christian, I am so wronged, reviled, and slandered, that it would make a man speak, like Aeagles that famous wrestler, that never spoke before in his life. Answer, There is no such necessity. For first: Who ever was, that was not slandered? Secondly: let him speak evil of thee, yet others shall not believe him; or if the evil and ignorant do, yet report from wise and good men shall speak thee virtuous. Yea, Thirdly: though of some the slanderer be believed for a while, yet at last thy actions will outweigh his words; and the disgrace shall rest with the intender of the ill. The constancy of a man's good behaviour vindicates him from ill report. Fourthly, there's no cause of thy answering, innocency needs not stand upon its own justification; for God hath undertaken to vindicate it, either by friends, as when Jonathan and Michael, both son and daughter, opposed their own Father in his evil intents to take David's part, and vindicate his reputation, 1 Sam. 19 4. 5. 11. 12. or by enemies, as when Pilate pronounced him innocent, whom he condemned to die: which shows that innocency cannot want abettors: and when Caiaphas was forced to approve that Christ in the chair, whom he condemned on the bench. And when Julian was compelled to cry out, O Galilean, t●ou hast overcome. And when Balaam was forced to bless those for nothing, whom he was hired to curse. They that will speak the evil they should not, shall be driven to speak the good they would not. Or by strangers that stand by, as when young Daniel stepped up to clear Susanua, of that fowl aspersion. Or lastly, by himself, as he often vindicated Mary; O holy Mary, I admire thy patient silence; thy Sister blames thee for thy piety; the Disciples (afterwards) blame thee for thy bounty, and cost; not a word falls from thy lips in a just vindication of thine honour, and innocency; but in an humble taciturnity, thou leavest thine answer to thy Saviour: How should we learn of thee, when we are complained, of for well doing; to seal up our lips, and expect our righting from above. And how sure, how ready art thou O Saviour, to speak in the cause of the dumb: Martha, Martha, thou art careful, and troubled about many things; but one thing is needful, and Mary hath chosen the better part. What needed Mary to speak for herself, when she had such an Advocate; she gave Christ an unction of thankfulness, he gave her an unction of a good name; a thing better than ointment, Eccles. 7. 1. Again, the Leper praiseth God, Christ praiseth the Leper. True, ill tongues will be walking, but we need not repine at their insolency; why should we answer every dog that barks, with barking again. But admit God should omit to revenge thy cause, yet, revenge not thyself in any case: for by revenging thine own quarrel, thou makest thyself, both the Judge, the Witness, the Acouser, and the Executioner: only use for thy rescue, Prayer to God, and say as Christ hath enjoined, lead me not into temptation, but deliver me from evil, Matth. 6. 13. and it sufficeth. Yet if thou wilt see what God hath done, and what he can, and will do, if there be like need: hear what Ruffinus and Socrates write of Theodosius, in his wars against Eugenius. When this good Christian Emperor saw the huge multitude that was coming against him, and that in the sight of man there was apparent overthrow at hand, he gets him up into a place eminent, and in the fight of all the Army, falls down prostrate upon the Earth, beseeching GOD, if ever he would look upon a sinful creature, to help him at this time of greatest need: whereupon there arose suddenly such a mighty wind, that it blew the Darts of the enemies back upon themselves, in such a wonderful manner, that Eugenius with all his Host, was clean discomfited; and seeing the power of Christ so fight for his people, was forced in effect to cry out, as the Egyptians did, God is in the cloud, and he fighteth for them. No forces are so strong as the spiritual; the prayers of an Eli●h, are more powerful than all the armies of Flesh: which made the Queen mother of Scotland confess, that she feared more the prayers, and fasting of M● Knox, and his assistants; then an Army of twenty thousand men. Thus God either preventeth our enemies, as here he did; or delivereth his servants out of persecution, as he did Peter; or else if he crowneth them with Martyrdom, as he did Stephen; he will in his Kingdom of Glory give them instead of this bitter, a better inheritance; pro ver●t●te morientes, cum verit●te viven●es. Wherefore in this and all other cases, cast thy burden upon the LORD, and say with the Kingly Prophet; I will lay me down in peace, for it is thou Lord only that makest me dwell in safety, Psal. 4. 8. CHAP. XXIX. Because they have respect unto God's Commandment. 2. BEcause they have respect unto God's Commandment, who saith, By your patience possess your souls, Luke 21. 19 Be patient towards all men, 1 Thess. 5. 14. And Let your patient mind be known unto all men, Phil. 4. 5. More especially, Let not the Sun go down upon your wrath, neither give place to the Devil, Ephes. 4. 26, 27. From whence observe this by the way; that he which lies down in wroth, hath the Devil for his bedfellow. See, saith Paul, that none recompense evil for evil unto any man, 1 Thess. 5. 15. And again, Be not overcome with evil, but overcome evil with goodness, Rom. 12. 21. Yea, saith our Saviour, Love your enemies, do well to them that hate you, bless them that curse you, and pray for them which hurt you; Luke 6. 27, 28. And in case thine enemy hunger, instead of adding to his affliction, give him bread to eat; if he thirst, give him water to drink; or else thou breakest God's Commandment touching patience: Prov. 25. 21. Rom. 12. 20. and consequently, art in the sight of God a transgressor of the whole Law; and standest guilty of the breach of every Commandment. James 2. 10, 11. We know the frantic man, though he be sober eleven months of the year, yet if he rage's one, he cannot avoid the imputation of madness. Now as God's Children should do whatsoever he commands cheerfully, and take whatsoever he doth thankfully: so God suffers such wrongs to be, that he may exercise thy patience; and he commands thee to forgive those wrongs, that thou mayest exercise thy charity, and approve thy sincerity: Many say, Lord, Lord, but if you love me, saith Christ, keep my Commandments. It is an idle Ceremony to how at the name of Jesus, except we have him in our hearts, and honour him with our lives. Phraates sent a Crown as a present to Caesar, against whom he was up in Arms; but Caesar returned it back with this answer, let him return to his obedience first, and then I'll accept of the Crown, by way of recognizance. God admits none to Heaven (saith Justine Martyr) but such as can persuade him by their works, that they have loved him. And indeed, take a man that truly loves God, he will easily be friends, not easily provoked. True, take him unexpectedly, he may have his lesson to seek, (even he that was the meekest man upon Earth, threw down that in a sudden indignation, which in cold blood he would have held faster than his life, Exod. 32. 19) but when he bethinks himself what God requires, it is enough. When Teribazus a noble Persian was arrested, at first he drew his sword, and defended himself; but when they charged him in the King's name, and informed him they came from his Majesty, he yielded presently, and willingly. If then we will approve ourselves true obedienciaries, let our revenge be like that of Elisha's to the A●ramites, in stead of smiting them, set bread and water before them: Or like that of Pericles, who as Plutarch reports, when one had spent the day in railing upon him at his own door, lest he should go home in the dark, caused his man to light him with a Torch. And to do otherwise is Ammonite-like, to entreat those Ambassadors ill, which are sent in kindness and love: for these afflictions are Gods Ambassadors, and to handle them ruffely; yea, to repine or grudge against them, is to entreat them evil. And certainly, as David took it not well when the Ammonites ill entreated his Ambassadors; so God will not take the like well from thee, 1 Chron. 19 But secondly, as the Law of God binds us to this, so doth the Law of Nature: Whatsoever you would that men should do unto you, even so do you unto them, Matth. 7. 12. Our Saviour doth not say, do unto others, as others do unto you; but as you would have others do unto you. Now if we have wronged any man, we desire that he should forgive us, and therefore we must forgive him. Lex Talionis was never a good Christian Law. If I forgive not, I shall not be forgiven, Mar. 11. 26. So to say of our Enemies, as Samson once of the Philistims: even as they did unto me, so have I done unto them, is but an ill plea. For the Law of God, and the Law of Nature forbids it; and doth not the Law of Nations also? Yes, throughout the whole world, either they have no Law, or else a Law to prohibit men from revenging themselves. Oppression or injury may not be righted by violence, but by Law: (and to seek revenge by Law, when it is not expedient to pass it by, is lawful) the redress of evil by a person unwarranted, is evil. O●. But thou wilt say, the Law doth not provide a just remedy in all cases of injury, especially in case of reproach and s●ander, which is now the Christians chief suffering; or if in part it doth, yet he that is just cannot be quit in one Term, or two. Nay, if he have right in a year, it is counted quick d●spatch; and he is glad that he met with such a speedy Lawyer. Answer. If thou knowest the remedy to be worse than the disease, I hope thou wilt leave it, and commit thy cause to God; who, (if thou wilt give him the like time) will clear thy innocency, and cost thee nothing. When we have suffered some evil, the flesh, our own wisdom, like the King of Israel, 2 Kings 6. 21. will bid us return evil to the doer; but the Spirit or wisdom of God, like Elisha, opposeth, and bids us return him good, notwithstanding his evil: But the flesh will reply, he is not worthy to be forgiven; I, but saith the Spirit, Christ is worthy to be obeyed, who hath commanded thee to forgive him. Now, whethers counsel wilt thou follow? It is not always good to take our own counsel; our own wit often hunts us into the snares, that above all we would shun. We oft use means of preservation, and they prove destroying ones. Again, we take courses to ruin us, and they prove means of safety. How many flying from danger, have met with death? And on the other side, found protection even in the very jaws of mischief, that God alone may have the glory. It fell out to be part of Mithridates' misery, that he had made himself unpoysonable. All humane wisdom is defective; nor doth the Fool's Bolt ever miss: whatsoever man thinketh to do in contrariety, is by God turned to be an help of hastening the end he hath appointed him. We are governed by a power that we cannot but obey, our minds are wrought against our minds to alter us. In brief; man is oft his own Traitor, and maddeth to undo himself. Wherefore take the Spirits and the Words direction, Render good for evil, and not like for like, though it be with an unwilling willingness: as the Merch 〈◊〉 casteth his goods overboard; and the Patient suffers his arm or leg to be cut off, and say with thy Saviour, Nevertheless, not my will, but thy will be done. But yet more to induce thee hereunto; consider in the last place, That to avenge thyself, is both to lose God's protection, and to incur his condemnation. We may be said to be out of his protection, when we are out of our way which he hath set us; he hath promised to give his Angels charge over us, to keep us in all our ways, Psal. 91. 11. that is, in the ways of obedience, or the ways of his Commandments. But this is one of the Devils ways, a way of sin and disobedience; and therefore hath no promise or assurance of protection: we may trust God, we may not tempt him: if we do, what seconds soever we get, Christ will not be our second. Where is no commandment, there is no promise; if we want his word, in vain we look for his aid. When we have means to keep ourselves, God's omnipotency is for the present discharged. If Eutichus had fall'n down out of a saucy malipartnesse, I doubt whether he had been restored by S. Paul, Acts 20. 9 Weftes and strays, are properly due to the Lord of the soil: and you know what the Devil said to our Saviour, Luke 4. 6. which in a restrained sense is true. And therefore when one in God's steed rebuked Satan, touching a Virgin whom he possessed at a Theatre, saying, how dared thou be so bold, as to enter into my house: Satan answers, because I found her in my house: as chrysostom delivers it. I am sure Din●h fell into foul hands, when her Father's house could not hold her: and Samson the like, when he went to Dali●ah; and Jonah, when he went to Tarshish; and the seduced Prophet, when he went beyond his Commission, set him by God: and many the like, who left the path of God's protection, where the Angel's guard and watch, to walk in the Devil's by-way of sin and disobedience. The Chickens are safe under the wings of their mother, and we under the providence of our Father; so long as we hold the tenure of obedience, we are the Lords subjects; and if we serve him, he will preserve us: neither need we vex ourselves with cares, as if we lived at our own cost, or trusted to our own strength: but when a man is fall'n to the state of an Outlaw, or Rebel; the Law dispenseth with them that kill him; because the Prince hath excluded him from the benefit of his protection. Now this being our case, say there shall happen any thing amiss, through thy taking revenge, what mayest thou not expect to suffer, and in thy suffering, what comfort canst thou have? Whereas, if God bring us into crosses, he will be with us in those crosses, and at length bring us out of them more refined. You may observe, there is no such Coward, none so vali●nt as the believer: without Gods warrant he dares do nothing; with it, my thing. Nothing without it, Those saith Basil (to a great man that persuaded him to yield) who are trained up in the Scriptures, will rather die in an holy quarrel, than abate one syllable of divine truth. When the Tormentors of Mar 〈…〉 s Arethusius (which laid to his charge the pulling down of an Idolatrous Temple) offered him his pardon, in case he would give so much as would build it up again, he refused it; and being further urged to give but half, he still refused it: at last, being told that if he would give but a little towards it, they would release him; he refused to give them so much as an half penny: saying, no not an half penny; for it is as great wickedness, said he, to confer one half penny, in case of impiety, as if a man should bestow the whole. A good conscience being in the greatest torture, will not give one half penny to be released, with hurt to his conscience: he scans not the weight of the thing, but the authority of the Commander; and such have no good consciences, that dare gratify Satan in committing the least sin, or neglect God in the smallest precept. The conscionable Nazarite, Numb. 6. did not only make scruple of guzzling, and quassing whole Flagons of Wine, but of eating only an husk, or a kernel of the grape: knowing the one was aswell forbidden as the other. Will any man eat poison, because there is but a little of it. A small Bullet may kill a man, aswell as a great one. Goliath was as much hurt by David's little stone, as Sampson by the weight of a whole house. And Ely died aswell by falling back in his Chair, as Jesabell by being thrown down from an high window. And what saith our Saviour to the unjust Steward, he that is faithful in that which is least, is faithful also in much; and he that is unjust in the least, is unjust also in much; Luke 16. 10. He that will corrupt his conscience for a pound, what would he do for a thousand. If Judas will sell his Master for thirty pence, what would he not have done for the Treasury. Alas, there are no sins small but comparitively, these things (speaking of Mint and Cummin) ought ye to have done saith our Saviour, and not have left the other undone, Luke 11. 4●. Wherefore it is with a good and tender conscience, as it is with the Apple of the Eye, for as the least hair or dust, grieves and offends that which the skin of the Eyelid could not once compleine of: so a good and tender conscience is disquieted not only with Beams but Moats, even such as the World accounts trifles: it strains not only at Camels, but Gnats also. A sincere heart is like a neat spruce man, that no sooner spies the least speck or spot on his garment, but he gets it washed or scrapped off: the common Christian like a nasty sloven, which though he be all foul and besmeared, can endure it well enough: yea, it offends him, that another should be more ne●te than himself. But such men should consider, that though they have large consciences, that can swallow down any thing, yet the sincere and tender conscience is not so wide. A straight sho●e cannot endure the least pebble stone, which would hardly be felt in a wider; neither will God allow those things in his Children which he permits in his enemies, no man but will permit that in another man's Wife or Child, which he would abhor in his own. A box of precious ointment, may not have the least fly in it; nor a delicate Garden the least weed, though the Wilderness be overgrown with them. I know the blind World so blames the Religious, and their Religion also, for this niceness; that they think them hypocrites for it: but this was Jobs comfort in the aspersion of hypocrisy, my witness is in heaven, and my record on high. And as touching others that are offended, their answer is, take thou O God (who needest not our sin to further thy work of grace) the charge of thy Glory, give us grace to take charge of thy Precepts. For sure we are, that what is absolutely evil, can by no circumstance be made good; poison may be qualified and become medecinall: there is use to be made of an enemy; sickness may turn to our better health, and death itself to the faithful, is but a door to life, but sin be it never so small, can never be made good. Thus you have seen their fear, but look also upon their courage, for they more fear the least sin, than the greatest torment. All the fear of Satan and his instruments, ariseth from the want of the due fear of God: but the more a man fears God, the less he fears every thing else. Fear God, honour the King, 1 Pet. 2. 14, 1●7. He that fears God, doth but honour the King, he need not fear him, Rom. 13. 3. the Law hath not power to smite the virtuous. True, many have an opinion not wise, that Piety, and Religion abates fortitude, and makes valour Feminine: but it is a foundation-lesse conceit. The true believer fears nothing but the displeasure of the high●st, and runs away from nothing but sin. Indeed he is not like our hotspurs, that will sight in no cause but a bad; that fear where they should not fear, and fear not where they should fear; that fear the blasts of men's breath, and not the fire of God's wrath; that fear more to have the World call them Cowards for refusing; then God to judge them rebels for undertaking: that tremble at the thought of a Prison, and yet not fear Hell fire: That can govern Towns and Cities, and let a silly woman overrule them at home; it may be a servant or a Child, as Themistocles Sun did in Grease: What I will, said he, my Mother will have done, and what my Mother will have my Father doth. That will undertake a long journey by Sea in a wherry, as the desperate Mariner hoiseth sail in a storm, and says none of his Ancestors were drowned: That will rush fearelesly into infected houses, and say the Plague never seizeth on valiant blood, it kills none but cowards: That langushing of some sickness, will strive to drink it away, and so make haste to dispatch both Body and Soul at once: that will run on high battlements, gallop down steep hills, ride-over narrow Bridges, walk on weak Ice, and never think what if I fall, but what if I pass over and fall not. No, he is not thus fearless, for this is presumption, and desperate madness, not that courage and fortitude which ariseth from faith, and the true fear of God; but from blindness and invincible ignorance of their own estate: as what think you? would any man put his life to a venture, if he knew that when he died he should presently drop into hell? I think not. But let the believing Christian (who knows he hath a place reserved for him in Heaven) have a warrant from God's Word, you cannot name the service, or danger that he will stick at. Nor can he lightly fail of success. It is observed that Trajan was never vanquished, because he never undertook war without just cause. In fine, as he is most fearful to offend, so he is most courageous in a good cause; as abundance of examples witness, whereof I'll but instance two, for the time would be too short to tell of Abraham, and Moses, and Caleb, and David, and Gideon, and Barack, and Samson, and J●ph●ha, and many others; of whom the Holy Ghost gives this general testimony, that by faith, of weak they were made strong, waxed valiant in Battle, turned to slight the Armies of the Aliens, subdued Kingdoms, stopped the mouths of Lions, quenched the violence of the fire, etc. Heb. 11. 22. to 35. Nor will I pitch upon Joshua, whom neither Caesar, nor Pompey, nor Alexander the Great, nor William the Conqueror, nor any other ever came near, either for valour or victories: but even Jonathan before, and the Martyrs after Christ, shall make it good. As what think you of Jonathan, whom neither steepness of Rocks, nor multitude of enemies, could discourage, or dissuade from so unlikely an assault: Is it possible if the d●●ine power of faith, did not add spirit, and courage, making men more than men, that two should dare to think of encountering so many thousands, and yet behold Jonathan and his Armour-bearer put to flight, and terrified the hearts of all the Philistims, being thirty thousand Charrets, six thousand Hose-men, and Footmen like the sand of the Sea shore, 1 Sam. 14. 15. O divine power of faith, that in all attempts and difficulties makes us more than men, and regards no more Armies of adversaries, than sworntes of flies. A natural man in a project so unlikely, would have had many thoughts of discouragement, and strong reasons to dissuade him, but his faith dissolves impediments, as the Sun doth dews; yea, he contemns all fears, overlookes all impossibilities, breaks through all difficulties with a resolute courage, and flies over all carnal objections with celestial wings; because the strength of his God, was the ground of his strength in God. But secondly, to show that their courage is no less passive, then active; look upon that Noble Army of Martyrs, mentioned in Ecclesiastical History, who went as willingly, and cheerfully to the stake, as our Gallants to a Play; and leapt into their beds of flames, as if they had beeve beds of Downs: yea, even weak women, and young striplings, when with one dash of a pen, they might have been released. If any shall yet doubt which of the two (the Religious o● Profane) are most valiant and courageous; let them look upon the demeanour of the twelve spies, Numbers the 13. and 14. Chapters; and observe the difference between the two faithful, and true hearted, and the other ten: then will they conclude, that Piety and Religion doth not make men Cowards; or if it do, that as there is no feast to the Churls, so there is no fight to the Cowards. True, they are not soon, nor easily provoked; but all the better, the longer the cold fit in an Ague, the stronger the hot fit. I know men of the Sword will be loath to allow of this Doctrine: but truth is truth, aswell when it is not acknowledged, as when it is: and experience tolls us, that he who fears not to do evil, is always afraid to suffer evil. Yea, the Word of God is express; that none can be truly valorous, but such as are truly religious. The wicked fly when none pursueth, but the righteous are as bold as a Lion: Prov. 28. 1. The reason wheroof is, If they live, they know by whom they stand; if they die, they know for whose sake they fall. But what speak I of their not fearing death, when they shall not fear even the day of Judgement, 1 John 4. 17. Hast not thou O Saviour bidden us when the Elements shall be dissolved, and the Heavens shall be flaming about our ears, to lift up our heads with joy, because our redemption draweth nigh, Luke 21. 25. to 29. Wherefore saith the valiant believer, come death, come fire, come whirlwind, they are worthy to be welcome that shall carry us to immortality. Let Pagans and Infidels fear death, saith Saint Cyprian, who never feared God in their life, but let Christians go as travellers unto their native home; as Children unto their loving Father; willingly, joyfully. Let such fear to die, as have no hope to live a better life; well may the brute beasts fear death, whose end of life is the conclusion of their being: well may the Epicure tremble at it, who with his life looketh to lose his felicity: well may ignorant and unrepentant sinners quake at it, whose death begins their damnation: well may all those make much of this life, who are not sure of a better; because they are conscious to themselves that this dying life will but bring them to a living death; they have all swoon in sin, and what can they look to reap, but misery, and vanity; sin was their traffic, and grief will be their gain; detestable was their life, and damnable will be their decease. But it is otherwise with the godly, they may be killed, but cannot be hurt; for even death that fiend, is to them a friend, like the Red Sea to the Israelites, which put them over to the Land of Promise: while it drowned their enemies. It is to the faithful as the Angels were to Lot, who snatched him out of Sodom, while the rest were consumed with fire and brimstone. Every believer is Christ's betrothed Spouse, and death is but a messenger to bring her home to her husband: and what chaste or loving Spouse, will not earnestly desire the presence of her Bridegroom, as Saint Austin speaks. Yea, the day of death to them, is the day of their Coronation: and what Princely heir does not long for the day of his instalment, and rejoice when it comes. Certainly it was the sweetest voice that ever the Thief heard in this life, when Christ said unto him, this day shalt thou be with me in Paradise, Luke 23. 43. In a word, as death to the wicked, puts an end to their short joys, and begins their everlasting sorrows: so to the Elect, it is the end of all sorrow, and the beginning of their everlasting joys. The end of their sorrow; for whereas complaint of evils past, sense of present, and fear of future, have shared our lives amongst them; death is 1. A Supersedius for all diseases; the Resurrection knows no imperfection. 2. It is a writ of ease, to free us from labour, and servitude; like Moses, that delivered God's people out of bondage, and from brick-making in Egypt. 3. Whereas our ingress into the world, our progress in it, our egress out of it, is nothing but sorrow, (for we are borne crying, live grumbling, and die sigthing) death is a medicine, which drives away all these, for we shall rise triumphing. 4. It shall revive our reputations, and clear our names from all Ignominy, and reproach; yea, the more contemptible here, the more glorious hereafter. Now a very duelist will go into the field to seek death, and find honour. 5. Death to the godly is as a Gaol delivery, to let the Soul out of the Prison of the body, and set it free. 6. Death frees us from Sin, an Inmate that (spite of our teeth) will Roost with us, so long as life affords it houseroom: for what is it to the faithful, but the funeral of their vices, and the resurrection of their virtues. And thus we see, that death to the Saints is not a penalty, but a remedy; that it acquits us of all our bonds, as sickness, labour, sorrow, disgrace, imprisonment, and (that which is worse than all) sin; that it is not so much the death of nature, as of corruption, and calamity. But this is not half the good it doth us; for it delivers us up, and let us into such Joys, as eye hath not seen, nor ear heard, neither hath entered into the heart of man to conceive: 1 Cor. 2. 9 Yea, a man may as well with a coal, paint out the Sun in all his splendour, as with his pen, or tongue express; or with his heart (were it as deep as the Sea) conceive, the fullness of those joys, and sweetness of those pleasures, which the Saints shall enjoy at God's right hand for evermore: Psal. 16. 11. In thy presence is the fullness of joy, and at thy right hand are pleasures for evermore. For quality, they are pleasures; for quantity, fullness; for dignity, at God's right hand; for eternity, for evermore: and millions of years multiplied by millions, make not up a minute to this eternity. Our dissolution is nothing else but aeterni natalis; the birthday of eternity, (as Seneca calls it, more truly than he was aware) for when we are borne, we are mortal; but when we are dead, we are immortal: yea, even their mortal wounds make the sufferers immortal; and presently transport us from the contemplation of felitity, unto the fruition. Whereas if the corn of our bodies be not cast into the earth by death, we can have none of this increase: which is the reason, first, that we celebrate the memory of the Saints, not upon their birthdays, but upon their death-dayes; to show how the day of our death, is better than the day of our birth: And secondly, that many Holy men have wished for death; as Jeremy, Job, Paul, etc. As who can either marvel, or blame the desire of advantage: for the weary traveller to long for rest, the prisoner for liberty, the banished for home; it is so natural, that the contrary disposition were monstrous. And indeed it is our ignorance, and infidelity; at least our impreparation, that makes death seem other than advantage. And look to it, for he hardly mourns for the s●●nes of the time, who lunges not to be freed from the time of sin: he but little loves his Saviour, who is not willing to go unto him: and is too fond of himself, that would not go out of himself too God. True, he that believeth will not make haste; Isay 28. 16. that is, he will not go out by a back door; seek redress by unlawful means, for though here he hath his pain, and in Heaven he looks for his payment, yet he will not make more haste than good speed. Though he desires to be dissolved, and to be with Christ, which is best of all: Phil. 1. 23, 24. Yet he is content to live, yea, he lives patiently, though he dies joyfully: In his wisdom he could choose the gain of death, but in his obedience he refuseth not the service of life: and it is to be feared, that God will refuse that soul, which leaves the body before himself calls for it: as Seneca speaks like a Divine. Now, what are we to learn from this double lesson, but a twofold instruction; Is a calling a good warrant, and can it not want danger to go unsent; is death to the godly no other than the Brazen Serpent to the Israelites; which was so far from hurting them, that contrarily it healed them. And wouldst thou not fear death; (for to labour not to die is labour in vain, and Kings in this, are Subjects.) First, look through death at glory, as let but the unfolded heavens give way to Stevens eyes, to behold Christ in the glory of his Father: how willing is he to ascend by that stony passage, Acts 7. 56. 59 Secondly, fear to commit the least sin, which is forbidden by so great a God, and suffered for, by so loving a Saviour. Now God hath so far forth forbidden revenge, that he hath forbidden all kind of hatred, and malice; for the Law in every Commandment is spiritual, and binds the heart aswell as the ●and; and to thy power thou hast slain him, whom thou batest: he is alive, and yet thou hast killed him, saith S. Augustine: and therefore these two, hatred, and inurther, are coupled together as yoake-fellowes, in that long Team of the flesh's beastly works, which draw men to perdition: Rom. 1. 29. Gal. 5. 21. and wherein do they differ, but as the Father and the Sanne, or as Devil and evil, only in a letter. Yea, saith Christ, in the places before coated, Love your enemies, do well to them that hate you, overcome evil with good, etc. Luke 6. 27. Rom. 12. 21. Be so far from snatching God's weapon out of his hand, that you rather master unkindness, with kindness. And as this is God's word, so hearing what the word speaks, is an eare-marke of Christ's sheep, as witnesseth the chief shepherd; John 8. He that is of God, beareth God's word: and he is of an uncircumcised ear, and one of the Devils Goats, that wants this mark: for he heareth it not, because he is not of God. Vers. 47. Wherefore lay it to heart, lose not the privilege of God's protection, by an unwarrantable righting of thyself: Do not like the Fool, that leapt into the water, for fear of being drowned in the Boat. But above all fears, fear him which after he hath killed, hath power to cast into hell: Luke 1▪ 2. 5. compare the present with the future, the action with the reward; think thou seest beyond pleasing thy appetite, and doing thine own will, sin against God: beyond that, death; beyond death, judgement; beyond judgement, bell; beyond that, no limits of time, or torments; but all easeless, and endless. Thou criest, God me merciful to me; but be thou also merciful to thyself: Fear God, fear sin, and fear nothing; for sin is the sting of all troubles: pull out the sting, and deride the malice of the Serpent. Yea, have but Gods warrant for what thou goest about, and then let death happen, it shall not happen amiss; for the assurance of Gods call and protection, when a man's actions are warranted by the Word, will even take away the very fear of death: for death (as a Father well notes) hath nothing terrible, but what our life hath made so. He that hath lived well, is seldom unwilling to die; life or death is alike welcome unto him; for he knows, whiles he is here, God will protect him; and when he goes hence, God will receive him. I have so behaved myself (saith Saint Ambrose to the Nobles of Milan) that I am not ashamed to live; neither having so good a Lord, am I afraid to die. And old Hilarion, these seaventy years and upwards, thou hast served the Lord; therefore now go forth my soul with joy, etc. Whereas he that hath lived wickedly, had rather lose any thing, even his soul, than his life: whereby he tells us, though his tongue express it not, that he expects a worse estate hereafter. How oft doth guiltiness make one avoid, what another would wish in this case? Yea, death was much facilitated by the virtues of a well-led life, even in the Heathen. Photion being condemned to die, and the e●ocutioner refusing to do his office, unless he had twelve Drachmas paid him in hand; Photion borrowed it of a friend, and gave it him: ne mor a fieret morti. Again, Cato was so resolute, that he told Caesar, he feared his pardon, more than the pain he threatened him with. And Aristippus, as I take it, (though I may be mistaken) told the Sailors (that wondered why he was not, as well as they, afraid in a storm) that the odds was much; for they feared the torments due to a wicked life, and he expected the reward of a good one. It's a solid and sweet reason, being rightly applied. Vice draws death with a horrid look, with a whip, and stames, and terrors, but so doth not virtue. Whence it was that death was ugly and fearful unto Cicero; wished for, and desired of Cato, and indifferent to Socrates. Objection. But a violent and painful death, is by far more terrible and intolerable than a Natural. Answer. Seldom have the Martyrs found it so, but often the contrary: which made them kiss the wheel that must kill them, and think the stairs of the scaffold of their Martyrdom, but so many degrees of their ascent to glory. Besides Elias his fiery Chariot, or they which stoned Steven, took no more from them, than an ordinary sickness did from Lazarus; and let death any way crumble the Body to dust, the Resurrection shall restore it whole again. Indeed if we live (and God by some lingering sickness, shall in mercy stay, till we make us ready) we shall do well, but if we die as the Martyrs did, half burnt, and half blown up, we shall do better. And thus much to prove that the godly endure reproaches and persecutions patiently, because God hath commanded them so to do. CHAP. XXX. That they are patient in suffering of wrongs, for God's glory. 3. THe Children of God are patient in suffering wrongs, for God's glory; left Philosophy should seem more operative in her Disciples, than Divinity in hers; lest nature and infidelity should boast itself against Christianity. It is a saying of Sen●●a, He that is not able to set light by a sottish injury, is no Disciple of Philosophy. And the examples before rehearsed show, that Socrates, Plato, Aristippus, Aristotle, Diogenes, Epictetus, Philip of Macedon, Dion of Alexandria, Agathocles, Antigonus, and Caesar, were endued with rare and admirable patience; whereunto I will add four other examples: Philip of Macedon ask the Ambassadors of Athens how he might most pleasure them; received this answer, It were the greatest pleasure to Athens that could be, if you would hang yourself; yet was not moved a jot, for all his might was answerable to his patience: why? he cared not so much to revenge the evil, as to requite the good. Polamon was not so much as appalled at the biting of a Dog that took away the brawn or calf of his leg; nor Harpalus to see two of his Sons laid ready dressed in a silver Charger, when Astyages had bid him to Supper. And lastly, when it was told Anaxagoras (from the State) that he was condemned to die, and that his Children were already executed, he was able to make this answer, As touching, said he, my condemnation, nature hath given like sentence both of my condemners and me; and as touching my children, I knew before that I had begot mortal creatures. But what of all this? Let every natural man know, that a continued patience may be different from what is goodness: for as Austin well, there is no true virtue, where there is no true Religion; neither is it a natural meekness which proceeds from a good constitution, nor a moral meekness which proceeds from good education, and breeding; but spiritual meekness which is a fruit of the spirit, Galat. 5. 22. to 25. That is the subject of our discourse and will carry away the blessing. But to give them the utmost advantage, let the virtues of all these Philosophers be extracted into one Essence, and that spirit poured into one man (as Zeuxis pourtraying Juno, chose the ●ive Daughters of Croton, out of all the Agrigentine Virgins, that from there several perfections, he might compose one excellent, and most beautiful picture:) Yet this Philosopher must be acknowledged to fall short of a complete Christian guided by the Spirit of God. Or if you will gather out of Histories the magnanimity of Hector, of Alexander, of Caesar, of Scipio, and of S●aevola, put them to the rest; yet for patience and constancy, they come not near that one precedent laid down in the example of that holy man Job, and other servants of God in succeeding ages; and that in five main particulars. 1 One notable difference between the patience of a Philosopher and a Christian, is, They lacked a pure heart, truly sanctified by the Holy Ghost, which is the Fountain of all well doing. Now if the Fountain be corrupt, the streams cannot be pure; but the best of them w●re but in the state of nature unregenerate, and consequently unreconciled to God in Christ, and so enemies to him, Rom. 5. 10. And our persons must first be justified, and accepted of God, before our actions can please him: as of necessity the Tree must be good, before it can bare good fruit. Yea, saith our Saviour, as the Branch cannot bare fruit of itself, except it abide in the Vine, no more can ye, except you abide in me, John 15. 4. Christian virtues are not natural; a man is no more borne with Grace in his Soul, than with Apparel on his Back. Again, the best of our Works are imperfect, and mingled with corruptions; and therefore cannot abide the examination of God's exact justice; till they be covered with Christ's righteousness, and their corruption washed away with his most precious blood. Neither can those works please God, which are done without him: for as it will be no excuse before God, when the matter of the work is ill, to plea●e the goodness of the heart: So, neither when the heart is nought, to plead that the matter of the work is good; as many notable examples prove, namely the Jews urging God with their fasting, Isay 58. and yet sent away empty. And those reprobates, Matth. 7. who allege there Preaching in Christ's name, casting our Devils, etc. but receiving that fearful answer, depart from me ye workers of iniquity, I know you not. As also Cain, whose outward works in sacrificing, were the same with his brothers; and yet Saint John says, Gains works were evil, and his brothers good: which may se●ve to comfort poor Publicans, and confound all proud Pharisees, as Saint Austin observes: qui viret in soliis venit a radicibus humour. 2. As the Christian bears injuries patiently, so he doth it and all other performances in knowledge of, and in obedience to God's word and Commandment; which obedience also proceeds from a true love of God, and an humble heart: thinking when he hath done that, he falls far short of performing his duty. Whereas they had neither knowledge in, nor love to, nor the least respect of God, or his word, in their bearing injuries: and therefore as God said once to the Jews in matter of Fasting, have ye fasted to me; so he will say to them in the matter of suffering, have ye suffered in love and obedience to me, and my word? no: but in love to your own credit, and other the like carnal respects. And indeed, how can they expect a reward from God, when they have done him no service: If in bearing with, or serving of men, we serve ourselves, and seek ourselves rather than God: when we come for our reward, God's answer will be, let him reward you whom ye have served; thou servedst thyself, therefore reward thyself, if thou wilt; for I never reward any service but mine own. As, why will Christ at the later day remember, and reward the duties of love, and liberality done to men: but because they were done for his sake, and as to himself, Matth. 25. 40. Ye have done them unto me, there is the cause of the reward. Whence it is, Saint Paul willeth Christian servants, yoked with cruel Heathenish master's, to he obedient unto them, as unto Christ; serving the Lord, and not men: Colos. 3. Vers. 22, 23, 24. 3. What ever they did, or suffered, was either to purchase fame to themselves, or to merit reward by it; their aim and end was not God's glory, but their own honour and glory, and virtues are to be judged, not by their actions, but by their ends. Yea, they called virtue, Bonum Theatrale: as if a man would not be virtuous if he had not spectators to take notice of him: but it is false, for virtue will be as clear in solitudine, as in Theatro; though not so conspicuous: only it may grow more strong by the observation, and applause of others; as an heat that is doubled by the reflection. But, O the difference between these natural, and mere moral men, and a true Christian: the Christian loves goodness for itself, and would be holy, were there no heaven to reward it; he does all, and suffers all, out of sincere affection, and a zeal of God's glory, and the Churches good: Math. 5. 16. to the end his name may be magnified, and others won and edisied. 1 Pet. 2. 12. as most fit it is, that the profit being man's, the honour should be Gods. And this his sincerity the rather appears, in that he holds out, maugre all opposition, disgrace, persecution, etc. Whereas the other like winde-mills, would not turn about to do any good service, but for the wind of men's praises. Now it is one method to practise swimming with Bladders, and another to practise dancing with heavy shoes. We read of some that in the Monastery could fast whole days together with ease, but in the desert, they could not hold out until noon; but their bellies would be craving presently. 4. The one doth it in faith, which only crownes good actions; for whatsoever is not done in faith, is sin: Rom. 14. 23. and therefore cannot please God, Heb. 11. 6. the reason is this, If our best actions be not the fruits of a lively faith, they spring from Ignorance and I● fidelity; as herbs may do from a dunghill. And its evident they have not faith; for how should they believe in him, of whom they have not heard. Rom. 10. 14. And it were well if all that are mere civil and moral men would look to the Rock, whereout their works are hewn; and to the Pit, whereout they were digged: for God looketh at no action further, than it is the work of his spirit, but the spirit is nowhere but in the sons of God: Galat. 4. 6. and no sons but by faith in Christ: Gal. 3. 26. So that obedience without faith, is but as the shell without the kernel, the husk without the corn, the carcase without the soul, which the Lord abhors, as the sacrifice of Fools, Isay 66. 3. Whence it is, that all the virtues of the Heathen are called by Divines splendida peccata; shining or glistering sins, sins as it were in a silken Robe. 5. The sum of all Moral Philosophy is included in these two words, sustain, and abstain, and a wicked man may restrain evil as do the godly; but here is the difference, the one keeps in corruption, the other kills corruption. 6. The Philosopher, and so all civil and moral men, can forbear; the Christian forgive; they pardon their enemies, we love ours; pray for them, and return good for evil. And if not, we no whit savour of Heaven: For if you love them which love you, (saith our Saviour) what thanks shall you have, for even the sinners do the same? (such as see not beyond the clouds of humane reason) But I say unto you which hear, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which hurt you, and persecute you▪ Matth. 5. 44. Luke 6. 27. 32, 33. showing, that if we will ever hope for good ourselves, we must return good for evil unto others. In which words you may note a triple injunction, one to the heart, the treasury of love; another to the tongu●, loves interpreter; the third and principal to the hand, which is love's Factor, or A 〈…〉 oner. Wherein our Saviour seems to set man like a Clock, whose master wheel must not only go right within, nor the bell alone sound true above; but the ●and also point strait without: as for the motion and setting of the wheel within, he saith to the heart, love your enemies, for the stroke and sounding of the Bell above, he saith to the tongue, bless them that curse you; and for the pointing of the hand, or Index without, he saith to the hand, do good to them that hurt you. Now, well may natura●l men sail with the wind of their natural passions, and corrupt affections, in rendering evil for evil; but Christ the Master, and Pilot of his Ship, the Church; hath charged all passengers bound for Heaven, the Haven of their hope, and Harbour of their rest; like Paul's Mariners, Acts 27. to sail with a contrary wind and weather, of doing good for evil: and like the Disciples on the Lake of Genazareth, Rowe through the raging waves of their enemy's reproaches, with a contrary breath, not rendering rebuke for rebuke; but chose, to bless: 1 Peter 3. 9 And the better to teach us this lesson, he practised it himself; adding example to precept: for his word and his work, like mercy and truth, met together; his precept and his practice, like righteousness and peace, kissed each other: for when they in devilish malice sought nothing but his condemnation, he in great love went about the work of their salvation: when they shed his blood to quench their malice, he sweat water and blood to wash their souls. Yea, when the Jews were crucifying of him, he at the same time (though the torments of his passion were in't 〈…〉 able, incomparable, unconceivable) soliciteth God for their pardon, Luke 23. 34. Now his prayer could not but be efficatious, and a pardon for such murderers was no mean good turn. And this likewise is the practice of the Saints, who strive to imitate their Master in all things which he did, as man: S. Steven, at the instant while his enemies were stoning of him, kneeled down and prayed, Lord lay not this sin to their charge, Acts 7. 60. Where is one thing very remarkable; he stood when he prayed for himself, but kneeled when he prayed for hi● enemies; hereby showing the greatness of their impiety, which easily could not be forgiven; as also the greatness of his piety. And indeed, as to render good for good, is the part of a man, and to render evil for evil, the part of a beast; and to render evil for good, the part of a devil; so to render good for evil, is only the part of a Saint: be merciful, as your heavenly Father is merciful. Luke 6. 36. It were easy to abound in examples of this kind; how often did Moses return good unto Pharaoh for his evil, in praying and prevailing with God for him, to the removal of nine several plagues; notwithstanding his cruel oppression? And David, what could he have done for Saul, that he left undone; notwithstanding he so cruelly persecuted him, and hunted after his life. And the like I might show in that man of God to Jeroboam, and they that went to Heaven by the bloody way of Martyrdom, who prayed for others, even their persecutors, and murderers; an easier passage to Heaven: Yea, God's people account it a sin, to cease praying for their worst enemies, 1 Sam. 12. 23. But what do I tell them of these transcendent examples? when I never yet heard or read of that Philosopher, which could parallel Doctor Cooper, Bishop of Lincoln, in an act of patient suffering; who, when his wife had burnt all his Notes, which he had been eight years a gathering, lest he should kill himself with overmuch study, (for she had much ado to get him to his meals) showed not the least token of passion, but only replied, Indeed wife it was not well done; so falling to work again, was eight years more in gathering the same Notes, wherewith he composed his Dictionary: which example, I confess, more admires me, than any that ever I heard of from a man, not extraordinarily and immediately inspired and assisted by the Holy Ghost: and sure he that could endure this, could endure any thing, whether in body, goods, or good name: for of necessity there must be in that man that can patiently bear such a loss, somewhat more than man. I know there are some men (or rather two legged Beasts) that esteem no more of Books and Notes, than Esop's Cock did of the Pearl he found; and these accordingly will say, this was nothing in comparison of what they suffer; as when once a Hotspur was persuaded to be patient as Job was, he replied, What do you tell me of Job? Job never had any suits in Chancery. Yea, indeed the meanest of Christ's royal Band, for patience puts down all the generations of natural men: as even their enemies will confess. Consalvus a Spanish Bishop, and Inquisitor; wondered, how the Protestans had that Commandment, Thou shalt love thy neighbour as thyself, so indelibly Printed in their hearts, that no torture could blot it out, and make them confess, and betray one another. And indeed, how should it be otherwise: for First, if Moral Principles cherished and strengthened by good education, will enable the soul against vicious inclinations; so that though some influence of the heavens do work upon the air, and the air upon the spirits, and the spirits upon the humours; and these incline the temper, and that inclines the soul of a man, such and such ways: Yet breeding in the refineder sort of evil persons, will much prevail, to draw them another way; what may we think of grace, and faith, and God's spirit, which are supernatural. Secondly, every Christian suffering for Christ's sake, and for righteousness sake, hath Gods mighty power to support him; and Christ to suffer with him, and bear a part in his misery: whereas the natural man suffers all himself as a delinquent, or malefactor; whose guilty conscience adds weight to his punishment. A woman called F●licitas, (whom Saint Austin much praiseth) being brought to bed in the time of her imprisonment for the truth; and by reason of the great pains she had in her labour, that she could not forbear schre●ching: one of the Officers hearing her cry out, tauntingly, mocked her thus; Ah woman, if thou canst not bear these sorrows without such crying●, how wilt thou endure, when thou shalt be burnt, or cut in pieces, or torn asunder; What thou now sufferest is but sport, but the Tragedy is to follow: whom she answered; Now, said she, I suffer for myself, and for sin; but then Christ is to suffer in me, and I for him. And it fell out as she said, for when she was thrown to the wild beasts, she neither sent out screechings, nor so much as a sigh or groan; but entertained death with so merry, and cheerful a countenance, as if she had been invited to a Feast. And thus you see in the first place, that Nature hath but a slow foot to follow Religion close at the heels: that grace and faith transcends reason, as much as reason doth sense; that patience (rightly so called) is a Prerogative royal, peculiar to the Saints. It is well if Philosophy have so much wisdom, as to stand amazed at it. 2. That it is not true Christian patience, except it flow from a pious and good heart, sanctified by the Holy Ghost. 2 Be done in knowledge of, and obedience to God's command. 3, That we do it in humility, and sincere love to God. 4, That it be done in faith. 5, That we aim at God's glory, (not our own) and the Churches good in our sufferings. 6, That we forgive, aswell as forbear; yea, love, pray for, and return good to our enemies for their evil: which being so, what hath the Swashbuckler to say for himself? And what will become of him, if he repent not; who can afford no time to argue, but to execute? Yea, what hath the more temperate worldling to say for himself, who hath some small piece of reason for his guide? arguing thus, I would rather make show of my passions, than smother them to my cost; which being vented and expressed, become more languishing and weak: better it is to let its point work outwardly, than bend it against ourselves; and in reason, Tallying of injuries is but justice. To which I answer, it is not reason, especially ●arnall reason, but Religion, which all this while hath been disputed of, which is Divine and supernatural; and that teacheth how good must be returned for evil, and that we should rather invite our enemy to do us more wrong, than not to suffer the former with patience; as our Saviour's words do imply: If (saith he) they strike thee on the one cheek, turn to him the other also; If they sue thee at the Law, and take away thy Coat, let him have thy Cloak also, Mat. 5. 39, 40. He speaks comparatively as if he should say, rather suffer two wrongs, than do one. Indeed, the difficulty of the duty, the seeming danger and want of Faith in carnal men, weakeneth the force of the strongest reasons; for no more, among Ru●●ins, but a word and a blow, among civil men a word and a writ can you expect. But as thrice Noble Nehemiah said to that false Belly-god betraying-Priest Shemaiah, should such a man as I flee: So the true Christian will encounter all discouragements and frightening Alarms thus; should such a man as I fear to do that which my Master, King, and Captain Christ Jesus hath commanded me, which is of more necessity than life itself. Yea, seeing Heathens could go so far as to subdue their passions; for shame let so many of us, as would be accounted Christians go further, even to the mortifying of ours: or if we go not before Publicans and Sinners, in the Kingdom of grace, Publicans and Sinners shall go before us into the Kingdom of Heaven. And seeing the duty of the Child is the Father's honour, let us that are Christians be known from Worldlings by our practice: as once the Grecians were known from the Barbarians by their virtuous lives; as Quintus Curtius' notes. Shall a wild Olive Tree, growing upon the barren more 〈…〉 s of Gilboa; and nature, where neither dew of the spirit, nor rain of grace fale, bore such fruit; and shalt not thou a green Olive Tree in the house of God, planted beside the waters of comfort, bring forth this fruit of the spirit. We see that civil honesty, severed f●●m tr●e piety, humility, saving knowledge, sincere love to God, true obedience to his word, justifying faith, a zeal of God's glory, and desire to edify and win others, God accepts not, as proceeding from the love of ourselves, and other carnal respects; namely, to obtain praise or profit thereby. So that to suffer as the Heathen did, without observing other circumstances, is but to imitate that foolish Patient, who when the Physician bade him take that prescript, eat up the paper. Wherefore do not only subdue thy passions, but sail with that contrary breath of the Apostle, 1 Cor. 4. 12. We are reviled, and we bless, and with that of Saint Steven, who rowed both against wind, and tide, not only through the raging waves of his enemy's reproaches, but even in a storm● of stones, being as earnest to save their souls, as they were to slay his body. Mere Civil and moral men have speculative knowledge, if thine be saving it will take away barrenness, and make thee fruitful in the works of obedience; who planteth a Vineyard, and eateth not of the fruit thereof; we expect this of the Earth that hath only nature, and shall not God expect it of us, who have sense to govern nature, Reason to govern sense, grace to govern reason, Jesus Christ to govern all. The little World, Man, is so the compendium, and abridgement of all creatures, that whatsoever is imprinted with Capital Letters in that large Volume, as in Folio, is sweetly and harmoniously contracted in decimo sexto, in the brief text of man, who includes all: Planets have being not life, Plants have life not sense, Beasts have sense not reason, Angels have being, life, reason, not sense, man hath all, and contains in him more generality than the Angels, being with Planets, life with Plants, sense with Beasts, reason with Angels: But the believer hath over and above God's spirit, and faith, which are peculiar prerogatives belonging to the godly which no man (being a mere man) is capable of. Here also, if it were as orderly as pertinent, I might take occasion to show another peculiar and proper adjunct belonging to the patience of a Christian, which a Philosopher may sooner envy than imitate; yea, it must put him besides his reason, before he can conceive it possible, namely, That a Christian rejoiceth in his sufferings: We rejoice in tribulation (saith Saint Paul,) knowing that tribulation bringeth forth patience, and patience experience, and experience hope, etc. Rom. 5. 3. Yea, he goeth yet further and saith, I am filled with comfort, I am exceeding joyful in all our tribulation, 2 Cor. 7. 4. Which is to over abound exceedingly with joy, such an exuberation of joy, as broke forth into thankfulness; And Saint James the like saying, My brethren, count it exceeding joy, when ye fall into divers temptations; knowing that the trying of your faith, bringeth forth patience, and let patience have her perfect work, that ye may be perfect and entire, lacking nothing, James 1. 3, 4. God's people do not only acknowledge that they suffer justly from God, even when they suffer unjustly from men, as joseph's brethren did, who were no Spies, nor eozoners as they were accused; yea, they had faithfully presented their Monies for their Wheat, neither had they stolen their Lord's Cup: yet say they, justly is this evil come upon us, because we have sinned against our brother, Genesis 42. 21. A● a trespass being committed, perhaps thirty or forty years ago, and no punishment till now inflicted; behold thy Creditor is now come, and thou must pay the debt, hast thou any wrong done thee, I trow not. But this is not all (though nature will scarce acknowledge so much) for we must proceed, and not always continue in the nethermost Form, like drones: he is not uppermost in this School of patience, who suffereth things patiently, that must be suffered: but he who doth it willingly, cheerfully, and thankfully. Paulus Dioconus relates, how the Empress Irene being deposed from ruling, by her own servant; said, I thank God, who of his free mercy advanced me an unworthy Orphan to the Empire, but now that he suffereth me to be cast down; I ascribe it wholly to my sins, blessed be his name for his mercy in the one, in the other for his justice. And Saint James being cut into pieces limb by limb, was heard to say, God be thanked upon the cutting off of each member, or joint. The very Heathen saith Saint Hierome, know that thanks are to be given for benefits received, but Christians only give thanks for calamities and miseries. But because this path leads from the way of my intended discourse, and you affect not to have me digress: come we to the sixteenth Reason. CHAP. XXXI. T 〈…〉 at they may follow Christ's examples, and imitate the patience of the Saint in all Ages. 16. Reason, 6. IN the sixth and last place, they bear the slanders and persecutions of wicked men patiently, that they may follow Christ's example, and imitate the patience of the Saints in all ages. Christ also suffered for you (saith Saint Peter) leaveing you an example, that you should follow his steps, 1 Pet. 2. 21. And it is written of him, that When he was reviled, he reviled not again, when he suffered he threatened not, 1 Pet. 2. 23. He was called of his enemies, Conjurer, Samaritan, Wine-bibber, etc. was scoffed at, scorned, scourged, Crucified, and what not: yea, he suffered in every place, in every part. First, In every place, hunger in the desert, resistance in the Temple, sorrow in the Garden, contumelyes in the Judgement Hall, Crucifying without the City, and so forth. Secondly, in every part, his eyes run down with tears, his temples with blood, his ears tingled with buffet, glowed with reproaches; they afflicted his taste with Gall, spit in his face, pierced his head with thorns, his hands with nails, his side with a spear: his heart was full of sorrow, his soul of anguish, his whole body was sacrificed as an offering for sin: and yet he suffered all for us; to the end he might leave us an example, that we should follow his steps. Neither was it so much what he suffered, as with what affection, willingness, and patience he suffered, that did Nobilitate the merit of his sufferings. As touching the first, why descended he to take our flesh? but that we might ascend to take his Kingdom; he descended to be crucified, that we might ascend to be glorified; he descended to Hell, that we might ascend to heaven. Touching the second, what King ever went so willingly to be Crowned, as he to be crucified; Who so gladly from execution, as he to it: What man was ever so desirous to save his life, as Christ was to lose it; witness that speech, I have a Baptism to be baptised with, and how am I pained till it be accomplished, Luke 12. 50. His mind was in pain, till his body and soul, came to it: And to him that dissuaded him from it, he used no other terms than avoid Satan. And thirdly, with what patience he suffered all, let both Testaments determine; he was oppressed and afflicted, yet did he not open his mouth; he was brought as a Sheep to the slaughter, and as a Sheep before the Shearer is dumb, so opened he not his mouth, Isaiah 53. 7. His behaviour was so mild and gentle, that all the malice of his enemies, could not wrest an angry word from him. Yea, when his own Disciple was determined to betray him; I see not a frown, I hear not a check from him again: but what thou dost do quickly. O the admirable meekness of this Lamb of God: Why do we startle at our petty wrongs, and swell with anger, and break into furious revenges, upon every occasion, when the pattern of our patience lets not fall one harsh word, upon so foul and bloody a Traitor. When the Jews cried out crucify him, as before they cried out, his blood be upon us and upon our Children, he out cries, Father, pardon them; being beaten with Rods, crowned with Thorns, pierced with nails, nailed to the Cross, bathed all his body over in blood, filled with reproaches, etc. in the very pangs of death; as unmindful of all his great griefs, he prayeth for his persecutors, and that earnestly, Father forgive them, Pendebat, & tamen petebat, as Saint Augustine sweetly: O patient and compassionate love. Ye wicked and foolish Jews, you would be miserable, he will not let you: His ears had been still more open to the voice of grief, then of malice; and so his lips also are open to the one, shut to the other. Thus Christ upon the Cross, as a Doctor in his chair, read to us all a lecture of patience; for his actions are our instructions: and the same that Gideon spoke to Israel, he speaks still to us: as ye see me do, so do you: And no man be he never so cunning, or practised, can make a strait line, or perfect circle by steadiness of hand, which may easily be done by the help of a Rule of Compass. Besides, is Christ gone before us in the like sufferings, what greater encouragement, when we read that Caesar's example (who not only was in those battles, but went before them) yea, his very Eye made his Soldiers prodigal of their blood, When we read that young King Philip, being but catryed in his Cradle to the Wars, did greatly animate the Soldiers. Besides, what servant will wish to far better than his Lord; is it meet that he who is not only thy Master, but thy Maker, should pass his time in continually travel, and thou in continual case. When a lewd Malefactor being condemned to die with just Photion, railed at the Judge, the Law, his Accusers, and looked on Death with terror, and amazedness; he thus cheered him with encouragement, Dost thou grudge to die with Photion: so say I to thee, Dost thou grudge to suffer with thy Saviour: O blessed Jesus! O thou coeternal Son of thine Eternal Father, why should I think strange to be scourged with tongue, or hand, when I see thee bleeding: what lashes can I fear, either from Heaven, or Earth, since thy scourges have been borne for me; and have sanctified them to me. True, it is Satan's policy to make men believe, that to do, and suffer, as a Christian is so extremely difficult for them, that it is altogether impossible; where in he deals like the inhospitable Savages of some Countries, who make strange fires, and a show of dismal terrors upon the shores, to keep passengers from landing: But if Christ be gone before us in the like, and it is for his sake that we smart; then we may be sure to have him present with us (even within us by his spirit, 1 Peter 4. 12, 13, 14.) to assist us, and prevent our enemies: and is not be able enough to vindicate all our wrongs. Learn we therefore from him, to suffer Innocently. Patiently. Wilt thou (saith one) look to reign, and not expect to suffe●? Why, Christ himself went not up to his glory, until first he suffered pain: Or wilt thou (saith Saint Cyprian) be impatient, by seeking present revenge upon thine enemies, when Christ himself is not yet revenged of his enemies? Do thou bear with others, God bears with thee; is there a too much, which thou canst suffer for so patient a Lord? But to go on; wilt thou follow God's example? Then note, whereas Christ hath in many particulars commanded us to follow his example; yet in no place (saith Saint chrysostom) he inferreth we should be like our Heavenly Father, but in doing good to our enemies. And therein resemble we the whole three Persons in Trinity. God was only in the still wind; Christ is compared to a Lamb, the Holy Ghost to a Dove. Now if we will resemble these three Persons, we must be softly, Lombes, Doves; but if on the contrary we be fierce, cruel, and take revenge, so using violence, we resemble rather the Devil, who is called a roaring Lion; and the wicked, who are termed Dogs, Wolves, Tigers, etc. 3. To add to the precept of God, and the practice of our Saviour, the example of God's people; they are patient in suffering of injuries, that they might imitate the Saints in all ages. They were so, and we are likewise commanded to follow their steps, as in all things which are good; so especially in this. Take my brethren the Prophets (saith Saint James) for an example of suffering adversities, and of long patience. James 5. 10. Brethren, saith Saint Paul to the Thessalonians, Ye are become followers of the Churches of God, which in Judes are in Christ Jesus, because ye have also suffered the same things of your own Countrymen, even as they have of the Jews, 1 Thess. 2. 14. And to the Philippians, Be ye followers of me, Brethren, and look on them which walk so, as ye have us for an example, Phil. 3. 17. And see how he followed his Master's example; for which amongst us so loves his Benefactors, as Saint Paul loved his Malefactors? he would do any thing (even be razed out of the book of life) to save them that would do any thing to kill him. Amongst many examples recorded for thy imitation, and mine; behold the patience of Job, James 5. 11. of Abraham, Gen. 20. 17, 18. of Isaas, Chap. 26. 15. of Joseph, Chap. 37. 32, 33. who notwithstanding his brethren hated him for his goodness, and could not speak peaceably unto him, conspired to kill him, stripped him of his Coat, cast him into a pit, sold him for a slave, recompensed them good for evil; when he was armed with power to revenge: for when these his enemies did bunger, he fed them; when they were thirsty, he gave them drink; whereas they stripped him of his parti-coloured-coat, he gave them all change of raiment; whereas they sold him for twenty pieces of money, he would not sell them corn, but gave it them freely, and put their money again into their sacks; whereas they cast him into a pit, without either bread or water, he brought them into his own lodging, and feasted them sumptuously with delicate fare; and gave them of the best Wine: Thus he gave them a good measure, pressed down, and shaken together; yea, running over into their bosoms, of kindness for unkindness. And thus holy David trod in the steps of good Joseph, Psal. 38. 12. to 15. 1 Sam. 26. 20. For when Saul had bend his how, and made ready the arrows within his quiver, to shoot at this upright in heart, and sweet singer of Israel: Yea, when this Fowler hunted him like a Partridge to the mountains; so that his soul was fain to ask for the wings of a Dove, that he might fly away and be at rest: Yet see when his mortal foe was delivered into his hand in the Cave, he would not lay hands on his enemy, nor suffer his bloodthirsty followers to fall upon him, but only to give him notice what he could have done: cut off the lap of his garment, and rendered him good for evil; as Saul himself confessed: 1 Sam. 24. 18. Yea again, when he found him asleep in the field, he spared his life which was in his hand; and to give him a second warning, only took away his pot of water, and his spear: 1 Sam. 26. And lastly of Steven, who when the Jews were stoning him to death, kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge, Acts 7. 60. A true Scholar of CHRIST: for first, he prayed for enemies; secondly, for mortal enemies that stoned him; thirdly, in hot blood, at the time when they wronged him most; as being more sorry for their ryat, then for his own ruin. Now what is it that we suffer, being compared with their sufferings? even nothing in a manner: Ye have not (saith Saint Paul to the Hebrews) yet resisted unto blood: We have passed (saith the Prophet) through fire and water; not fire only, as the three Children; nor water only, as the Israelites; but fire and water, all kind of afflictions and adversities. For shame then let us pass through a little tongue-tryall, without the least answering, or repining. Now all ye scoffers, behold the patience of the Saints, and stand amazed. That which you (not for want of ignorance) esteemed base, sottish, and unworthy, ye see hath 16. solid Reasons, as so many pillars to support it; and these hewn out of the Rock of God's Word. Ye see the Child of God is above nature, while he seems below himself; the vilest creature knows how to turn again; but to command himself, not to resist being urged, is more than Heroical. Here then is matter worth your emulation, worthy your imitation. Again, behold the reasons why God suffers you to deride, hate, and persecute his people, which are likewise declared to be 16. in number, and those no less weighty; of which three concern his own glory; thirteen our spiritual and everlasting good, benefit, and advantage. Yea, reflect yet further you seed of the Serpent, and see * In the cure of prejudis. the Original, continuance, properties, causes, ends; and what will be the issue of your devilish enmity against the seed of the Woman? And then you will acquit the religious with Christ, and his Apostles for well doing; or confess that you condemn Christ and his Apostles with them: as Erasmus said in his own defence. But if of the two, you will choose to go on and perish, your blood be on your own heads, and not on mine; I have discharged my duty. CHAP. XXXII. Rules to be observed touching thoughts, words, and deeds, when we are wronged. I Must needs confess (may some say) you have showed sixteen solid and substantial reasons of patience, sufficient to persuade any reasonable creature to embrace it, at least in affection; but is it therefore in all cases necessary we suffer injuries, without righting of ourselves, or being angry. No: he that makes himself▪ Sheep, shall be eaten of the Wolf. In some cases tolerations are more than unexpedient; they inspire the party with boldness, and are as it were pulleys to draw on more injuries, hear one wrong, and invite more; put up this abuse, and you shall have your belly full of them. Yea, he that suffers a lesser wrong, many times invites a greater; which he shall not be long without. As how doth David's patience draw on the insolence of Shimei? Evil natures grow presumptuous upon forbearance. In good natures and dispositions, injury unanswered grows weary of itself, and dies in a voluntary remorse; but in those dogged stomaches, which are only capable of the restraints of fear: the silent digestion of a former wrong, provokes a second; neither will a Beefe-braine fellow be subdued with words. Wherefore mercy hath need to be guided with wisdom, lest it prove cruel to itself. Neither doth Religion call us to a weak simplicity, but allows us as much of the Serpent as of the Dove. It is our duty indeed to be simple as Doves, in offending them; but we are no less charged to be wise as Serpents, in defending ourselves: lawful remedies have from God, both liberty in the use, and blessing in the success; no man is bound to tender his throat to an unjust stroke. Indeed, when the persecuted Christians complained against their adversaries, to Julian the Emperor, desiring justice; he answered them, as some of our s●offers may do in the like case, It is your Master's commandment that you should bear all kind of injuries with patience. But what did they answer? It is true, he commands us to bear all kinds of injuries patiently, but not in all cases; besides, said they, we may bear them patiently, yet crave the Magistrates aid for the repairing of our wrongs past, our present rescue, or for the preventing of what is like to ensue. But to make a full Answer to the Question propounded: There are Rules to be observed, 1 touching our Thoughts. 2 touching our Words. 3 touching our Actions. 1. First, touching our Thoughts: He that deceiveth me oft, though I must forgive him, yet Charity binds me not, not to censure him for untrusty; and though Love doth not allow suspicion, yet it doth not thrust out discretion; it judgeth not rashly, but it judgeth justly: it is not so sharp sighted, as to see a moat where none is; nor so purblind, but it can discern a beam where it is; the same spirit that saith, Charity believeth all things, 1 Cor. 13. 7. saith also, that a fool believeth all things, Prov. 14. 15. and charity is no fool, as it is not easily suspicious, so neither lightly credulous. It is neither simple, nor subtle, as Bi●s spoke wisely of her: or rather not only simple as a Dove, to think no evil; but also wise as a Serpent, to discern all things, and see what is evil. 2. For our tallying of words, as it argues little discretion in him that doth it, so it is of as little use, except the standers by want information of thy innocency, and his guiltiness which gives the occasion. Wherefore in hearing thy own private and personal reproaches, the best answer is silence; but the wrongs and indignities offered to God, or contumelies that are cast upon us in the causes of Religion, or the Church, may safely be repaid. If we be mealemouthed in Christ, and the Gospel's cause, we are not patient, but zeale-lesse. Yea, to hold a man's peace when God's honour is in question, is to mistake the end of our Redemption; 1 Cor. 6. 20. What saith the Apostle? join with patience, godliness, 2 Pet. 1. 6. for else patience without godliness, while it receives injury of man, may do more injury to God. Neither is there a better argument of an upright heart, than to be more sensible of the indignities offered to God, then of our own dangers. And certainly no ingenuous disposition can be so tender of his own disgrace, as the true Christian is at the reproach of his God; as we see in Moses, who, when Aaron and Miriam offered him a private injury, it is said, his meekness was such, that he gave them not a word, Numb. 12. But when the people had fallen to idolatry, and he heard them murmur against their Maker, he spares neither Aaron, nor the people, but in a godly ●it of zeal takes on at them; yea, breaks the Tables in pieces, Exod. 32. A meek Lamb in his own cause, a fierce Lion in Gods. Yea, it was always his manner to plead the people's cause to God, with prayers, and tears; but God's cause against the people, with sword, and revenge. And thus it fared with David, who was a man deaf and dumb, and wholly senseless at Shemei● private reproach; when he cursed him, cast stones at him, called him murderer, and wicked man, 〈◊〉 Sam. 16. But not so at Goliahs' public revile of God, and his Church; no, not at Michols despising his holy zeal in the public service of God, 2 Sam. 6. In these cases how full of life, and spirit, and holy impatiency did he show himself to be? And our Saviour Christ, who suffered himself to be spit upon, buffetted, crowned with Thorns, etc. without giving an angry word s but when he saw the Temple abused, he burned in a zealous anger against them; took a s 〈…〉 rge, and whipped the buyers and sellers ou●, saying, Ye have made my Father's house a den of thiefs: Matth. 21. 12, 13. 3. Touching our actions; whether it be in thine own cause, or in the cause of God, and Religion, thou m●ist not be a revenger. All that private persons can do, is either to lift up their hands to Heaven for redress of sin, or to lift up their tongues against the sin, not their hands against the person. Who made thee a Judge, is a lawful question, if it meet with a person unwarranted. True, Phin●as in the case of Zimry, and Cozby, lift up his hand, and thrust them both through with a Spear: And when Moses saw the Egyptian smiting the Hebrew, he smoate the Egyptian: but they had peculiar warrants signed from Heaven, either by instinct, or special command; which we shall expect in vain. Well may we flee from danger, as Jacob fled from Esau, Moses from Pharaoh, David from King Saul, Elias from Jesabel, Paul from the Damascens, and Christ himself from the Jews: And expect to find comfort in our flight, even a City of refuge; as Jacob found favour in Laban's house, Moses a rich Father-in-Law, Elias an Angel to feed him, Paul spiritual brethren to comfort him; besides the Holy Ghost the true Comforter. But the weapons of a Christian in adversity, ought only to be patience, and prayer; f●r as Theodoret saith, if Muentius, and Maximinian in the heat of zeal, shall rail on wicked Julian at a Feast; justly may their deaths be cast upon their petulancy, but not upon their Religion. Yea, the Counsel of Eleberis decreed, that if any man did take upon him to break down the Heathens Idols, and were slain in the place: that he should not be reckoned among the Martyrs. Indeed, God so loves this heat of zeal in all the carriages of his servants, that if it transport us too far, he pardoneth the errors of our fervency, rather than the indifferences of lukewarmness: as may be seen in that act of Moses, when being wroth with the people about the malten Calf, he broke the Tables in pieces: Exod. 32. Nevertheless, if we shall either out of superstition, or presumption, do that we have neither calling, nor warrant for, out of the word; such our works (be our intention what it will) are but the blind whelps of an ignorant zeal, and an unadvized zeal (when knowledge is not made the Pilot of devotion) may be more prejudicial, than a cold remissness, Swift horses without a skilful waggoner, and full sails without a good Pilot, endanger more. Objection. Every base nature will be ready to offer injuries, where they think they will not be repaid: he will many times beat a Coward, that would not dare to strike him, if he thought him valiant: as a Cur that goes through a Village, if he clap his tail between the legs, and run away, every Cur will insult over him; but if he bristell up himself, and stand to it, give but a counter-snarle, there's not a Dog dares meddle with him. Answer. Nevertheless, avenge not thyself, but give place unto wrath; and that for conscience sake, Rom. 12. 19 If thou receivest wrong in thy person, goods, or good name, it is the Magistrates office to see thee righted; and For this cause ye pay also tribute. He is the Minister of God for thy wealth, to take vengeance on him that doth evil; and for the praise of them that do well: neither doth he bear the sword for nought, Rom. 13. 4, 5, 6. 1 Peter 2. 14. Now in this case, he that hath endamaged me much, (as you have some that will deprive men of their possessions, and then persuade them to be content) cannot plead breach of charity in my see●ing his Restitution: and because patience without discretion wrongs a good cause, I will so mit wrongs, as I may not encourage others to offer them; and so retain them, that I may not induce God to retain mine to him. Have you not seen a Crow stand upon a Sheep's back, pulling off wool from her side: even creatures reasonless know well whom they may be bold with; that Crow durst not do this to a Wolf, or a Mastiff: the known simplicity of this innocent beast, gives advantage to this presumption; meekness of spirit commonly draws on injuries, and the cruelty of ill natures usually seeks out those, not who deserve worst, but who will bear most. Wherefore patience, and mildness of spirit is ill bestowed, where it exposes a man to wrong and insultation: Sheepish dispositions are best to others, worst to themselves. I could be willing to take injuries, but I will not be guilty of provoking them by lenity; for harmlessness, let me go for a Sheep; but whosoever will be tearing my fleece, let him look to himself. Diogenes the Stoic, teaching his auditors how they should refrain anger, and being earnest in pressing them to patience, a waggish boy spit in his face, to see whether he would practise that which he taught others: but Diogenes was not a whit moved at it; yet said withal, I fear I shall commit a greater fault in letting this boy go unpunished, than in being angry. In some cases, for reason to take the rod out of the hands of wrath, and chastise, may be both lawful and expedient. The same which Aristotle affirmed in Philosophy, viz. That choler doth sometime serve as a whetstone to virtue, is made good Divinity by Saint Paul, Be angry, but sin not, Ephes. 4. 26. that is, be angry with sin only. For Cautions and Rules to be observed, when we appeal to the Magistrate. 1. First, let it be in a matter of weight, and not for trifles. True, thou canst not be more forward to cast away thy money, than some Lawyers are to catch it: but the Physician, and Lawyer, are for necessity, not for wantonness. What said one to a Lawyer, offering to right his wrongs, and revenge him of his adversary, by Law: I am resolved rather to bear with patience an hayleshower of injuries, than seek shelter at such a thicket; where the brambles shall pluck off my fleece, and do me more hurt by scratching, than the storm would have done by hailing. I care not for that Physic, where the remedy is worse than the disease. 2. Secondly, let it be in case of necessity; after we have assayed all good means of peace and agreement: using Law, as a Father doth the Rod, full sore against his will. As whatever our wrongs be, true wisdom of the spirit will send the Apostle lenity, as admonition's harbinger, with offers of peace, before she takes out prosses: 2 Tim. 2. 25. 3. Thirdly, let not our aim and end be the hurt of our enemy: but, first, the glory of God; secondly, the reformation of the party himself, that so he which is overcome, may also overcome; and (if it may be) others by his example, whereby more than one Devil shall be subdued. And thirdly, to procure a further peace and quiet afterwards; as Princes make war to avoid war: yea, in case we see a storm inevitably falling, 'tis good to meet it, and break the force. Fourthly, let us not be transported either with heat or hate, but begin and follow our suits without anger▪ or using the least bitterness or extremity against the person of our adversary: as Tilters break their Spears on each others breasts; yet without wrath or imention of hurt; or as Charles the French King made war against Henry the seventh, King of England, rather with an Olive-branch, than a Lawrell-branch in his hand, more desiring peace than victory; not using bribery, or any other means to corrupt or hinder justice; but to seek our own right. Fifthly, and lastly, having used this ordinary means that the Lord hath given us for the righting of ourselves, in case we find no redress, let us rest with quietness and meekness therein, without fretting, or desire to right ourselves by private revenge; knowing assuredly, that the Lord hath thus ordered the whole matter, either for our correction, or for the exercise of our patience and charity; or that he will take the matter into his own hand, and revenge our cause of such an enemy, far more severely: or for that he means to deal far better with us, if we commit our cause to him, than either ourselves, or any Magistrate could ha●e done. To conclude this argument in a word. If thou go to Law, Make Conscience thy Chancery. Make Charity thy Judge. Make Patience thy Councillor. Make Truth thy Attorney. Make Peace thy Soliciton. And so doing, thou shalt be sure to find two friends in thy suit, that will more bestead thee, than any 〈◊〉 Judges; namely, God and thy Conscience. God, who being Chief Justice of the whole world, can do for thee whatsoever he will, and will do for thee whatsoever is best: thy Conscience, which is instead of a thousand good Witnesses, a thousand good Advocates, a thousand good Juries, a thousand Clerks of the Peace, and Guardians of the Peace to plead, procure, pronounce, record, and assure to thee that peace which passeth all understanding. But I fear I have incited your impatiency by standing so long upon patience. CHAP. XXXIII. Use and Application of the ●●rmer Reason. 1. Use. THese latter Reasons being dispatched, return we to make use of the former; for I may seem to have left them, and be gone quite out of sight, though indeed it cannot properly be called a digression: seeing the last point proved, was; That God suffers his children to be persecuted and afflicted for the increase of their patience. First, if God sends these afflictions, either for our Instruction, or Reformation, to scour away the rust of corruption, or to try the truth of our sanctification, either for the increase of our patience, or the exercise of our faith, or the improvement of our zeal, or to provoke our importunity, or for the doubling of our Obligation: seeing true gold flies not the touchstone; let us examine whether we have thus husbanded our afflictions to his glory, and our own spiritual and everlasting good. I know God's fatherly chastisements for the time, seem grievous to the best of his Children; Yea, at first they come upon us, like Sampson's Lion, look terrible in show, as if they would devour us; and as Children are afraid of their friends when they see them masked, so are we. But tell me, hath not this roaring Lion prevailed against thy best part? hast thou kept thy head whole? I mean thy soul free? For as Fencers will seem to fetch a blow at the leg, when they intended it at the head; so doth the Devil, though he strike at thy name, his aim is to slay thy soul. Now instead of being overcome, dost thou overcome? Hath this Lion yielded thee any honey of Instruction, or Reformation? Hath thy sin died with thy fame, or with thy health, or with thy peace, or with thy outward estate? D●est thou perceive the graces of God's Spirit to come up, and flourish so much the more in the spring of thy recovery, by how much the more hard and bitter thy winter of adversity hath been? Then thou hast approved thyself Christ's faithful Soldier, and a Citizen of that jerusalem, which is above: 〈…〉 a, I dare boldly say of thee, as Saint Paul of himself, That nothing shall be able to separate thee from the love of God, which is in Christ jesus our Lord, Rom. 8. 39 To ●in ●e this honey in the Lion, more than makes amends for all former fear and grief: and in case any man, by his humiliation under the hand of God, is grown more faithful and conscionable; there is honey out of the Lion: or is any man by his temptation or fall, become more circumspect after it? there also is honey out of the Lion, etc. For there is no Samson, to whom every Lion doth not yield some honey; for as affliction sanctified, ever leaves some blessing behind it, like the River Nilus, which by overflowing the Land of Egypt, fattens, and ●ils it, with flowers, and fruits; so a sine wit, and a Christian will, makes use of any thing: like the little Bee, which will not off the meanest flower, till she hath made somewhat of it. Even Saul's malice shall serve to enhance David's zeal: and the likelihood of losing Isaac, shall both evidence and improve Abraham's love to God: or hath the Lord made Hannah barren, and doth her adversary vex her sore, year by year; and grievously upbraid her for it, so that she is troubled in her mind: why, even that shall make her pray, and weep sore unto the Lord, and make vows: yea, and when God gives Samuel to her, she will give Samuel back again to God. Lastly, Saint Paul in this school of Affliction, will learn in what estate soever he is, prosperous, or adverse, therewith to be content: Phil. 4. 11. And thou mayest foully suspect thyself, (if thou be'st not the better) for thy being the worse. He is no true borne Christian, who is not the better for his evils, whatsoever they be; no price can buy of the true believer the gain of his sins. Yea, Satan himself, in his exercise of God's Children, advantageth them. And look to it, if the malice and enmity of wicked men hath beaten thee off from thy profession, thou wert at the best but a counterfeit, and none of Christ's own Band. A little faith, even so much as a grain of Mustardseed, would be able to remove greater mountains of fear and distrust out of thy soul, than these: for know this, that Good men are like Diamonds, which will shine in the dirt: yea, they resemble Glow-worms, which shine most in the dark; or Juniper, which smells sweetest in the fire; or Pummander, which becomes more fragrant by chafeing; or Roses, which are sweeter in the Still, than on the stalk. 2. Use. 2. If the malice of our enemies, as it is husbanded to our thirst (by a divine and supreme providence) doth make so much for our advantage and benefit here, and hereafter; as namely, that it opens our eyes no less, than peace and prosperity had formerly s●ut them; that nothing doth so powerfully call home the conscience, as affliction; and that we need no other art of memory for sin, besides misery; if commonly we are at variance with God, when we are at peace with our enemies, and that it is both hard and happy, not to be the worse with liberty, as the sedentary life is most subject to diseases: if vigour of body, and infirmity of mind, do for the most part lodge under one roof, and that a wearish outside is a strong motive to mortification: if God, the alwise Physician, knows this the fittest medicine for our soul's sickness, and that we cannot otherwise be cured; if our pride forceth God to do by us, as Sertorius did by his Army, who perceiving his Soldiers puffed up through many victories, and hearing them boast of their many conquests, led them of purpose into the lap of their enemies, to the end that stripes might learn them moderation. If this above all will make us pray unto him with heat and fervency; as whither should we fly but to our Joshua, when the powers of darkness, like mighty Aramites, have besieged us? If ever we will send up our prayers to him, it will be when we are beleaguered with evils. If true and saving joy is only the daughter of sorrow; if the security of any people is the cause of their corruption, as no sooner doth the Holy Ghost in sundry places say, Israel had rest; but it is added, They committed wickedness: Even as standing waters soon grow naysome, and Vines that grow out at large, become wild and fruitless in a small time; if it weanes us from the love of worldly things, and makes us no less enamoured with heavenly: as Zeno, having but one Flyboat left him, hearing news that both it and all therein was cast away, said, O Fortune, thou hast done well to send me again to our School of Philosophy: Whereas if we find but a little pleasure in our life, we are ready to dote upon it. Every small contentment glewes our affections to that we like, neither can we so heartily think of our home above, whilst we are furnished with these worldly contentments: But when God strips us of them, straightways our mind is homeward; if this world may be compared to Athens, of which a Philosopher said, that it was a pleasant City to travel through, but not safe to dwell in: if by smarting in our bodies, states, or names, we are saved from smarting in our souls. If it was good for Naaman, that he was a Leper; good for David, that he was in trouble; good for Bartimeus, that he was blind; if with that Athenian Captain, we should have perished for ever, in case we had not thus perished for a while; if our peace would have lost us, in case we had not a little lost our peace: then refuse not the chastening of the Lord, neither be grieved with his correction, as Solomon adviseth, Proverbs 3. 11. And so much the rather, 1. First, because our struggling may aggravate; cannot redress our miseries. 2. Secondly, because the Lord will be sanctified either of us, or on us; one of the two as Saint Austin speaks. 3. Thirdly, because that is little which thou sufferest, in comparison of what thou deservest to suffer; for thou hast deserved to be destroyed: and he that hath deserved hanging, may be glad if he scape with whipping. Besides, as David told Saul, he could as easily have cut his throat, as he had his coat: or as Caesar boasted to Metellus, he could as soon make him hop headless, as bid it be done: so the Lord may expostulate with thee, and much more. Wherefore be patient I say, but not without sense; be not of those Stoics, (stocks rather you may style them) who like beasts, or rather like blocks, lie under their burden, and account it greatest valour to make least ado: and lay it as little as may be to heart. For if you mean to be the King's sons, you must bring him the foreskins of a hundred Philistims: show him the fruit of your former sufferings. But above all, let us not resemble the wicked; who if affliction comes to them, receive the curse with cursing; and if the Devil throw but one cross to them, they will take their souls and throw them again to him; for they presently break out, either into some cursed rage, or into the rage of cursing, or into some cursed action. A usual thing, when men are crossed by the creatures (I might say, their own husbands or children) to fall a cursing, and blaespheming them, to whom we may say, as the Prophet did to Senacharib: 2 Kings 19 22. Whom hast thou blasphemed, and against whom hast thou exalted thyself; even against the holy one of Israel. Whom are you angry withal, doth the rain, and waters, or any other creature displease you: Alas, they are servants; if their master bid smite, they must not forbore: They may say truly what Rabshakeh usurped, are we come without the Lord, Isay 36. 10. Yea, are we not sent of the Lord in love, and to do you good, and to give you occasion of rejoicing afterward, if you bear the cross patiently, and make that use of it which others do, and the Lords intends: Yea, Saint Paul could rejoice even in tribulation. But alas, these are so far from rejoicing with that blessed Apostle, that they rave in tribulation; and like some beasts, grow mad with baiting; or like frantic men wounded, who finding ingredients prepared to dr●sse them, tear them all in pieces. But let us not be ●●ke them, if Satan robs us of a bag of silver, let not us call after him, and bid him take a bag of gold also. If he afflict thee outwardly, yet surrender not to him the inward; rail not at the hangman, but run to the Judge; fret not with Joash, 2 Kings 6. 33. but submit with Hezekiah: Isay 39 8. When God's hand is on thy back, let thy hand be on thy mouth: If thou be'st wronged, call not thine adversary to account, but thyself; and let it trouble thee more to do ill, than to hear of it; be more sorry that it is true, than that it is known. Yea, neither rage at the Surgeon as madmen, nor swoone under his hand as milksops; but consider with whom thou hast to do: The Lord, the Lord, strong, merciful, and gracious, slow to anger, and abundant in goodness and truth, reserving mercy for thousands, forgiving iniquity, transgression, and sin; and that will by no means clear the guilty, but visit the iniquity of the fathers upon the children, and upon children's children, unto the third and fourth generation: Exod. 34. 6. 7. And this (if any thing) will do: It was before the Lord, faith David, and therefore I will be yet more vi●e. Reproach in God's service, is our best preferment; the Lord so noble, the servant cannot be too humble: even Bucep●alus, that disdained any other rider, in all his trappings would kneel down to his Master Alexander, and go away proud of his burden. Yea, to go yet father; let us with good old Ely, (who was a good s●nne to God, though he had been an ill Father to his sons) even kiss the very ●od we smart withal; and say, It is the LORD, let him do what seemeth him good: for whatsoever seemeth good to him, cannot but be good, how soever it seems to us. Yea, let us receive his stripes with all humility, patience, piety, and thankfulness; resolving as that holy Martyr John Bradford, who said to the Queen (how much more did he mean it to the great King of Heaven and Earth?) If the Queen will give me life, I will thank ●et; if she will banish me, I will thank her; if she will burn me, I will thank her; if she will condemn me to perpetual imprisonment, I will thank her. A man will easily swallow a bitter pill, to gain health. The stomach that is purged, must be content to part with some good nourishment, that it may deliver itself of more evil humours: and the Physician knows what is best for the Pati●nt, the Nurse better than the Infant, what is good and fit for it: Now the Tenant is more noble than the House; therefore why are we not more joyed in this, then dejected in the other: since the least grain of the increase of grace, is more worth, then can be equalled with whole pounds of bodily vexation. Yea, let us take them as tokens and pledges of God's love and favour, who loves his Children so, as not to make wantoness of them. They that would tame pampered Horses, do add to their travel, and abate of their provender; as Pharaoh served the Children of Israel. Which of us shall see pieces of Tamber cut and squared, and plained by the Carpenter; or Stones hewed and polished by the Mason; but will collect and gather, that these are Stones and Timber which the Master would employ in some building? If I suffer, it is that I may reign. And how profitable is that affliction, which carrieth me to Heaven? Oh, it is a good change, to have the fire of affliction for the fire of H●ll: Who would not rather sinart for a while, than for ever? It's true, these Wasps, wicked men, sting shrewdly, but the Hornet Satan would sting worse a great deal. And not seldom doth the infliction of a less punishment, avoid a greater. Neither must any man think, to be always free from censure, aspersions, and wrongs; nor sometimes from faults: The very Heathen could say, It is for none but God, to feel or want nothing. Indeed, many are too apt to expect it, and therefore can bear nothing, like Minderides the Sibarite, who was grieved for that some of the Rose-leaves which he lay upon, were rumpled together: But this is to vilipend, and undervalue his kindness; to make no repute, nor reckoning of his deepest indulgencies, whereas the contrary approves our sincerity beyond all exceptions. Every man can open his hand to God while he blesses, but to expose ourselves willingly to the astlicting hand of our M●ker, and to kneel to him while he scourges us, is peculiar to the faithful. 3. Use. 3. Thirdly, if the sharp sufferings, and bitter conflicts, and sore travels of God's children, are usually the forerunners of a joyful issue; even the happy birth of saving repentance: and that the sharp pain of the Surgeons cutting them, is only to ease them of a more durable, and dangerous, yea a far heavier pain, the stone of the heart: If while their enemies go about to rob them, they do but enrich them. As that Sexton, who in the night went to rob a Gentlewoman, that had been buried the day before with a gold Ring, and having opened the coffin, loosed the sheet, and chased her finger to get it off, she having been but in a swoone before: her spirits returning, she revived, and for many years after lived comfortably. If they may be resembled to the sieve loaves in the Gospel, which by a strange Arethmetick, were multiplied by Division, and augmented by Substraction; then let none dare to flatter, or flesh themselves, because their estate is prosperous; especially in an evil way, as it fared with Leah, whom we may hear thus chanting her happiness: God, saith she, hath given me my reward, because I have given my maid to my husband: Gen. 30. 18. when she should rather have repent, then rejoiced: and the like with Mic●h, Judges 17. 13. and Saul, 1 Sam. 23. 7. and Dionysius, when he found the winds favourable in his navigation, after he had despoiled the Temple of all the gold therein. Neither let such as suffer not, censure their brethren that do; as those three misjudged of Job, that he was an hypocrite, and a greater sinner than others; and God had cast him off, or else it could not go so ill with him. Or as the Jews censured our Savious, Isay 53. 3, 4. And those Barbarians, Saint Paul, Acts 28. 4. which is to condemn the generation of God's Children, Psal. 73. 15. But rather mistrust themselves, which was the use our Saviour warned those to make of it, who told him of the Galileans, whose blood Pilate had mingled with their sacrifices, Luke 13. 1. to 6. And indeed, he is blind that judgeth of man's felicity by his outward prosperity, or concludes of one's misery from his calamity: Eccles. 9 1, 2. The Sun of prosperity shines no less upon brambles in the wilderness, than fruitful trees in the Orchard. The cold frost and show of adversity, lights upon Gardens, aswell as the wild waste. Ahab and Josiah's end, concur in the very circumstances, the one destroyeth Religion, the other restoreth it; yet both shot with an Arrow. Saul and Jonathan, though different in dispositions, yet in their deaths they were not divided. Zedekiah a wicked man, had his eyes put out: so had Samson the valiant Judge of Israel, and Type of Christ; Moses and Aaron, both were shut out of Canaan, aswell as the Searchers: so that if we judge of men's persons by their outward conditions, we must needs err. Yea, usually God doth most afflict those, whom he best affecteth; dealing with his children as the good husband deals with his Trees; those in the Garden he is ever and anon meddling with them, either lopping off the superfluous branches, or scraping off the moss, or paring of the root, or digging and dunging them; so using all good means to make them fruitful: whereas he lets them alone which grow in the hedge row, or Forest, till at length he comes with his Axe, and cuts them down for the fire. He was not the best Disciple that had the bag: and fatted ware, you know, is but fitted for the shambles. God puts money indeed (as some Hoorders do) into these earthen boxes, that have only one chink to let in, but none to let out, with purpose to break them when they are full. What was Human the better for his honour, while the King frowned on him; or the happier for being lift up the ladder, when he was to come down again with a rope. And for aught thou knowest, (at least if thou takest not heed, for prosperity is the more dangerous enemy of the two, and skilful to destroy;) thy preservation is but a reservation; as it fared with Sodom and her sisters, which were preserved from the slaughter of the four Kings, that God might rain down Hell from Heaven upon them. And Senacharib, who escaped the stroke of the destroying Angel, that he might fall by the sword of his own sons, Isay 37. 37, 38. say then one woe, the woe of adversity, (as thou accountest it) hath passed thee, perhaps there is a second and a third, worse behind: Revel. 9 12. & 8. 13. The Philosopher would see a men's end, before he pronounced him happy. Yea, it may be that which thou accountest thy primest privilege, may prove to thee a snare, and may be granted thee rather out of anger than love; as the Devil left Jobs tongue untouched of all the rest, but why? in hope that therewith he would have cursed God; or charged him with folly and cruelty: so that we may say of prosperity, as Antigonus did of his garment; O noble, rather than happy privilege; but of adversity, O happy rather then noble favour. 4. Use. 4. Fourthly, if Affliction be so profitable, and prosperity so dangerous as hath been shown; if it be our isaack's use, first to feel us by tribulation, and then to bless us; then away with those foolish queries, why doth God this, and why that? why doth he punish the innocent, and acquit the peccant? why doth he permit so m●ny, and such notorious crimes? why is he so severe towards his own, so gentle to others. Ask not (saith Salvianus) why one is greater, another less; one wretched, another happy; I know not God's intent, but it is sufficient satisfaction to me, that this is done by God. Why doth a Physician give more Wormwood, or Hellebore to this sick party, than to that; even because, either his disease, or his constitution so requires it. Neither let us value things as they seem, or according to sense; but rather when we are best pleased, let us be most suspicious: let us desire and choose blessings, as he chose his friend; not him that would be plausible to his humour for a day, but him that should be profitable to his mind during life. Let us imitate Bees, that pass over Roses, and Violets, to set upon Time: If crosses are not toothsome, let it suffice they are wholesome; 'tis not required in Physic that it should please, but heal: unless we esteem our pleasure above our health. Experience tells us, that those things (for the most part) which are least pleasing, are most wholesome: Rue is a herb most bitter to the taste, yet in regard of the virtue, which is in it, we call it herb of grace: And Mithridate, though of all other electuaries it be most distasteful; yet of all others it is the most wholesome. The world hates thee, and deals most spitefully with thee; a good sign, it hath always been the portion of good men, to suffer at the hands of evil men; as appears both by holy, and humane Writers: as for Divine Authority, you know how it fared with the Prophets, Apostles, and our Saviour Christ himself, whose whole life, by reason of spiteful enemies, was but one continued cross. And as touching, secular, examples are infinite; whereof a few: In Athens, we read of wise Socrates, good Photion, just Aristides, victorious Miltiades; but how unworthily were they dealt withal: At Rome they had Marcus Cato, the pattern of a wise and prudent man, a lively emblem of ver●ue; how was he hated, thrust down, spit upon, stripped both of his Senator-ship, and Praetorship, cast into prison, etc. Rutilius and Camillus were both exiled, Pompeus and Cicero both yielded their necks to their Clients: Who so often cursed by the Popes, with Bell, Book, and Candle, as Queen Elizabeth of blessed memory; though she outlived seven of them. But to leave examples and come to reason, Is it not an evident sign, that if the world hates thee, thou art none of the world; yea, therefore it hates thee, because thy practice shames the world; and because thou discoverest, and opposest her treasons and deceits. Wicked men are like dogs in condition, who will let a man amble a fair pace quietly, but if he gallop through the Town, though his errand be of importance, and to the King, perhaps, they will bark and fly at him, which is a token to them of perdition, but to thee of salvation: Phil. 1. 28. yea, it is an evident sign, that they are of the stock of Ishmael, and not the seed of Israel. I find many acts of deception in the Saints, I find● infirmity in those acts, but that any one of them hath scoffed at, and hated another for goodness, I find not: much less that any after regeneration, have in this case been cruel. If we would know (saith chrysostom) a Wolf from a Sheep (since their clothing is alike) look to their fangs, and their mouth, if they be bloody: for who ever saw the lips of a Sheep besmeared with blood? which being so, no matter though the gate be strait, and the w●y narrow, if the end to which it leadeth be everlasting life. 5. Use. 5. Fifthly, if in conclusion the most malicious and damnable practices of our worft and greatest enemies, prove no other in effect to us, than did the malice of joseph's brothers, Mistress, and Lord to him: the first, in selling of him; the second, in falsely accusing him; the third, in imprisoning him; (all which made for his inestimable good and benefit;) than the mal●ce of H●man to Morde●●i, and the Jews; whose bloody decree obtained against them, procured them exceeding much joy and peace: than balack's malice to the Children of Israel, whose desire of cursing them, caused the Lord so much the more to bless them, Numbers 23. Than the Devils spite to Job, who pleasured him more by his sore afflicting him, than any thing else could possibly have done, whether we regard his name, children, substance, or soul; than Judas his treason against the Lord of life▪ whose detestable fact served not only to accomplish his will, but the means also of all their salvations, that either before or after should believe in him: this should move wonder to astonishment, and cause us to cry out with the Apostle; O the deepness of the riches both of the wisdom and knowledge of God How unsearchable are his judgements, and his ways past finding out! Rom. 11. 33. O the wonderful and sovereign goodness of our God that turns all our Poisons into Co 〈…〉; that can change our terrors into pleasures, and make the greatest evil beneficial unto us; for they are evil in their own nature, and strong temptations to sin: James 1. 2. also fruits of sin, and part of the cu●se; and work those former good effects, not prop 〈…〉 y by themselves, but by accident; as they are so disposed by the infinite wisdom, goodness, and power of God, who is able to bring light out of darkness, and good out of evil: yea, this should tutor us to love our enemies; we love the medicine, not for its own sake, but for the health it brings us; and to suffer cheerfully whatsoever is laid upon us: for how can God's Church in general, or any member in particular but fare well, since the very malice of their enemy's benefits them? How can we but say, let the world frown, and all things in it run cross to the grain of our minds? Yet, with thee, O Lord, is mercy, and plenteous redemption: thou makest us better by their making us worse. Objection. But perhaps thou hast not proved the truth of this by thy own knowledge, and particular experience. Answer. If thou hast not, thou shalt in due time, the end shall prove it; stay but till the conclusion, and thou shalt see that there is no Cross, no enemy, no evils can happen unto thee, that shall not be turned to good, by him that dwelleth in thee. Will you take Saint Paul's word for it, or rather GOD'S own word, who is truth itself, and cannot lie? His words are, We know that all things work together for the best, unto them that love God: even to them that are called of his purpose, Rome 8. 28. And in Verse 3●, 36. after he hath declared that God's chosen people shall suffer tribulation▪ and anguish, and persecution, and famine, and nakedness, peril, sword, etc. be killed all the day long, and counted as Sheep for the slaughter; he concludeth with Nevertheless, in all these things we are more than conqu●●ours, through him that loved us: and so goeth on, even to a challenge of our worst enemies, Death, Angels, Principalities, and Powers, things present, and to come; height, depth, and what other creature besides, should stand in opposition. What voluminous waves be here, for number, and power, and terror; yet they shall not separate the Ark from Christ, nor a soul from the Ark, nor a body from the soul, nor an hair from the body, to do us hurt. What saith David? Mark the upright man, and behold the just; for the ●nd of that man is peace: Psal. 37. 37. Mark him in his setting out, he hath many oppositions; mark him in the journey, he is full of tribulations: but mark him in the conclusion, and the end of that man is peace. In Christ all things are ours, 1 Cor. 3. ●2. How is that? Why, we have all things, because we have the h●ver of all things. And if we love Christ, all things work together for our good; yea, for the best: Rom. 8. 28. And if all things (quoth Luther) then ●ven sin itself. And indeed, how many have we known the better for th●ir sin? That Magdalen had never loved so much, if she had not so much sinned: had not the incestuous person sinned so notoriously, he had never been so happy. God took the advantage of his humiliation for his conversion. Had not one foot slipped into the mouth of Hell, he had never been in this forwardness to Heaven: sin first wrought sorrow, (saith Saint Austin) and now godly sorrow kills sin; the daughter destroys the mother: neither do our own sins only advantage us, but other men's sins work for our good also. Objection. But may some say, can any good come out of such a Nazarite? Answer. Yes: The advantage we have by Christ, is more than the loss we had by Adam. If Ariu● had not held a Trinity of Substances, with a Trinity of Persons; and Sabellius an Unity of Persons, with an Unity of Essences; the Mysteries of the Trinity had not been so clearly explained by those great lights of the Church. If Rome had not so violently obtruded her merits, the doctrine of Justification only by faith in Christ, might have been less digested into men's hearts. We may say here, as Augustine doth of Carthage and Rome; If some enemies had not contested against the Church, it might have gone worse with the Church. Lastly, suppose our enemies should kill us, they shall not hurt, but pleasure us: yea, even death itself shall work our good. That Red Sea shall put us over to the Land of Promise, and we shall say to the praise of God, we are delivered, we are the better for our enemies, the better for our sins, the better for death; yea, better for the devil: and to think otherwise even for the present, were not only to derogate from the wisdom; power, and goodness of God, but it would be against reason; for in reason, if he have vouchsafed us that great mercy to make us his own, he hath given the whole army of afflictions a more inviolable charge concerning us, than David gave his Host concerning Absolom; See ye do the young man, my son Absolom, no harm. Now if for the present thou lackest faith, patience, wisdom, and true judgement how to bear, and make this gain of the cross, Ask it of God, who giveth to all men liberally, and reproacheth no man, and it shall be given thee; James 1. 5. For every good giving, and every perfect gift is from above; and cometh down from the Father of lights: Verse 17. 6. Use. 6. Sixthly, (for this point calling more for practice than proof, it behoves us to be larger here, briefer there.) If that which is one man's meat, proves another man's poison; let it be acknowledged, that the fault is not in the meat, but in the stomach: and that it is the wickedness of our hearts, and want of a sincere endeavour, to make good use of God's corrections, which causeth him to withdraw his blessing from them. Wherefore let it provoke us as we love ourselves, as we love our souls, through all the transitory, temporary, momentary passages of this world; first, to strive after, and then to preserve the life of our lives, and soul of our soul's sincerity, and integrity. Again, if Afflictions (which are in their own nature evil, and unto others strong temptations to sin) by the goodness of God, do make so much for our advantage, and benefit here, and hereafter: If our Heavenly Father turns all things, even the malice of Satan, and wicked men; yea, our own sins to our good: Rom. 8. 28. If for our sakes, and for his name sake, he even changeth the nature and property of each creature, rather than they shall hurt us; as it is the nature and property of fire to burn, yet tha●●●hement fire in Nebuchadnezars furnace, did not turn the three servants of God. It is proper to the Sea to drown those that be cast into it; yet it did not drown the Prophet in the very depth of it. It is proper for bungry ravenous Lions to kill, and devour, yet they did Daniel no harm. And the like, when we need their help. It is proper for the Sun to move, yet it stood still at the prayer of Joshuah, proper for it to go from East to West; yet for Hezekiahs' confirmation, it went from West to East: It is proper for Iron to sink in the Water, yet it swam when the children of the Prophets had need of it. In like manner it is proper for affliction to harden, and make worse, as well as for riches and prosperity to ensnare: But as some simples are made by Art medicinable, which are by nature poisonable: So afflictions, which are in nature destructive; by grace become preservative. And as evil waters when the Unicorns horn hath been in them, are no longer poisonable, but healthful; or as a wasp when her sting is out, may awaken us by buzzing, but cannot hurt us by stinging: so fares it with affliction, when God pleaseth to sanctify the same, as he doth to all that love him, Rom. 8. 28. For of God it is, (without thanks to Affliction, or our selves, or our sins) that we are bettered by them: All the work is thine, let thine be the glory. But l●stly (for though we can never be thankful enough for this, yet this is not all) that we should find him a Saviour, whom our enemies find a just revenger; That we should be loosed from the chains of our sins, and they delivered into the chains of Plagues; That the same Christ should with his precious blood free us, that shall with his Word sentence them. Again, if we were by nature the Seed of the Serpent, children of the Devil, and Subjects to that Prince which ruleth in the Air; even that spirit which now worketh in these children of disobedience, Ephes. 2. 2. We may learn by it, to be humble and thankful, if changed to be the woman's Seed, children of God, and members of Christ, since we were once in so vild a condition; for God found nothing in us but Enmity, 1 Cor. 15. 10. Rom. 7. 18. 25. We are not borne, but newborn Christians. And whereas he might have left us in that perishing condition (being bound to none) and have chosen others; he hath of his free grace adopted us, and left others▪ What's the reason? surely no reason can be given, but O the depth! only this I am sure of, it is a mercy beyond all expression: O my soul, thou hast not room enough for thankfulness. Wherefore let it provoke us so to love him, that we show forth the virtues, and fruits of him that hath called us, and done all this for us, 1 Pet. 2. 9 But I fear we forfeit many of God's favours, for not paying that easy rent of thankfulness. For conclusion, If we be the seed of the Woman, and our enemies the seed of the Serpent, let us go before them in goodness, as far as God hath preferred us before them in mercy: let us be able to say of our enemies, as Job of his, I have not suffered my mouth to sin, by wishing a curse unto his soul, Job 31. 30. Yea, let us send down water from our compassionate eyes, and weep for them by whom we bleed. In brief, let us hate their opinions, strive against their practice, pity their misguidings, neglect their censures, labour their recovery, and pray for their salvation. CHAP. XXXIV. That though God disposeth of all their malice to his children's greater good, yet they shall be rewarded according to their mischievous intentions. Ob. IF it be so, that the malice of wicked men makes so much for the behoof of God's people; and that whatsoever they do unto us, is but the execution of God's will, and full accomplishment of his just decree; it may seem to make on their side, and not only extenuate their evil, but give them occasion of boasting. Ans. Although God disposeth it to the good of his children, that he may bring about all things to make for his own glory; yet they intent only evil in it, as namely; the dishonour of God, the ruin of men's souls (as I have proved in the Drunkard's Character) and the satisfying of their own serpentine enmity, and thirst of revenge. We must therefore learn to distinguish betwixt the act of God and of an enemy, as indeed God's people do; When ye thought evil against me (saith Joseph to his brethren) God disposed it to good, that he might bring to pass as it is this day, and save much people alive, Gen. 50. 20. God had no hand in doing the evil, but God will have a hand in the disposing of it: When Satan and wicked men have their wills, even therein also is God's will fulfilled; for Gods will is the highest cause of all things, Psa. 115. 3. 4. Yea, the holy God challengeth to himself whatsoever is done in the City, Amos 3. 6. but so, as neither wicked men's sins shall taint him, nor his decree justify them: the sin is their own, the good which comes of it is Gods, the benefit ours; He doth well, in suffering to be done, whatsoever is evil done, saith Saint Austin, and is just in their injustice. God wils the same action, as it is a blessing, trial, or chastisement of his children, which he hates as the wickedness of the agent: because in the same thing which they did, there was not the same cause for which they did it. The lewd tongue, hand, or heart, moves from God, it moves lewdly from Satan: wicked men are never the freer from guilt and punishment, for that hand which the holy God hath in their offensive actions. To instance in some examples; Satan did nought touching Job, but what the Lord upon his request gave him leave to do; what then? Did God and Belial join in fulfilling the same act? no; sooner shall Stygian darkness blend with light, the frost with fire, day with night: true, God and Satan willed the self same thing, but God intended good, Satan ill; Satan aimed at Jobs, and God at his confusion. God used the malice of Pharaoh and Shemei unto good; what then? God afflicted his people with another mind than Pharaoh did; God to increase them, Pharaoh to suppress them. The sin of Shemeis curse was his own, the smart of the curse was Gods; God wils that as David's chastisement, which he hates as Shimeis' wickedness. God owed a revenge to the house of Ely, and by the delation of Doeg he took occasion to pay it, when the Priests were slain: It was just in God, which in Doeg was most unjust, Saul's cruelty, and the treachery of Doeg, do not lose one d●am of their guilt, by the counsel of God: Neither doth the holy counsel of God, gather any blemish by their wickedness: If it had pleased God to inflict death upon them sooner, without any pretence of occasion; his justice had been clear from all imputations: Now if Saul or Doeg be in stead of a Pestilence or Favour, who can cavil. The judgements of God are not ever manifest, but are always just. Again, the curse of the Serpent bestowed blessedness on Man; yea, our first Parents had been less glorious, if they had not wanted a Saviour. What then? Doth Satan merit thanks? No, but the contrary; for he only intended the final ruin and Destruction of them and all mankind, with the dishonour of their Maker. Lastly, the Devil does us good in this particular case, for while he assaults us with temptations, and afflicts us with crosses, he in effect helps us to Crowns. Yet still no thanks to Satan, for to be charitable is more than his meaning; it is that Divine and overruling providence of God, which we are beholding unto, and to him give we the thanks. But above all, our Saviour's example will most excellently distinguish the ends of God, Satan, and wicked Men; for if we observe, Judas delivered him to death for gain, the Jews for envy, Pilate for fear; the Devil provoked each of them through this enmity; Christ himself to obey his Father's will, God the Father in love to sinners, and for their Redemption: each furthered one and the same thing, but to contrary ends: so when this enmity breaks forth in the wicked, Satan hath a hand in it as a malicious author; as when he entered into Judas and made him betray Christ, Luke 22. 3. Man himself as a voluntary instrument, as when Pharaoh hardened his own heart against the children of Israel, Exod. 9 34. God as a most righteous Judge, and avenger, as when he also hardened Pharaohs heart, so punishing his former hardness, with further obduration, Exod. 9 12. But how in this case? even by permitting the seed of the Serpent, from their own malicious inclination, to hate the Seed of the Woman, not by infusing this malice, but by withdrawing his grace when he sees it abused, he doth not infuse corruption, he doth not withhold the occasion; as when the Rider gives his horse the reins, we say he puts him on. Whence that distinction of adversities, as they come from Satan, they are usually called temptations; as they come from Men, presecutions; as from God, afflictions. Now as God turned the treachery of Judas, not only to the praise of his justice, mercy, wisdom, power, etc. but to the good of all believers: so he turns this enmity of Satan, and wicked men, to his children's great advantage (in stopping them in their course of sin, and keeping them in exercise) and his own glory; And well may he work good by evil instruments, when every Prince and Magistrate hath the feat to make profitable instruments, aswell of evil persons, as of good: yea, when there is nothing in the World, be it gall itself; yea, the excrement of a ●og, or the poison of a Serpent, but man's shallow invention can find it is good for something: neither do two contrary poisons mingled together prove mortal. And thus you see that the will of God may be done thanklessely, when in fulfilling the substance we fail in the intention, and err in circumstances. Now see with the like patience, how it will far with these men in the end. Pomponius Atticus being destined to famishment, and receiving no manner of sustenance for many days, contrary to the intention; was freed by means of that abstinence from a violent pain, and recovered of a disease; which otherwise had cost him his life. Prometheus' being run in with a Rapier, and Jason receiving a great blow on the breast, each was restored to health, from dangerous and deadly impostumed, which otherwise were thought incurable. And this is our case, for even as that cured them, which their enemies intended should have killed them; so this enmity of the Serpent and his Seed, cures our souls, and makes us everlastingly happy. Yet they intending only evil in it; or at least, the satisfying of their own wicked wills, as they know better than I (wherein they imitate the Weasel, which doth a man pleasure in destroying of Vermin, yet only intends the satisfying of her own hunger, not his good that keeps the house) can no way assume the least praise to themseldes, nor expect the more favour. That which is ill of itself, is not to be ventured on for the good which cometh by accident. It is no privilege to be an instrument of good, by evil means: Nor can you expect to far better without a healing of your errors, than the Worm in the stomach, which when it hath devoured all the matter proper for it, dies itself: or Heleborus, which after it hath wrought the cure within the body, is cast up again, together with the Malady. The Lord often doth good to his Church, even by those Instruments whom for their sins, he means to cast into Hell fire. Asser was his Rod to scourge Is●ael; that done, they fell under a sharper lash themselves. Those Nations, saith God, shall serve the King of Babel Seventy years, and when the Seventy years are accomplished, I will visit the King of Babel and that Nation for their iniquities, and will make it a perpetual desolation, etc. Jer. 25. 11, 12. and 30. 16. When iniquity hath played her part, vengeance leaps upon the Stage; the Comedy is short, but the Tragedy is longer. We use rubbish to scour our vessel, when those vessels are cleared, we fling away the rubbish. Bridges that help men over the stream, at last themselves rot and sink in. When Balaams' Ass had done speaking, humana voce, she lived an Ass, and died an Ass: So when God hath sufficiently afflicted the righteous, by the rod of the wicked, he will fling the Rod into the fire which is unquenchable, Isay 33. 1. And it stands with the strength of reason, for if God, saith Saint Gregory, strike so smartly those whom he spareth; how heavy will his blows be on them whom he condemneth; and with what severity shall castaways be punished, when his own children are so visited and afflicted. If Gods own Children, who are as dear and near to him, as the Apple of his eye, or the signet on his right hand, suffer so many and grievous afflictions here; what shall his adversaries suffer in Hell? undoubtedly, when the Patient is made whole, he shall be preserved; but the Plaster shall be thrown away: For as God doth turn evil to good to them that love him, so he turns good to evil to those that hate him. Again secondly, if the wicked are punished for doing wrong to the wicked, much more for wronging the j●st, and innocent: But we have many examples of the former, as that of Adonibezeck, who having cut off the Thumbs and great ●oes of Seventy Kings that were wicked like himself, had also his own Thumbs and Toes cut off, Judg. 1. 5, 7. And Moab of whom the Lord saith he hath burnt the bones of the King of Edom into lime, therefore will I send a fire upon Moab, and it shall devour, etc. Amos 2. 1. 2. If the greater Serpent devours the less, there is a Dragon to devour him; therefore the enemies of God's Church, have no hope to escape. The everlasting punishments of the ungodly, are deferred, not remitted. But all the evil thou dost to the godly, is with thy tongue? Answ. That's bad enough, the Serpents hissing betrays his malice; and Ishmaels' tongue made him a Persecutor, as well as Doegs hands; he did but flout Isaac, yet Saint Paul saith, he persecuted him, Gal. 4. 29. C●am only scoffed at Noah, yet it brought upon him his Father's curse, and Gods upon that. The Athenians but scoffed once at Silla's wife, and it had wellnigh cost the razing of their City, he was so provoked with the indignity. And what ever thou conceivest of it, let this fault be as far from my soul, as my soul from Hell. For assuredly, God will one day laugh you to scorn, for laughing his to scorn: and at last d●spise you, that have despised him in us. CHAP. XXXV. Other grounds of comfort to support a Christian, in his sufferings. And first, that God is specially present with his servants in their afflictions, takes notice of their sufferings, and allays their grief. THis rub being removed, and the passage made clear, proceed we to other grounds of comfort which the Word of God affords in this case, for the better upholding, and strengthening of a weak Christian in his sufferings: Wherein, that we may not exceed, I will select out only five, because instructions, if they exceed, are wont like Nails, to drive out one another. First, we shall bear the Cross with the more patience and comfort; if we consider, that God is specially present with his servants in their afflictions, takes no●ice of their sufferings, and allays their grief. The troubles of a Christian are very great for number, variety, and bitterness; yet there is one ingredient that sweetens them all, the promise of God, I will be with thee in trouble, and deliver thee, Psal. 91. 15. And thou shalt not be tempted above thy strength, 1 Cor. 10. 13. Again, Fear not; for w●●● thou passest through the waters, I will be with thee, and through the floods, that they do not overflow thee; when thou walkest through the fire, thou shalt not be burnt, neither shall the flame kindle upon thee, Esay 43. 1, 2. Lo, here are promises like Flagons of Wine, to comfort the distressed soul. Wherefore as Caesar said to the trembling Mariner, Be not afraid for thou carriest Caesar; so, O Christian, be not afraid, for he that is in thee, for thee, with thee, that guides thee, that will save thee, is the invincible King Jehovah. And upon this ground David was so comforted and refreshed in his soul, Psalm 94. 19 that he was able to say, Though I should walk through the valley of the shaddo● of death I will fear no evil: Why? For thou art with me, thy Rod and thy Staff shall comfort me, Psalm 23. 4. Yea, our Enemies can no sooner assault us with their tongues, but God comes in to our rescue. If ye be railed upon for the name of Christ, (saith Saint Peter) blessed are ye, for the Spirit of God resteth upon you, 1 Pet. 4. 14. God is never so much enjoyed of us, as when we are in the deep with David, Psal. 130. 1. and when we are worst of all bestead with Jehosaphat, 2 Chron. 20. 12. When did Jacob see a vision of Angels, but when he fled for his life, making the cold earth his Bed, and a stone his Pillow; or when was his heart so full of joy, as now that his head lay hardest. When was Paul wrapped into the third heaven to hear words from Christ not fit to be uttered, 2 Cor. 12. 2. 4. but as some of the learned conceive, when he was bereft of his sight. Stephen saw great happiness by Christ, in his peace: but under that shower of stones, he saw Heaven itself open, Acts 7. When we are slain all the day long for his sake with the Martyrs, than we are given to see him with our eyes, as Job did, who till that time had only heard of him by the hearing of the ear. Then we come to know that the Lord he is God with Manasses, 2 Chron. 33. 13, and that he is our hope, and strength, and refuge, and a very present help in troubles, ready to be found of all that seek to him, 2 Chron. 15. 4, 15. Psalm 9 9, 10. and 46. 1. The Israelites never fared so well, as when they lived at God's immediate studing, and night expected their morrow's breakfast from the Clouds: When they did daily ask, and daily receive, their daily bread. Yea, even when they were wand'ring in a forlorn Wilderness, how did God as it were attend upon them in their distress, to supply their wants: They have no guide, therefore God himself goes before them in a pillar of fire; they have no shelter, the Lord spreads a Cloud over them for a C 〈…〉 opy; are they at a stand and want way, the Sea shall part and give them passage; do they lack bread, Heaven itself shall power down the food of Angels; have they no meat to their bread; a wind shall send them innumerable Quails; do they yet want drink, behold a hard Rock smitten with a little wand, shall power them out water in abundance; have they no supply of Apparel, their Garments shall not wax old on their backs; be their Enemies too strong for them for want of Engines, the Walls of Jeri●ho shall fall down before them; are their enemies yet too many and potent, Hailstones shall fall and brain them: Lamps, Pitchers, and Dreams shall get them victor; the Sun shall stand still in Gibeon, and the Moon in the valley of Ajalon; lack they yet a Land to inhabit, the Lord will cast out all the Inhabitants, and give them a Land which flows with milk and honey, etc. Afflictions have this advantage, that they occasion God to show that mercy to us, whereof the prosperous are uncapable; as we further see in Hagar: Gen. 21. 17. 18. 19 And Manoah● Wife, Judges 13. 3. To whom the Angel of the ●o●enant had not been sent, if they had not been in distress. It would not become a mother to be so indulgent to an healthful child, as to a sick: and indeed some have found their outward castigations so sweetened with the inward consolations of God's Spirit, that they have found and confessed their receipts of joy and comfort, to be an hundred-fold more than their payments, even in this present life, according to that promise of our Saviour, Mark 10. 29, 30. So that a Christian is still a gainer in all his losses; yea, he gains by his losses. Now if we could but remember and lay to heart these promises, thus backed with examples; when we feel the greatest assaults or pangs, how could we want courage? But alas, most of us are like the Prophet's servant, 2 Kings 6. who saw his foes, but not his friends: we are like joseph's brethren, who saw him, conversed with him, were fed by him, yet knew him not. Like Peter, who when the Angel brought him out of prison, and went before him; wist not that it was so, but thought he saw a vision: Acts 12. 9 Christ at his Resurrection was so changed, that his own Disciples knew him not; much more since his Ascension may he pass by us, as he did by Job: Chap. 9 11. or meet us as he did Saul, in the way to Damaseus; or walk and talk with us, as he did with the two Disciples in the way to Emaus: Luke 24. 16. or stand by us while we are seeking him, as he did by Mary in the Garden: John 20. 14. and yet we be ignorant that it is he. Yea, he may be in us by his spirit; even whiles we feel him not. Jacob saw him both asleep and awake, yet (saith he) the Lord was in this place, and I was not aware of it: Gen. 28. 16. at least we are apt to think, that God is removed from us, when we any way suffer calamity; as the Israelites do but want water, and presently they cry, Is the Lord among us, or no? Exod. 17. 7 as if God could not be with them, and they athirst; either he must humour carnal minds, or be disinherited. 〈◊〉 both his presence and love, is the same in adversity, as it is in prosperity; our sense only makes the difference, even as a Church, Castle, or Town is unmoveable, and keepeth one place; though to us it may s 〈…〉 e sometime on our right hand, otherwhile on our left: as we change our standing, sitting, or walking. Yet if some unusual crosses disturb our peace, presently there breaks out a voice mixed with murmuring, and despair, God hath forsaken us. It was a common complaint with David, The Lord both forsaken us; those haste cast off, and abhorred us: why hast thou forsaken me? etc. Yea, the only Son of God came to this; my God, my God, why hast thou forsaken me? Yet consider, did God forsake either of them; he might be angry with David, more angry with Christ, for the sins of all the world; and in their present sense, that anger might work in them an apprehension of his forsaking them: but he did not forsake them, nor will he forsake thee, if thou dost not first forsake him. Thou mayst think so, but God will not do so; but in the mean time, how can this be well taken? we see our wretchedness, we do not see our blessedness: No talk of his presence, of his absence we complain. Our cowardly spirits give him for quite gone; yet he is not far from every one of us: Acts 17. 27. Yea, this confession could Seneca make, (but like a Divine) God is near unto thee, he is with thee, he is within thee: and surely if he had not been with these Israelites, they had not lived; if he had been in them, they had not murmured. We can think him absent in our want, and cannot see him absent in our sin; yet wickedness, not affliction, argues him gone: yea, he is then most present, when he most chastiseth; for as the sufferings of Christ abound in us, so our consolations abound through Christ, 2 Cor. 1. 5. Again, God may be present with us, and yet we not be pleased; as the Israelites repined for a King, when the Lord was their King: or Christ may be with us, and yet we want something that we desire. Christ was in the Ship, and yet (say the Apostles) we h●ve no bre●d. Jesus was at the Marriage, yet, saith his Mother, They have no Wine: John 2. 3. We may want Bread and Wine, and yet have Christ's company: but if food fail, it is because Manna is to come; if Wine be absent, yet grace and salvation is present: if God take away flesh, and gives Manna; deny Sun and M●one, and give us himself; he doth us no wrong. Now why doth God by his promise tie himself to be present with us; more especially in affliction, but that he may resist our enemies, sustain us when we faint, and Crown us when we overcome; but that he may be exact in taking notice of our particular sufferings: and as David saith, Count our wander, put our tears into his bottle, and enter all into his Register: Psal. 56. 8. 9 All our afflictions are more noted by that God that sends them, than of the patient that suffers them; every pang, and stitch, and gird, is first felt of him that sends it: could we be miserable unseen, we had reason to be heartless▪ but how can it be but less possible to endure any thing that he knows not, than that he inflicteth not? As he said to Manoah by an Angel, Thou art barren: Judg. 13. 3. so he saith to one, thou art sick; to another, thou art poor; to a third, thou art defamed; thou art oppressed to another; that allseeing eye takes notice from Heaven of every man's condition, no less than if he should send an Angel to tell us he knew it: and his knowledge compared with his mercy, is the just comfort of all our sufferings. O God, we are many times miserable and feel it not; thou knowest even those sorrows which we might have, thou knowest what thou hast done, do what thou pleasest. CHAP. XXXVI. That all afflictions, from the least to the greatest, do come to pass, not by accident, chance, or fortune, but by the especial providence of God. Section 1. 2. WE shall bear the cross with more patience and comfort. If we consider, that all afflictions, from the least to the greatest, do come to pass, not by accident, chance, or fortune, but by the special providence of God; who not only decreeth and fore-appointeth every particular cross: Eccles. 3. 1. Rom. 8. 28. 29. but even effecteth them, and brings them into execution, as they are crosses, corrections, trials, and chastisements: Isaiah. 45. 7. Amos 3. 6. and also ordereth and disposeth them; that is, limiteth and appointeth the beginning, the end, the measure, the quality, and the continuance thereof: yea, he ordereth them to their right ends; namely, his own glory, the good of his servants, and the benefit of his Church: Jeremy 30. 11. Gen. 50. 19 20. 2 Sam. 16. 10. Psal. 39 9 God useth them but as Instruments, wherewith to work his good pleasure upon us. As what are our enemies but God's Axes to cut us down, not for the fire, but for the building: Gods Masons to hew us here in the Mountain, that we may be as the polished corner stones of the Temple, Ps 〈…〉. 144. 12. Or admit the M●son pulls down the House, it is not with an intent to destroy it, but to re-edify it; and raise it up again in better form● and fashion. God's skullains to scour up the vessel of his House, that they may be me●t for the Master's use. If then they be but as Instruments, or To●les in the hand of the workman, we must not so much look to the Instrument, as to the Author: Gen. 45. 5. and 50. 30. Well may the Priests of the Philistims doubt whether their plague be from God, or by Fortune: 1 S●m. 6. 2. 9 but let a Joseph be sold into Egypt, he will say to his enemies, Ye sent not me hither, but God; when ye thought evil against me, God disposed it to good, that he might bring to pass as it is this day; and save much people alive: or let a David be railed upon by any cursed Shimei, he will answer, Let him alone, for he curseth, even because the Lord h●th bid him curse David: Who dare then say, wheresore hast thou done so? 2 Sam. 16. 10. Or let a Micha be trodden upon, and insulted over by his enemy, his answer shall be no other than this, I will bear the wr●th of the Lord, be 〈…〉 se I have sinned against him, until be plead my cause, and execute judgement for me: Micha. 7. 9 The believer that is conversant in God's book, knows that his adversaries are in the hands of God, as a Hammer, Axe, or Rod, in the hand of a smiter; and therefore as the Hammer, Axe, or Rod, of itself can do nothing, any further than the force of the ●and using it, giveth strength unto it: so no more can they do any thing at all unto him, further than it is given them from above; as our Saviour told Pilate: John 19 11. See this in some examples; you have Laban following Jacob with one troop, Esau meeting him with another, both with h●stile intentions; both go on till the utter most point of their execution, both are prevented ●re the execution: for stay but a while, and you shall see Laban leave him with a kiss, Esau meet him with a kiss; of the one he hath an oath, t●●res of the other, peace with both; GOD makes fooles of the enemies of his Church, he lets them proceed that they may be frustrate; and when they are gone to the uttermost reach of their teather, he pulls them back to the stake with shame. Again, you have Sen●ch●rib let loose upon Hezekiah and his people, who insults over them intolerably: 2 Kings 18. Oh the lamentable and (in sight) desperate condition of distressed Jerusalem! wealth it had none, strength it had but a little, all the Country round about was subdued unto the Assyrian: that proud victor hath begirt the walls of it with an innumerable army, scorning that such a shovell-full of earth should stand out but one day: yet poor Jerusalem stands alone blocked up with a world of enemies, helpless, friendless, comfortless, looking for the worst of an hostile fury; and on a sudden, before an Arrow is shot into the City, a hundred fourscore & five thousand of their enemies were slain, and the rest run away: 2 Kings 19 35. 36. God laughs in Heaven at the Plots of Tyrants, and befools them in their deepest projects. If he undertake to protect a people, in vain shall Earth and Hell couspire against them. Nothing can be accomplished in the Lower-House of this world, but first it is decreed in the Upper Court of Heaven; as for example, what did the Jews ever do to our Saviour Christ, that was not first both decreed by the Father of Spirits, and registered in the Scriptures for our notice and comfort? They could not so much as throw the Dice for his Coat, but it was prophesied: Psal. 22. 18. and in Psal. 69. 21. It is foretold that they should give him gall in his meat, and in his thirst, vinegar to drink; the very quality and kind of his drink is prophesied: yea, his face could not be spit upon without a prophecy; those filthy excrements of his enemies fell not upon his face, without God's decree, and the Prophet's relation: Isay 50. 6. Yea, let the Kings of the earth be assembled, and the Rulers come together; Let Herod and Pontius Pilate, with the Gentiles and the people of Israel, gather themselves in one league against him, it is in vain; for they can do nothing, but what the hand of God and his Council hath before determined to be done: as Peter and John affirmed to the rest of the Disciples, for their better confirmation and comfort: Acts 4. 26. to 29. No, notwithstanding the Devil raged, the Pharisees stormed, Herod and Pilate vexed, Cayaph●s prophesied, all combined, and often sought to take him: yet no man laid hands on him, (until his hour was come that God had appointed): so that by all their Plots, they were never able to do him any more hurt, then only to show their teeth: John. 7. 30. If we are in league with God, we need not fear the greatest of men. Indeed, it was pilate's brag to Christ, knowest thou not that I have power to crucify thee: John 19 10. And L●bans to Jacob: G●●. 31. 29. I am able to do you hurt; but they were but vain cracks: for doth not Pharoabs' overthrow tell all boasting Champions, that an Host is nothing without the God of Hosts. Yea, Satan himself was sane to say unto God, in Jobs case, stretch out now thine hand, etc. Job 1. 11. & 2. 5. Now it must needs comfort and support us exceedingly, if in all cases we do but duly consider, that inequality is the ground of order, that superior causes guide the subordinate, that this sublunary Globe depends on the celestial; as the lesser wheels in a Clock do on the great one, which I ●inde thus expressed: As in a Clock one motion doth convey And carry divers wheels a several way, Yet altogether by the great wheels force, Direct the hand unto his proper course. Who is he that saith, and it cometh to pass, when the Lord commandeth it not? Lament. 3. 37. Suppose the Legions of Hell should combine with the Potentates of the Earth to do their worst, they are all nothing without God: as in Arithmetic, put never so many Ciphers together, one a●ore another, and they make nothing; but let one figure be added, it makes them infinite. So is it with men and devils; if God be not with them, they are all but Ciphers: And yet for the praise of his glory, and the good of his Church; these enemies of his, whether they rise or sit still, shall by an insensible ordination perform that will of the Almighty, which they least think of, and most oppose: The Inhabitants of Jerusalem, and their Rulers, (because they knew him not, nor yet the words of the Prophets which are read every Sabbath day) have fulfilled them in condemning him: Act▪ 13. 27. so that as Saint Austin speaks, by resisting the will of God, they do fulfil it: and his will is done by, and upon them, even in that they do against his will. That even Satan himself is limited, and can go no further than his chain will reach, we may see, Revel. 20. 2. More particularly; he could not touch so much as Jobs body or substance, no not one of his servants, nor one limb of their bodies, nor one ●aire of their heads, nor one beast of their herds, but he must first beg leave of God, Job 2. 6. Nay Satan is so far from having power over us living, that he cannot touch our bodies being dead; yea, he cannot find them when God will conceal them, (witness the body of Moses:) and I doubt not, but as the Angels did wait at the Sepulchre of their and our Lord; so, for his sake, they also watch over our graves: he could not seduce a false Prophet, nor enter into a Hog without licence; the whole Legion sue to Christ for a sufferance, not daring other than to grant, that without his permission they could not hurt a very Swine. And when he hath leave from God, what can he do, he cannot go one hairs breadth beyond his commission: Being permitted, he could bring Christ himself, and set him on the Pinnacle of the Temple, but he could not through hi● down; which even a little Child might have done with permission. As the Lion, 1 Kings 13. killed the Prophet, but neither touched the Ass whereon he road, nor yet the dead carcase contrary to his nature. True, Satan could boast even to Christ himself, that all the World was his, and all the Kingdoms thereof, but when it came to the push, he could not enter into a very Hog, without ask him leave, and having leave given him, he presently carried the whole heard headlong into the Sea: Why did he not so to the man possessed? no thanks to him, he had leave for the one, not so for the other; and therefore a whole Legion of them were not able to destroy one poor simple man, Matth, 8. verse. 31, 32. So that all our enemies are kerbed and restrained by the divine providence of our heavenly Father: Satan may be his executioner, but God is the Judge, and the Executioner cannot lay on a stroke more, than the Judge appoints. I confess, Satan is so strong comparatively, and withal so crafty and malicious, that we may with reverence and love, wonder at the mercy of God in our delivery: But this is our comfort; first, that Spirit (as we have shown) can do nothing without the God of spirits. Secondly, we have the Angel's aid as the Prophet Elisha against that bloody King, 2 Kings 6. 17. Lot against the Sodomites, Gen. 19 10. Jacob against the fear of Esa●, Gen. 32. vers. 24, 28. Hezekiah against Zenacharib, Esay 37. 36. and England against that invincible Navy of the Spaniards in Eighty eight. True, they appear not ordinarily, what then; no more do the evil Angels, but the Word of God assures us it is so, the Angel of the Lord pitcheth round about them that fear him, and delivereth them, Psalm. 34. 7. And do but thou get spiritual eyes, whereby thou mayest see, as with Moses the invisible God, so the invisible Angels: do but pray as Elisha for his servant that thine eyes may be opened, and then thou shalt see more with thee, than against thee, 2 Kings 6. 16, 17. Yea, had wicked men their eyes opened, as Balaam once had, they would at every turn see an Angel stand in their way, ready to resist what they go about, as he did: for this is one of the noble employments of those glorious spirits, to give a strong, though invisible opposition to lewd enterprises: Many a treacherous act have they hindered, without the knowledge of the Traitor. Yea, O God, many are the dangers which we see and fear; innumerable, those we neither see nor fear; Therefore to take away all attribution to ourselves, even when we know not thou dost deliver us. Now if it be fearful to think how great things evil spirits can do with permission; it is comfortable to think how they can do nothing without permission: for if GOD must give him leave, he will never give him leave to do any harm to his chosen, he will never give him leave to do the least hurt to our souls. Now as by way of concession every greater includes the less, be that can lift a Talon, can easily lift a Pound; so by way of denial, every greater excludes the less. If Satan himself cannot hurt us, much less his instruments, weak men: but for proof of this, see also an instance or two, that a Sparrow cannot fall to the ground without our Heavenly Father; and that without l●a●● from him, our enemies cannot diminish one hair of our heads, we have our Saviour's express testimony: Matth. 10. 29. 30. Let the Powder-Traytors plot and contrive the ruin of our State never so cunningly and closely, let them go on to the utmost, (as there wanted nothing but an Actor to bring on that Catholic doomsday;) yet before the Match could be brought to the Powder, their artificial fireworks were discovered, their projection, prodition, deperdition, all disclosed, and seasonably returned on their own heads: And the like of their invincible Navy. Let Jesabel fret her heart out, and swear by her gods that Eliah shall die, yet she shall be f 〈…〉 strate; Eliah shall be safe. Let the red Dragon spout forth slouds of venom against the Church, the Church shall have wings given her to fly away, she shall be delivered: Revelat. 12. Let the Scribes and Pharisees, with their many false witnesses accuse Christ never so, yet in spite of malice innocency shall find abbetors: and rather than he shall want witnesses, the mouth of Pilate shall be opened to his justification. Yea, let Ionas through frailty run away from the execution and embassage of GOD'S charge, and thereupon be cast into the Sea, thought the Waves require him of the Ship, and the Fish require him of the Waves, yet the Lord will require him of the Fish: even the Sea and the Fish had as great a charge for the Prophet, as the Prophet had a charge for Niniveh: for this is a sure rule, if in case God gives any of the creatures leave to afflict us, yet he will be sure to lay no more upon us than we are able, or he will make us able to bear: yea, than shall make for our good and his glory. He hath a provident care over all the Creatures, even Beasts and Plants: and certainly we are more precious than Fowls or Flowers; yet the Lord cares for them. Will the Householder take care to water the Herbs of his Garden, or to fodder his cattle, and suffer his Men and Maids to famish through hunger and thirst? Or will he provide for his Men and Maids, and let his own Children strave? Surely if a man provide not for his own, He hath denied the faith, and is worse than an Infidel: 1 Tim. 5. 8. far be it then from the great Housholder, and Judge of all the Earth; not to provide for his dear Children and Servants, what shall be most necessary for them. Indeed, we may fear our own flesh, as Saint Paul did; but God is faithful, and will not suffer us to be tempted above our strength, but will even give the issue with the temptation, and in the mean time support us with his grace: 2 Corinth. 12. 9 You have an excellent place to this purpose: Jeremiah 15. 20. 21. Section 2. Objection. But we see by experience, that GOD gives wicked men power oftentimes to take away the very lives of the godly. Answer. What then? If we lose the lives of our bodies, it is, that we may save the lives of our souls; and attain the greater degree of glory: Luke 9 24. and so we are made gainers even by that loss. Now if God takes away temporal, and gives eternal life for it, there is no hurt done us; he that promiseth ten pieces of silver, and giveth ten pieces of gold, breaks no promise. Peace be unto this house was the Apostles salutation, but it was not meant of an outward peace with men of the world: and Christ saith, You shall have rest, Matth. 11. 28 but it is rest unto your souls. Again, then hast merited a threefold death, if thou art freed from the two worse, spiritual and eternal; and God deal favourably with thee touching thy natural death, he is merciful: if not, thou must not think him unjust. Though the Devil and the World can hurt us, aswell as other men, in our outward and bodily estates: as the Devil had power over Job in his Ulcers, over his Children in their death, over Mary Magd●len that was possessed, and over that daughter of Abraham, Luke 13. whom he kept bound lo● 18. years: Vers. 16. yet they can do us no hurt, nor endanger our souls; they shall lose nothing but their dross, as in Zachary 13. 9 Isaiah 12. Let them s●uce out our blood, our souls they cannot so much as strike; let wild beasts tear the body from the soul, yet neither body nor soul are thereby severed from Christ. Yea, they can neither deprive us of our spiritual treasure here, nor eternal hereafter; which makes our Saviour say, Fear ye not them which kill the body, but are not able to kill the soul; but rather fear him which is able to destroy both soul and body in Hell: Matth. 10. 28. The body is but the Bark, Cabinet, Case, or Instrument of the Soul; and say it falls in pieces, there is but a Pitcher broken; the soul a glorious Ruby, held more sit to be set in the Crown of glory, than here to be trodden under foot by dirty Swine; and therefore so soon as separated, the Angels convey her hence to the place of everlasting bliss. Alas, what can they do? they cannot separate us from the love of God in Christ Jesus: Rom. 8. 38, 39 Yea, they are so far from doing us harm, as that, contrariwise, we are much the better for them; In all these things we are more than conquerors, through him that loved us: Verse 37. Whatsoever then becomes of goods, or lives, happy are we so long as (like wise Soldiers) we guard the vital parts, while the soul is kept sound from impatience, from distrust, etc. Our enemy may afflict 〈◊〉, he cannot hurt us. Objection. Nevertheless, that which I suffer, is exceeding grievous. Answer. Not so grievous as it might have been, for he that hath afflicted thee for a time, could have held thee longer; he that toucheth thee in part, could have stricken thee in whole: he that laid this upon thy body, hath power to lay a greater Rod both upon thy body and soul. Again, there is no chastisement not grievous; the bone that was disjointed, cannot be set right without pain; no potion can cure us, if it work not; and it works not, except it makes us sick▪ Nay, my very disease is not so painful for the time, as my remedy: how doth it turn the stomach, and wring the entrails, and work a worse distemper than that, whereof I formerly complained: neither could it be so wholesome, if it were less unpleasing; neither could it make me whole, if it did not first make me sick. But we are contented with that sickness which is the way to health; there is a vexation without hurt, such is this: we are afflicted, not overpressed; needy, not desperate; persecuted, not forsaken; cast down, but perish not: how should we, when all the evil in a City comes from the providence of a good God, which can neither be impotent, nor unmerciful? It is the Lord, let him do what he will. Woe worth us, if evils could come by chance, or were let loose to light where they list; now they are overruled, we are safe. In the name of God then, let not the tall stature of the Anakims, nor the combination of the Edomites, nor the politic counsels of all the Achitophel's and Machivilians, nor the proud looks, no● the big words of all the Amaziahs, combining themselves together, deter or dismay you. Let not the overtopping growth of the sons of Zerviah seem too hard for you; for God is infinitely more strong and mighty to save us, than all our enemies are to destroy us; and he hath his O●re in their Boat, he hath a special stroke in all actions whatsoever, and can easily overreach and make stark fools of the wisest; by making their own counsels and endeavour like Hushais, to overthrow those intentions which they seem to support. As touching the continuance of afflictions, God so ordereth and tempereth the same, in his merciful wisdom, that either they be tolerable, or short; either our sorrows shall not be violent, or they shall not last; if they be not light, they shall not be long: grievous and sore trials last but for a season, 1 Peter 1. 6. A little while, John 16. 16. Yea, but a moment, 2 Cor. 4. 17. He endureth but a while in his anger, (saith the Psalmist) but in his favour is life; weeping may abide for a night, but joy cometh in the morning: Psal. 30. 5. And this had he good experience of; for if we mark it, all those Psalms whose fi●st lines contain sighs and broken complaints, do end with delight and contentment; he began them in fear, but they end in joy: you shall see terrible anguish sitting in the door, irremediable sorrow looking in at the window, despair bordering in the margin, and offering to creep into the Text; yet after a sharp conflict, nothing appears but joy and comfort. God loves to send relief, when we least look for it; as Elisha sent to the King of Israel, when he was rending his clothes: 2 Kings 5. 8. Hear what the Lord thy Redeemer saith by Isaiah, For a moment in mine anger, I hid my face from thee for a little season, but with everlasting mercy have I had compassion on thee: Isaiah 54. 8. It is but a little, for a moment that his anger lasts, his mercy is everlasting: and I hid my face, never turned my heart from thee. Joseph when he lay down to sleep, was full of care about his Wives being with child; Matthew 1. 20. but he awakened well satisfied: Verse 24. To day a measure of fine flower is lower rated in Samaria, than yesterday of dung. Although Christ's Star left the Wise Men for a time, yet instantly it appeared again, and forsook them not till they had found CHRIST; which was the mark they aimed at: Matthew 2. 9 Afflictions are like running waters, which make many grounds fruitful, but tarry with none of them. Yea, it's a Rule in nature, that violent things cannot last long: The Philosophers could observe, that no motion violent is wont to be permanent; and Seneca concludes, That if the sickness be tedious and lasting, the pain is tolerable; but if violent, short: and so of spiritual temptations, the which were so vehement upon Luther, that the very venom of them drank up his spirits, and his body seemed dead; so that neither speech, sense, blood, or heat, appeared in him; but this sharp fit lasted but for one day: so if we suffer much, it shall not be long; if we suffer long, it shall not be much. Some misery is like a Consumption, gentle, but of long continuance; other like a Fever, violent, but soon over. If our sorrows be long, they are the lighter; if sharper, the shorter. The sharp North-East wind (saith the Astronomer) never lasteth three days; and thunder, the more violent, the less permanent. Wherefore cheer up thou drooping soul, if the Sun of comfort be for the present clouded, it will ere long shine forth bright ag●ine: if now with the Moon thou art in the wain, stay but a little, thou shalt as much increase; for as days succeed nights; Summer, Winter; and rest, travel; so undoubtedly, joy shall succeed and exceed thy sorrow. Thy grief shall dissolve, or be dissolved; yea, it is in some measure dissolved by hope for the present. The Portugeses will rejoice in foul weather; why? because they know fair will follow; and so may the believer in his greatest exigents: because God will shortly tread Satan under our feet; Rome▪ 16. 20. Here also the distressed soul may raise comfort to himself out of former experience; who is he that hath not been delivered out of some miserable exigent? which if thou hast, thou mayest well say unto God with the Psalmist, Thou hast showed me great troubles and adversities, but thou wilt return and revive me, and wilt come again, and take me up from the depth of the earth, and comfort me: Psalm 71. 20, 21. For God's former actions are patterns of his future; he teacheth you what he will do, by what he hath done: and nothing more raiseth up the heart in present assiance, than the recognition of favours, or wonders passed: he that hath found God present in one extremity, may trust him in the next: every sensible favour of the Almighty, invites both his gifts and our trust. Objection. But thou wilt say with the Psalmist, thine enemies have long prevailed against thee, and God seemeth altogether to hide his face, and to have clean forgotten thee: and so thou fearest he will for ever: Psalm 13. 1, 2. Answer. It is but so in thy apprehension, as it was with him; God's deliverance may over-stay thy expectation, it cannot the due period of his own counsels: for know first, That God's works are not to be judged of, until the fifth act. The case deplorable and desperate in outward appearance, may with one smile from Heaven find a blessed issue: Dotham is besieged, and the Prophet's servant distressed, they are in a grievous case; (as they think) yet a very apparition in the clouds shall secure them: not a squadron shall be raised, and yet the enemy is surprised: 2 Kings 6. here was no slackness. The Midianites invade Israel, and are suddenly confounded by a dream: Judges 7. Mistress Honywood, that Religious Gentlewoman, famous for her virtues, after she had been distressed in her mind thirty years, without feeling the least comfort, not being able to hold out any longer, (as a wounded spirit who can bear?) flung a Venice-glass against the ground, and said to a grave Divine that sought to comfort her, I am as sure to be damned, as this Glass is'to be broken; but what followed, the Glass was not broken, but rebounded and stood upright: at the sight whereof she was so confirmed, that ever after to her dying day, she lived most comfortably: much like that of Apelles, who striving to paint a drop of foam falling from a Horse mouth, after long study how to express it, even despairing, flung away his Pencil, and that throw did it. How opportunely doth God provide succours to our distresses. It is his glory to help at a pinch, to begin where we have given over; that our relief might be so much the more welcome, by how much it is less looked for: superstuous aid can neither be heartily desired, nor earnestly looked for, nor thankfully received from the hands of mercy. Besides, our infirmity best sets off the glory of his strength: 2 Cor. 12. 9 Spiritual consolations are commonly late and sudden; long before they come, and speedy when they do come, even preventing expectation: and our last conflicts have wont ever to be the forest, as when after some dripping rain, it pours down most vehemently, we think the weather is changing. When he means to ease us of our burden, he seems to lay on beavier; wherefore trust in God killing, and love God chiding, it is a good sign of our recovery. Section 3. Again, in the next place thou must know, that man's extremity is God's opportunity; well may he forbear, so long as we have any thing else to rely upon: but we are sure to find him in our greatest exigents, who loves to give comfort to those that are forsaken of their hope●, as abundance of examples witness. When had the Children of Israel the greatest victories, but when they feared most to be overcome? 2 Kings 19 35. Exod. 14. 28, 29. When was Hagar comforted of the Aagell, but when her child was near famished, and she had cast it under a Tree for dead? Genesis 21. 15. to 20. When was Eliah comforted and relieved by an Angel, with a Cake baked on the coals, and a Cruse of Water, but when he was utterly forsaken of his hopes? 1 King. 19 4. to 7. When was the Sarepta● relieved, it was high time for the Prophet to visit her poor soul, she was now making her last meal, after one mean morsel, she was yielding herself over to death. As long as Egypt's flower lasted, Manna was not reigned. When did God answer the hopes of Sarah, Rebeckah, Rachel, the wife of Manoah, and Elizabeth, touching their long and much desired issues? but when they were barren, and past hope of children, by reason of age, Genesis 18. Judges 13. Luke 1. 6. 7. When did our Saviour heal the Woman of her bloody issue; but after the Physicians had given her over, and she becoming much worse, had given them over, when she had spent all she had upon them: for to mend the matter, poverty, which is another disease, was superadded to make her completely miserable. When man's help fails, than Gods begins. When did Moses find succour, but when his Mother could no longer hide him: and he was put into the River among the Bulrushes? she would have given all she was worth to save him, and now she hath wages to nurse him: she doth but change the name of Mother into Nurse, and she hath her son without fear, not without great reward. When Israel was in so hard a strait, as either to be drowned in the Sea, or slain by the Sword, how miraculously did God provide an evasion by dividing the waters? When Rochel, like Samaria, had a strong enemy without, and a s●re famine within; how miraculously did God provide an evasion, by making the tide their Purveyor, to bring them in an Ocean of shellfish? the like of which was never known before, nor since. We read how Merline, during the Massacre at Paris, was for a fortnight together, nourished with one Eggs a day, laid by a Hen, that came constantly to a Hay-mow, where he lay hid in that danger. When the English had left Cales, and the Spaniard was again repossessed of it; by some neglect or oversight there was an Englishman left behind, but how did God provide for his escape? its worth the remembering, he was no sooner crept into a hole under a pair of stairs, but instantly a Spider weaves a web over the hole, and this diverted them; for when one of them said, Here is surely some of them hid: another replies, What a fool art thou, dost thou not see, it's covered with a firm cobweb? and so past him, that in the night he escaped. O Saviour, our extremities are the seasons of thy aid: even when Faux was giving sire to the Match, that should have given fire to the Powder, which should have blown up Men and Monuments, even the whole State together; thou that never sleepest didst prevent him, and disclose the whole design: yea, thou didst turn our intended Funeral into a Festival. And why doth the goodness of our God pick out the most needful times for our relief and comfort? but because our extremities drive us to him that is omnipotent; there is no fear, no danger, but in our own insensibleness: but because when we are forsaken of all succours and hopes, we are fittest for his redress; and never are we nearer to help, than when we despair of help; but because our extremities giv● him the most glory, and our comfort is the greater, when the deliverance is seen before it is expected, his wisdom knows when aid will be most seasonable, most welcome: which he then loves to give, when he finds us left of all other props. That merciful hand is reserved for a dead lift, and then he fails us not; as when Abraham had given Isaac, and Isaac had given himself for dead; then God enterposed himself: when the knife is falling upon his throat, then, then comes the deliverance by an Angel, calling, forbidding, commending him. When things are desperate, then look most for Gods help; for than is the time: Psalm 119. 126. Isay 33. 9, 10. And indeed, our faith is most commendable in the last act; it is no praise to hold out until we be hard driven, but when we are forsaken of means, then to live by faith in our God, is thought worthy of a Crown. O wretched Saul, hadst thou held out never so little longer without offering, and without distrust, Samuel had come, and thou hadst kept the favour of God, whereas now for thy unbelief thou art cast off for ever! 1 Sam. 13. 10. to 15. To shut up all in a word, were thy soul in such a strait, as Israel was between the Red Sea, and the Egyptians; the spirits of vengeance, (like those enemies) pursuing thee behind; Hell and death (like that Red Sea) ready to ingulfe thee before; yet would I speak to thee in the confidence of Moses, Exodus 14. 13. Stand still and see the salvation of the Lord. Thy word, O God, made all, thy word shall repair all; hence all ye diffident fears, he whom I trust is omniponent. Again Secondly, Thou must know that God in his wisdom hath set down a certain period of time, within which he will exercise his Children more or less: and at the end whereof, and not before, he will relieve and comfort them again. As we may perceive by Eccles. 3. 1. Acts 7. 25. Exodus 12. 41. Gen. 15. 13. Daniel 12. 1. 4. 11. Jer. 25. 11. Gen. 6. 3. Four hundred years he appointed to Abraham and his seed, that they should be Sojourners in a strange land, where they should be kept in bondage, and evil entreated: Genesis 15. At the end of which time, even the self same day, they returned from the land of Egypt: that was the precise time appointed, and the selfsame day it was accomplished: and till than Moses undertook it in vain. Why were they so long kept from it? the land was their own before, they were the right heirs to it, lineally descended from him who was the first Possessor of it after the flood: God will do all in due time, that is, in his time, not in ours; if at any time the Lord deliver us, it is more than he owes us. Let him (saith Saint Augustine) choose his own opportunity that so freely grants the mercy. Again, he appointed that the Jews should serve the King of Babylon seventy years; not a day, not an hour to be abated, Jeremy 25. 11. but at the end thereof, even that very night: Daniel 9 it was accomplished; neither did Daniel, (who knew the determinate time) once pray for deliverance, till just upon the expiration. Thirty eight years he appointed the sick man at Bethesda's Pool, John 5. 5. Eighteen years to that daughter of Abraham, whom Christ loosed from her disease: Luke 13. 16. Twelve years to the Woman with the bloody issue, Matth. 9 20. Three months to Moses, Exod. 2. 2. Ten day's tribulation to the Angel of the Church of Smyrna, Apocal. 2. 10. Three day's plague to David, 2 Sam. 24. 13. Each of these groaned for a time, under the like burden as thou dost; But when their time which God had appointed, was come; they were delivered from all their miseries, troubles, and calamities: and so likewise ere long, if thou wilt patiently tarry the Lord's leisure, thou shalt also be delivered from thy affliction and sorrow, either in the Morning of thy trouble with David, Psal. 30. 5. or at the Noon of thy life with Job, Chapter 42. 10. to 17. or toward the Evening, with Mr Glover, that holy Martyr, who could have no comfortable feeling, till he came to the sight of the stake: but then he cried out, and clapped his hands for joy to his friend, saying, O Austin, he is come, he is come, meaning the feeling joy, of faith, and the Holy Ghost: Acts and Monuments, Fol. 1555. Or at night with Lazarus, at one hour or another thou are sure to be delivered, as time will determine. Many were the troubles of Joseph, but the Lord delivered him out of all. Many were the troubles of Abraham, but the Lord delivered him out of all. Many were the troubles of David, but the Lord delivered him out of all. Many were the troubles of Job, but the Lord delivered him out of all: therefore he can and will deliver thee out of all. But if he do not, (saith Shadrach, Meshach, and Abednego) yet we will not do evil, to escape danger; because Christ hath suffered more for us: therefore if I perish, I perish, saith Hester. Be our troubles many in number, strange in nature, heavy in measure, much in burden, and long in continuance; yet Gods mercies are more numerous, his wisdom more wondrous, his power more miraculous; he will deliver us out of all: Many are the troubles of the Righteous: Yea, he riseth higher, and calls them millions, for so the words may be rendered; but the Lord delivereth them out of all: Psal. 34. 19 How many, or how great soever they be, or how long soever they continue, yet an end they shall all have: F●r the LORD either taketh troubles from them, or takes them from troubles, by receiving them into his heavenly rest; where they shall acknowledge that GOD hath rewarded them as far beyond their expectation, as he had formerly punished them less than they did deserve. Objection. Oh! but my condition is so desperate, and irrecoverable, that its impossible I should ever get out of it. Answer. There is no impossibility (saith Ambrose) where God is pleased to give a dispensation. But bethink thyself, is it worse with thee than it was with those b●fore mentioned? and yet they were delivered: Or is thy case worse than that of Ionas in the Sea, yea in the Whale's belly? and yet he was delivered: Worse than Nebuchadnezars grazing in the Forest among beasts, even until his hairs were grown to be like Eagles feathers, and his nails like Birds claws? Daniel 4. 31. to 36. and yet he again reigned in Babel: Worse than joseph's? when he was thrown into a Pit●, and left hopeless; or when sold to the Ishm ●elitish Merchants, and then cast into prison? yet after all this, his said brethren were fain to become petitioners to him. Worse than Job, when he sat scraping his sores on the dunghill, had all his houses burn●, all his cattle stolen, and his children slain? yet he was far richer afterwards, than before. How rashly then hast thou judged of thy Maker's dealing with thee? It were more agreeable to reason, and religion, to conclude the contrary; for both experience, and reason teacheth, that violent pressures, like violent motions, are weakest at the furthest. When the morning is darkest, then comes day: yea, usually after the lowest ebb, follows the highest springtide: And Religion teaches, that if we love God, all things, even the worst of Afflictions shall so concur, and cooperate to our good, that we would not have wanted them for any good. Wherefore hold but fast to God, and my soul for thine, neither Affliction, nor ought else shall hurt thee. You know, while Adam was at peace with God, all things were at peace with Adam. Now this Doctrine well digested will breed good blood in our souls, and is specially useful to bond our desires of release; for though we may be importunate, impatient we may not be; stay he never so long, Patience must not be an Inch shorter than Affliction: If the Bridge reach but half way over the Brook, we shall have but an ill-favoured passage. We are taught in Scripture to praise Patience, as we do a fair day at night; He that endureth to the end shall be saved: Matth. 24. 13. Whereas coming but a foot short, may make us miss the prize, and lose the wager we run for: and then as good never have set f●o● out of doors. Much the better for that light, which will not bring us to bed; perseverance is a kind of all in all; continuance is the Crown of all other graces; and Heaven shall be the Crown of continuance. But not seldom doth the Lord only release his Children out of extreme adversity here, but withal makes their latter end so much the more prosperous, by how much the more their former time hath been miserable and adverse. We have experience in Job: You have heard, saith Saint Ja 〈…〉 es, of the patience of Job, and what end the Lord made with him. What end is that, the Holy Ghost tells you: That the Lord blessed his latter end, more than his beginning; and gave him twice as much as he had before. For whereas at first he had but 7000 Sheep, 3000 Camels, 500 yoke of Oxen, and 500 she Asses: after his reparation he had 14000 Sheep, 6000 Camels, 1000 yoke of Oxen, and 1000 she Asses, every one double: and whereas the number of his Children remained the same they were before, namely, seven Sons, and three Daughters, the number of them were also doubled, as the learned observe; for whereas his Beasts, according to the condition of beasts, utterly perished; the souls of his Children were saved: so that he had twice so many Children also, whereof ten were with him on Earth, and the other ten with God in Heaven. Job. 42. 10. to 14. And in Joseph, who was bred up in the School of Affliction from his infancy; yet when his turn was come, one hour changes his fetters of Iron, into chains of Gold; his rags into Robes, his stocks into a Chariot, his Prison into a Palace, the noise of his Gives into a breach; and whereas he was thirty years kept under, he ruled in the height and lustre of all honour and glory the space of eighty years. And one minute made in Lazarus a far greater change, and preferment. And in David, who for a long time was in such fear of Saul, that he was forced to fly for his life, first, to Samuel where Saul pursueth him; then to Jonathan, where his grief is doubled, than to Abim●lech, where is Doeg to betray him; after that he flieth to Achish, King of Gath; where, being discovered, he is in greatest fear of all, lest the King should take away his life; and lastly, when he returns to his own Ziklag, he finds it smitten and burnt with fire, and his Wives taken prisoners, and in the midst of all his grief, when he had wept until he could weep no more; the people being vexed, intent to stone him; so that, as he had long before complained, there was but a step between him and death; but mark the issue, though his heart were now not only brimful, but ran over with grief: yet within two days the Crown of Israel is brought unto▪ him, and he is anointed King: 2 Sam. 1. and for the present he was able to comfort himself in the Lord his God: 1 Sam. 30. 6. Yea, after●his, when by that foul sin of Adultery, and Murder, he had brought more enemies about his ears, (God, and Men, and 〈…〉 ills) having once repent his fault, he was able to say with confidence, O God, thou hast showed me great troubles and adversities, but thou wilt take me up from the depth of the earth, and increase my honour: Psalm 71. 20. 21. He knew well enough that it is Gods use to bring comfort out of sorrow, as he brought water out of the Rock, and that cherishing was wont to follow stripes: And indeed, how oft hath a Tragic entrance had a happy end? Like that we read of Michael, who was condemned to death by the Emperor Leo, upon a false accusation; but before the execution, the Emperor died, and Michael was chosen in his stead. And of Mordecay, who being in the forenoon appointed to the Gibbet, was in the afternoon advanced next of all to the Throne. And Queen Elizabeth of blessed memory, who Reigned at the same time that she expected to suffer, and was Crow●ed when she looked to be beheaded. God loves to do by his Children, as Joseph did by his Father; first, we must have our beloved Joseph a long time detained from us, than he robs us of Simeon; after that sends for our best beloved Benjamin, and makes us believe he will rob us of all our Children at once, all the things that are dear to us: But why is it? even that when we think to have lost all, he might return himself, and all again with the greater interest of joy and felicity. The LORD saith Hannah, killeth, and maketh alive; first killeth, and then maketh alive; bringeth down to the grave, and raiseth up; the Lord maketh poor, and maketh rich; bringeth low, and exalteth; he raiseth the poor out of the dust, and lifteth up the beggar from the Dunghill; to set them among Princes, and to make them inherit the seat of glory: 1 Sam. 2. 6, 7, 8. And why all this, but that in his own might no man might be strong? Verse 9 That which Plutarch reports of Dionysius, how he took away from one of his Nobles, almost his whole estate, and seeing him nevertheless continue as jocund and well contented as ever, he gave him that again, and as much more, is a common thing with the Lord: and thousands can witness, that though they went weeping under the bur●hen, when they first carried the prceious seed of Repentance; yet they still returned with joy, and brought their sheaves with them: Psalm 126. 5, 6. Objection. But thou thinkest thou shalt not hold ou●, if God should long delay thee. Answer. If he d●lay thee never so long, he will be sure to support thee as long: 1 Cor. 10. 13. which is much at one upon the matter. If he suffer thee to be sorely temp●ed, he will not suffer▪ thee to be tempted above thy strength: 2 Cor. 4. 8. 9 16. His grace shall be sufficient for thee at the least: 2 Cor. 12. 9 Phil. 1. 29. which was Paul's answer, and it may suffice all suitors; the measure of our patience shall be proportionable to our suffering, and our strength equalled to our Temptations, 1 Cor. 10. 13. Now if God do either take away our appetite, or give us meat▪ it is enough. True, a Ship of never so great a burden, may be overladen till it sink again; or if we shall wear away all the steel with whetting, the Tool is left unprofitable. But my thoughts (saith God) are not as your thoughts, nor my ways as your ways: Isaiah 55. 8. God is n● Tyrant to asflict thee unmeasurably, neither will he draw a sword to kill Flies; or call for Scorpions when a Rod is too much. He that made the vessel, knows her burden, and how to ballast her; yea, he that made all things very good, cannot but do all things very well. Indeed, God seemeth to wrestle with us, as he did with Jacob; but he supplies us with hidden strength, at length to get the better: And grace to stand in affliction, and to gain by it, is better than freedom or deliverance. The Bush, which was a Type of the Church, consumed not all the while it burned with fire; because God was in the midst of it. The Ship at Anchor is shrewdly tossed to and fro, but cannot be carried away, either by waves, wind, or weather: Sin, Satan, and the world may disturb us, but they can never destroy us: Our head Christ being above, we cannot be drowned. There can be no disjunction; unless we could be plucked from his arms, that is almighty: for our life is bid with Christ in God, Colos. 3. 3. He doth not trust us with our own soul's life; but hides it in his Son Jesus: because, if it were in our own hands; we should easily be tempted to sell it; as Adam did for an Apple, and Esa● for a mess of P●●t●ge▪ whereas now we are safe, for to pluck us out of his hands that is almighty, requires an adversary stronger than himself. Neither wants he care; he that numbers our very hairs, what account doth he make of our souls? Nor love; for if he hath bought us with his blood, and given us himself, will he deny us any thing that is good for us? Wherefore silence your Reason, and exalt your Faith, (how pressing, or piercing soever your sufferings be) which pulls off the vizard from his face, and sees a loving heart, under contrary appearances. Trust the mercy of God, which is of infinite perfection; and the merits of Christ, which are of perfect satisfaction: and then hope will bear up thy heavy heart, as bladders do an unskilful swimmer. Otherwise, if thou shalt walk by sense, and not by saith, 2 Cor. 5. 7. fear will no less multiply ●oils, than faith would diminish them: and thou shalt resemble Buc●phalus, who was not afraid of his burden; the shadow only frighted him. Section 4. Objection. Although Christ in the Gospel hath made many large and precious promises, yet there are none so general which are not limited with the condition of Faith, and the fruit thereof unfeigned Repentance: and each of them are so tied, and entailed, that none can lay claim to them but true believers; which repent, and turn from all their sins, to serve him in holiness, without which no man shall see the Lord: Hebrews 12. 14. Isay 59 20. But I want these qualifications, without which, how can I expect supportation in my sufferings; or an happy deliverance out of them▪ however it fares with believers, whom Christ hath undertaken for: yea, I have such a wicked heart, and my sins are so many, and great; that these comforts nothing concern me▪ for they that plough iniquity, and sow wickedness, shall reap the same: Job. 4. 8. Answer. So our failings be not wilful, though they be many and great, yet they cannot hinder our interest in the promises of ●od. Admit thou art a great sinner, what then? art thou a greater sinner than Matthew, or Zache 〈…〉, who were sinful Publicans, and got their livings by 〈…〉 lings, and polling; oppression, and extortion? then Marry Magdalen, a common strumpet; possessed of many Devils? then Paul, a bloody persecutor of Christ and his Church? then the Thief upon the Cross, who had spent his whole life to the last hour, in ab 〈…〉 enable wickedness? then Manasses, that outrageous sinner, and most wicked wretch that ever was; an Idolater, a malicious Persecutor of the truth, a desiler of God's holy Temple, a sacrificer of his own children unto Idols, that is, Devils; a notable witch, and wicked sorcerer; a bloody murderer of exceeding many the dear Saints, and true Prophets of the Lord; and on who did not run headlong alone into all hellish impiety, but led the people also out of the way to do more wickedly than did the Heathen, whom the Lord cast out and destroyed? I am sure thou wilt not say thou art more wicked than he was; and yet this Manasses, this wretch more like a Devil incarnate, than a Saint of God, repented him of his sins from the bottom of his heart, was received; (I cannot speak it without ravishing wonder of God's bottomless and never sufficiently admired mercy) was received, I say, to grace, and obtained the pardon of all his horrible sins, and most abominable wickedness; and are not these, and many the li●e 〈◊〉, written for our learning; and recorded by the Holy Ghost, to the end, that we may gather unto ourselves assurance of the same pardon, for the same sins, upon the same repentance, and believing? Are thy sins great? his mercies are infinite; hadst thou committed all the sins that ever were committed, yet in comparison of God's mercy, they are less than a mo●t in the Sun to all the world, or a drop of water to the whole Ocean: for the Sea, though great, yet may be measured; but God's mercy cannot be circumscribed: and he both can, and will, as easily forgive us the debt of ten thousand millions of pounds, as one penny; and assoon pardon the sins of a wicked Manasses, as of a righteous Abraham, if we come unto him by unfeigned repentance; and earnestly desire and implore his grace and mercy: Rom. 5. 20. The Tenure of our salvation is not by a covenant of works, but by a covenant of grace; founded not on our worthiness, but on the free mercy and good pleasure of God; and therefore the Prophet well annexeth blessedness to the remission of sins; Blessed is he whose transgression is forgiven: Psal. 32. 1. Yea, the more miserable, wretched, and sinful we are, the more fit objects we are, whereupon he may exercise, and show the infinite riches of his bounty, mercy, virtue, and all-sufficiency. And this our spiritual Physician, can aswell, and as easily cure desperate diseases, even the remediless Consumption, the dead Apoplex, and the filthy Leprosy of the soul, as the smallest malady, or least faintness. Yea, he can aswell raise the dead, as cure the sick; and aswell of Stones, as of Jews, make Abraham's children. Did he not without the Sun at the Creation, cause light to shine forth; and without rain at the same time, make the earth fruitful? Why then should you give yourself over, where your Physician doth not? Besides, what sin is there whereof we can despair of the remission, when we hear our Saviour pray for the forgiveness of his murderers, and blasphemers? And indeed, despair is a sin which never knew Jesus. It was a sweet saying of one at his death, When mine iniquity is greater than thy mercy, O God, then will I fear and despair; but that can never be: considering our sins be the sins of men, his mercy the mercy of an infinite God. Yea, his mercies are so great, that among the thirteen properties of God, mentioned Exod. 34. almost all of them appertain to his mercy; whereas one only concerns his might, and only two his justice. Again, shall it ever enter into our hearts to think, that God gives us rules to keep, and yet break them himself? Now his rule is this, Though thy brother sin against thee seven times in a day, and seven times in a day turn again to thee, saying, it repenteth me; thou shalt forgive him. The Son angers his Father, he doth not strait disinherit him; but God's love to his people, exceeds a Father's love to his son, Matth. 7. 11. and a Mothers too, Isay 49. 15. I hear many menaces and threats for sins, but I read as many promises of mercy, and all they indefinite; excluding none whose impenitency and infidelity excludeth not themselves: every sin deserves damnation, but no sin shall condemn, but the lying and continuing in it. Wherefore if our clamorous conscience, like some sharp fanged officer, arrest us at God's suit, let us put in bail, two subsidy virtues, Faith and Repentance, and so stand the trial: the Law is on our side, the Law of grace is with us, and this Law is his that is our Advocate; and he is our Advocate, that is our Judge; and he is our Judge, that is our Saviour; even the head of ourselves ●esus Christ. For the first of these, do but rep●●t, and God will pardon thee, be thy sins never so m●●y, and innumerable for multitude; nev●r so heinous for quality and magnitude: I say 55. 7. Ezekiell 18. & 33. 11. Yea, sin's 〈◊〉 Repentance are so remitted, as if they had never been committed: I have put away thy transgressions as a cloud, and thy sins as a mistress 〈◊〉 44. 22. and what by corruption hath been don●, by repent me is 〈◊〉; ●s the former examples, and many other witness Come and let us reason together, saith the Lord; though your sins he as scarlet, they shall be as white as snow: Isaiah 1. 18. yea, white●; for the Prophet David laying open his blood-guiltiness, and his original imp●●ity, useth these words; Pu●ge me with H●s●●p, and I shall he clean; wash me, and I sh●ll be whiter than Snow: Psal. 51. 7. And in reason, did he come to call sinners to repentance, and shall he not show merey to the penitent? Or, who would not e●st his burden upon him, that doth desire to give ease? As I live, saith th● Lord, I would n●t the death of a sinner: Ezek. 18. 32. & 33. 11. Section 5. Objection. Ay, but I cannot Repeat! Answer. In time of temptation a man is not a competent Judge in his own case: In humane Laws, there is a nullity held of words and actions extorted, and wrung from men by fear: because in such cases a man is held not to be a freeman, nor to have power or command in some sort of himself. A troubled soul is like troubled waters, we can discern nothing clearly in it; wherefore (if thou canst) lay aside prejudice, and tell me in cold blood how it fares with thee at other times, though indeed thy words at present, are enough to convince thee: For first, thou sindest sin a burden too heavy for thee to hear, which thou didst not formerly; what's the reason, are thy sins more and greater? no, but the contrary: for though they appear more, yet they are less; for sin, the more it is see 〈…〉 e and felt, the more it is hated: and thereupon is the less. Moats are in a room before the Sun shines, but they appear only then. Again secondly, the very complaint of sin, springing from a displeasure against it, shows that there is something in thee opposite to sin: viz. that thou art penitent in affection, though not yet in action; even as a Child is rational in power, though not in act. Yea, more thou acc●sest, and condemn●st thy self for thy sins; and by accusing ourselves, we p●●●ent Satan; by judging ourselves, we pre●ent God. Neither was the Centurion ever so worthy, as when he thought himself most unworthy: for all our worthiness is in a capable misery; nor does God ever think well of him, that thinks so of himself. But to let this pass. Are not your failings your grief, are they not besides your will, are they not contrary to the current of your desires, and the main bend of your resolutions, and endeavours? Dost thou determine to continue in the practice of any one sin? yea, dost thou not make conscience of all God's Commandments, one aswell as another; the first table aswell as the second, and the second aswell as the first? Matth. 5. 19 Dost thou not grieve for sins of all sorts, secret aswell as known, original aswell as actual, of omission as of commission, lesser (viz. thoughts) aswell as greater: yea, aswell for the evil which cleaves to thy best works, as for the evil works, Rom. 7. 21. and as heartily, and unfeignedly desire, that thou mayst never commit it, as that God should never impute it? 2 Tim. 2. 19 Dost thou not fear to displease him, not so much because he is just to punish, as for his mercy and goodness sake; and more fear the breach of the Law, than the curse? Dost thou not love rather to be, then seem, or be thought good; and seek more the power of godliness, than the show of it? Job. 1. 1. If so, well may Satan and thine own conscience accuse thee of impenitency, and unbelief; but Christ thy Judge never. Yea, then, notwithstanding your failings, you may say with David, I have kept thy Word: Psal. 18. 21, 22, 23. for though this be not such a measure of keeping, as the Law requireth; yet is it such a keeping, as God in Christ acc●pteth: for suppose thy knowledge is still small, thy faith weak, thy charity cold, thy heart 〈…〉 ll and hard, thy good works few and imperfect, and all thy zealous resolutions easily hindered, and quite overthrown with every small temptation: yet God that worketh in us both the will and the work, will accept the will for the work; and that which is wanting in us, Christ will supply with his own righteousness. He respecteth not what we can do, so much as what we would do; and that which we would perform, and cannot, he esteemeth it as though it were performed: whereas, take away the will, and all acts (in God's sight) are equal. As the wicked sin more than they sin, in their desire, so the Righteous do more good than they do, in their will to do it. If there be a ●aratum cor, though there be not a perforatum cor, a profser of blood, though no expense of blood for the honour of Christ, it is taken for Martyrdom, as Origen testified of one: Non ille Martyrio, sed Martyrium illi defuit. I know thy poverty, but thou art rich, saith the Spirit to the Church of Smyrua: poor in thy condition, rich in thy affection to goodness: Facultas secundum voluntatem, non voluntas secundum facultatem aestimanda est; God esteems our charitable beneficence, not only secundum quod habemus, but secundum quod tribuere velimus. We are charged to forsake all, houses, lands, friends, liberties, lives, for Christ; yet many die with houses, lands, and riches, in their possession, whom Christ receives and Crowns in Heaven, because they did part with all secundum animae praeparationem: What we would have done, shall be reckoned to us as done; we do it quoad conatum, though non quoad effectum: In like manner God taketh a heart desirous to repent, and believe, for a penitent and believing heart; volens & dolens, The vehement desire of godly sorrow, or a sorrow because we cannot sorrow, goes for godly sorrow with God: so that to sigh and grieve for what we cannot do, is to come short, and yet to do it too: for God likes the will so well, that in his Son what we would do, is in acceptance done, 2 Cor. 8. 12. Which text one brings in thus: O what an unspeakable comfort was this cordial verse to my afflicted soul! And well it might, for if we hate our corruptions, and strive against them, they shall not be counted ours. It is not I (saith Paul) but sin that dwelleth in me: Rom. 7. 20. for what displeaseth us, shall never hurt us; and we shall be esteemed of God to be what we love, and desire, and labour to be. The comfort of this Doctrine is intended, and belongs to troubled consciences, and those that would fain do better: but let no presumptuous sinners meddle with it; for what hast thou to do to take (I say not the children's bread to ea●e, Matth. 15. 26. but even) the least parcel of God's word into thy mouth, seeing thou hadst to be reform: Psal. 50. 16, 17. But if thou be'st a weary, and heavy laden sinner, thou mayst comfort thyself thus: I do hateful things, but I ha●e that I do; I break the Law, but yet I love the Law, as holy, just, and good: Flesh is in me, but I am not in the Flesh. I must not six mine eyes only upon mine own resistance▪ or f●yling●, but on God's assistance and acceptance in his Son, by which I shall be able to leap over all walls, and impediments▪ Psalm 18▪ 29. The Law is given, that grace may be required; grace is given, that the Law may be fulfilled: by us evangelically, for us by Christ (whose righteousness is ou●s) perfectly, as Saint Austi● speaks. The L●w is a glass to show us our spots, the Gospel a fountain to wash th●m away. Wherefore cast not both thine ●y●s upon thy sin, but r●serv● one to behold the remedy: look upon the L●w to keep▪ thee from presumption, and upon the Gospel to k●●pe thee from despair. Canst not thou aggr 〈…〉 thine own sins, but thou 〈…〉st extenuate, and call in question God's mercy, and Christ's all-sufficiency, spoil him of his power and glory? Though the grievousness of our sins should increase our reap 〈…〉, ye● they should n●● diminish our faith, and assurance of pardon, and forgiveness. As the plaster must not be less than the so●r●, so the tent must not be bigger than the wound. It was a sweet and even course which Saint Paul took, who when ●e● would comfort himself against corruption, and evil actions, Rom. 7. 20. than not I, b●●● sin dwelling in me; when he would humble himself, notwithstanding his graces, than not I, but the grace of God in me: 1 Cor. 15. 10. Section 6. Objection. But I am not worthy the least mercy, I have so often abused it, and so little prosi●ed by the means of grace. Answer. I think so too, for if thou refusest the offer of mercy until thou deservest it, woe be ●o thee: But if thou wilt take the right course, renounce the broken Reed of thine own free will, which hath so often deceived thee; and put all thy trust in the grace of Christ: The way to be strong in the Lord, is to be weak in thyself; be weak in thyself, and strong in the Lord: and through faith thou shalt be more than a Conqueror. Leave ●ugging and struggling with thy sin, and fall with Jacob to wresile with Christ for a blessing; and though thyself go limping away, yet shalt thou be a Prince with God, and be delivered from Es●ues hondage. But thou standest upon thine own feet, and therefore fallest so soulely: thou wilt like a Child, go alone, and of thy self, and therefore gettest so many knocks. And thou wouldst accept of a pardon too, if thou mightest▪ p●y for it: but God's mercies are free, and he bids thee▪ come and buy without silver, and without price; or el●● he says, thou and thy money perish. Thou wouldst go the natural way to work, What shall I do to inherit etonall life? but it is impossible to inherit it▪ by any thing that we can do; for all our righteousnesses are as filthy rags: Isaiah 64. 6. Yea, if our doings could have done it, Christ died in vain; whereas, if Christ had not died, we had perished every mother's child of us: 1 Cor. 15. 22. & 2 Cor. 5. 14, 15. Ephes. 2. 1. Colos. 2. 13. Ezek. 18. 4. John 11. 50. Rom. 5. 6. 8. & 14. 9 1 Cor. 15. 3. Matth. 18. 11. O fool! dost thou not know that our sins are his sins, and his righteousness our righteousness: Jer. 23. 6. P●al. 4. 1. and that God esteems of faith above all other graces, deeds, or acts of thine? as what did our Saviour answer, when the people asked him, What sh●ll we do that we might work the works of God? The work of God is, that ye believe on him whom he hath sent: John 6. 28, 29. and yet thou talkest of thy worthiness, and thou takest this for humility too, but it is pride; for if thou wouldst deny thyself, and be nothing in thine own eyes, renounce thine own righteousness, and wholly and only rest on thy Saviour Jesus Christ for thy salvation, thou wouldst not hope the more in regard of thine own worthiness, nor yet doubt in respect of thine own unworthiness. But thou wouldst first be worth●, and deserve of God; and then accept of Christ, and deserve Christ at God's hands, by thy good works, and graces: which pride of thine, and opinion of merit, is a greater sin than all thy other sins which thou complainest of: And except you do abandon it, and wholly rely upon the grace, and free mercy of God for salvation, Christ shall profit you nothing: Gal. 2. 16. & 5. 1. to 7. Colos. 3. 11. for nothing is available to salvation but faith, which worketh by love, Gal. 5. 6. whence it is called righteousness through faith: Verse 5. Faith is the staff, whereupon we stay ourselves, in life and death; by faith we are blessed: Gal. 3. 9 by faith we rejoice in tribulation: Rom. 5. 2. by faith we have access unto God: Eph●s. 3. 12. by faith we overcome the world: 1 John 5. 4. the fl●sh: Gal. 5. 24. and this is the shield whereby we quench the fiery darts of Satan, and resist his power: Ephes 6. 16. Yea, whosoever seeks to be justified by the Law, they are abolished from Christ, and fall'n from grace, Gal. 5. 4. Stand fast therefore in the liberty, wherewith Christ hath made us free, and be not taugled again with the yoke of bondage. And say, Lord we are not worthy to be servants, and thou makest us sons; nay, heirs, and cohe●res with thee, of everlasting glory. Objection. I grant the Lord is merciful and gracious, slow to anger, and abundant in goodness and truth, forgiving iniquity, transgression, and sin: but he is just aswell as merciful, and therefore he will not acquit the wicked, Exod. 34. 6, 7. but reward them according to their works: Revelations 20. 12, 13. & 22. 12. Answer. He will therefore pardon all thy sins, (if thou unfaignedly repent, and wholly rely upon Christ for thy salvation by a lively faith) because he is just: for as the Lord cannot in justice let sin go unpunished, (for the wages of sin is death: Rom. 6. 23. Death in the person, if not in the surety; and therefore hath punished the sins of all men, either in his Son, or will throughly punish them in the parties themselves) so the same justice will not admit, that the same sins should be twice punished; once in our Saviour, and again in the faithful: or that a debt once paid, should be required the second time: 1 John 1. 9 Now that Christ hath sufficiently satisfied for all the sins of the faithful, and paid our debt even to the utmost farthing; it is evident by many places of Scripture, as Isay 53. 4, 5. 2 Cor. 〈◊〉. 21. Heb. 9 26. 1 Pet. 2. 24. Rom. 3. 25, 26. 1 John 1. 7. 9 and sundry others. Are we bound to perform perfect obedience to the Law? he performed it for us: were we for our disobedience subject to the sentence of condemnation, the curse of the Law, and death of body and soul; he was condemned for us, and bor● the curse of the Law; he died in our steed an ignominious death: did we deserve the anger of God; he endured his father's wrathful displeasure, that so he might reconcile us to hi● Father, and set us at liberty. He that deserved no sorrow s●lt much, that we who deserved much might feel none: and Adam●ate ●ate the Apple, Christ paid the Price. In a word, whatsoever we owed, C●rist discharged; what soever we deserved, he suffered; if not in the self same punishments: (for he being God could not suffer the eternal torments of Hell) yet in proportion, the dignity of his person (being God and Man) giving value unto his temporary punishments, and making them o● more value and worth, then if all the world should have suffered the eternal to●ments of Hell: so● it is more for one that is etern●ll to die, then for others to d●e 〈…〉 ally. Therefore was the Son of God m●de the S●●n● of man, that the Sons of men might be made the S 〈…〉 s of God; and therefore was he both G●d and M●n: lest being in every respect God, he had been too gr●at to suffer for man; or being in every respect man, he had been too weak ●o satisfy God. Seeing therefore our Saviour Christ hath fully discharged our debt, and made full satisfaction to his Father's justice: God cannot in equity exact of us a second payment, no more than the Creditor may justly require that his debt should be twic● paid; once by the Surety, 〈◊〉 by the Principal. Again 〈◊〉, 〈◊〉 ●he Lords Covenant made with his Church, and committed to writing, Jer. 31. 34 〈…〉 ●6, 17. psalm. 32. 10. Isay. 55. 7. Ezck. 18. 21, 22, 23. & 33. 11. Mal. 3. 17. confirmed and ratified by his seals, the Sacraments; together with his Oath, that there might be no place left for doubting: for God willing more abundantly to show unto the Heirs of promise, the stableness of ●is counsel; bound himself by an Oath, that by two immutable things, wherein it is impossible that God s●ould lie, we might have strong consolation, as the Apostle speaks, Heb. 6. 17, 18. And lest the afflicted conscience should object, that he entered into covenant, and made these promises to the Prophets, Apostles, and holy men of God; but not to such heinous and rebellious sinners, who have most justly deserved, that God should pour out upon them the Vials of his wrath, and those fearful punishments threatened in the Law: All the promises made in the Gospel are general, indefinite, and universal, excluding none that turn from their sins by unf●ined repentance, and believe in Ch●ist Jesus, resting on him alone for their Salvatino, as appears, Isay 55. 1. Ezek. 33. 11. Mark 16. 16. John 3. 14, 15, 1. 5, 36. & 6. 37, 40. Acts 10. 43. 1 John 2. 1. Neither is there any limitation or execption of this or that sin; for be they never so grievous and manifold, yet if we perform the condition of faith and repentance, they cannot debar us from receiving the benefit of God's mercy, and Christ's merits, as appears 〈…〉 y 1. 18. Titus 2. 14. 1 John 1. 7, 9 And theresore unless thou conceivest of God, that he is unjust in his dealing, untrue in his word, a covenant breaker; yea, a perjured p●rson (which were most horrible blasphemy once to imagine) thou must undoubtedly assurethy self, that he will pardon and forgive thee all thy sins, be they in number never so many and innumerable, or in nature and quality never so heinous and damnable, if thou turnest unto him by unfeigned repentance, and layest hold upon Christ by a true and lively faith. For consider, doth the Lord say he will extend his mercy unto all that come unto him? doth he invite every one? doth he say I would have all men saved, and none to perish? and dost thou say, nay but he will not extend his mercy unto me, he will have me to perish, because I am a grievous sinner? What is this but in effect, and at a distance to contradict the Lord, and give the lie to truth itself? Indeed God says not, Believe thou John, or Thomas, and thou shalt be saved, but he says, Whosoever believeth, and is baptised shall be saved, which is as good. And yet thou exceptest thyself, he excludes none, and dost thou exclude one, and that one thyself? he would have all men saved, and thou comest in with thy exceptive, all but me; why thee? A precious singularity, but beware of it: For whereas others that believe not the threatenings, flatter away their souls in a presumptuous confidence; thou by not believing the promises wilt cast away thine, in a sullen prodigious desperateness, if thou take not heed. For infidelity on both sides is the cause of all, of presumption in them, of despair in thee, of impiety in every one. But be better advised, believe the Lord who never broke his word with any soul. Thou wilt give credit to an honest man's bare word, and hast thou no assiance in the merciful promises of God, past to thee by Word, Oath, Scales, Scriptures, Sacraments, the death of his own Son, and (I presume) the spirits testimony, if not now yet at other times; take heed what thou dost, for certainly nothing offends God more, than the not taking of his word. Section 7. Ob. I know well that Christ is the end of the Law for righteousness, unto every one that believeth, Rom. 10. 4. But I want saith. Answ. This is the objection I expected (for the true Christian is as fearful to entertain a good opinion of himself, as the false is unwilling to be driven from it.) But is it so? or doth Satan only tell thee so? I know it is not so, I know that thou believest with some mixture of unbelief, and that this is but a slander of Satan's; for as Satan slandereth us to God, job 1. 9 and God to us, Gen. 3. 4, 5. so he slandereth us to ourselves, job 16. 9 But lest thou shouldest think I slander Satan; Know, that you believe, even whiles you complain▪ of unbelief: for as there could be no shadow, if there were no light, so there cannot be this fear, where there is no faith. They that know not Christ, think it no such great matter to lose him. But if God once say, this is my Son, Satan will say, if thou be the son of God, Matth. 3. 17. & 4. 3. That Divine testimony did not allay his malice, but exasperated it. Neither can the happy building of, Lord I believe, stand without that column to underprop it, Help thou mine unbelief. And he that doubts not of his estate, his estate is much to be doubted; doubting and resolution are not meet touchstones of our success: a presumptuous confidence common●y goes bleeding home, when an humble fear returns in triumph. As it fared between the Philistims and Israel, 1 Samuel 17. 10, 11. The Philistims and Goliath were exceeding confident of the victory, but Saul and all Israel much discouraged, and greatly afraid: yet Israel got the victory, and the Philistims with their great Goliath were overcome. Vers. 51, 52. They that are proudly secure of their going to Heaven, do not so frequently come thither, as they that are afraid of their going to Hell. As it is in this world for temporal things, so for the world to come in spiritual things; Cantant pauperes, lugent divites, poor men sing, and rich men cry. Who is so melancholy as the rich worldling? and who sings so merry a note, as he that cannot change a groat? so they that have store of grace, mourn for want of it; and they that indeed want it, chante their abundance. But the hopes of the wicked fail them when they are at highest, whereas God's children find those comforts in extremity, which they durst not expect. As there is nothing more usual, then for a secure conscience to excuse when it is guilty, so nothing more common then for an afflicted conscience to accuse, when it is innocent; and to lay an heavy burden upon itself, where the Lord giveth a plain discharge: but a bleeding wound is better than that which bleeds not. Some men go crying to Heaven, some go laughing and sleeping to Hell. Some consciences aswell as men, lie speechless before departure, they spend their days in a dream, and go from Earth to Hell, as Jon as from Israel toward. Tarshish, fast a sleep: And the reason is, they dream their case is passing good; like a man which dreamès in his sleep that he is rich, and honourable, and it joys him very much; but awaking, all is vanished like smoke: yea, they hope undoubtedly to go to Heaven, as all that came out of Egypt hoped to go into Canaan, and inherit the blessed promises: when only Caleb and Joshua did enter, who provoked not the Lord. And the reason of this reason is, whereas indeed they are Wolves, the Devil and their own credulity persuades them that they are Lambs. The Philosopher tells us, that those Creatures which have the greatest hearts, as the Stag, the Do, the Hare, the Coney, and the Mouse, are the most fearful: and therefore it may be God refusing Lions, and Eagles, the King of Beasts, and Queen of Birds, appointed the gentle Lamb, the fearful Dove for his sacrifices: A broken and contrite heart, O God, thou wilt net despise: Psal. 51. 17. And sure I am, Christ calls to him only weary, and heavy laden sinners: Matth. 11. 28. not such as feel no want of him, Mark 2. 17. and will fill only such with comfort, as hunger and thirst after righteousness; not such as are in their conceit righteous enough without him: Luke 1. 53. Matth. 15. 24. And yet it is strange, (yea a wonder) to see how many truly humbled sinners, who have so tender consciences, that they dare not yield to the least evil, for the world's goods, and refuse no means of being made better, turn every probation into reprobation, every dejection into rejection, and if they be cast down, they cry out they are cast away: who may fitly be compared to Arteman in Plutarch, who when ever he went abroad, had his servants to carry a Canopy over his head, lest the Heavens should fall and crush him: or to a certain foolish melancholy Bird, which (as some tell) stands always but upon one leg, lest her own weight should si●ke her into the Centre of the Earth; holding the other over her head, lest the Heavens should fall. Yet he not offended, I cannot think the worse of thee; for good is that fear which hinders us from evil acts, and makes us the more circumspect. And God hath his end in it, who would have the sins to die, but the sinner to live. Yea, in some respect thou art the better to be thought of, or at least the less to be feared, for this thy fear: for no man so truly loves, as he that fears to offend; as Salvianus glosses upon those words, Blessed is the man that feareth always: And which is worth the observing, this fear is a commendation often remembered in Holy Scripture, as a special and Infallible mark of God's Children: as for example, Job (saith the Holy Ghost) was a just man, and one that feared God, Job 1. 1. Simeon a just man, and one that feared God: Luke 2. 25. Cornelius a devout man, and one that feared God: Acts 10. 3. And so of Father Abraham, a man who feared God: Gen. 22. 12. Joseph, a man who feared God: Gen. 42. 18. The Midwives in Egypt feared God: Exod. 1. 17. so that evermore the fearing of God (as being the beginning of wisdom) is mentioned as the chief note, which is as much as to say, if the fearing of God once go before, working of righteousness will instantly follow after, according to that of the wise man: He that feareth the Lord will do good. And this for thy comfort, when Mary Magdalen sorrowed, and wept for her sins: Luke 7. 50. Christ tells her, Thy faith hath made thee whole: intimating, that this wesping, this repenting faith, is faith indeed. And the like to the Woman with the bloody issue, who presuming but to touch the hem of his garment, fell down before him with fear and trembling: Mark 5. 27. to 35. And that humble Canaanite, Matth. 15. 22. to 29. And that importunate blind man, Luke 18. 38. to 43. as if this humble, this praying faith, were only the saving faith, Neither can thy estate be had, for as Saint Ambrose told Monica weeping for her seduced Son, Fieri non potest, ut filius istarum lachrymarum pereat: It cannot be that the Son of those tears should ever perish. Wherefore lift up thyself thou timorous fainting heart, and do not suspect every spot for a plague token; do not die of a mere conceit, for as the end of all motion is rest, so the end of all thy troubles shall be peace: even where the days are perpetual Sabbaths, and the diet undisturbed feasts. But as an empty vessel bunged up close, though you throw it into the midst of the Sea, will receive no water, so all pleas are in vain to them that are deasened with their own fears: for as Mary would not be comforted with the sight and speech of Angels, no not with the sight and speech of Jesus himself, till he made her know that he was Jesus; so until the holy spirit sprinkleth the conscience, with the blood of Christ, and sheddeth his love into the heart, nothing will do. No Creature can take off weath from the conscience, but he that set it on. Wherefore the God of peace give you the peace of God, which passeth all understanding. Yea, O Lord, speak thou Music to the wounded conscience, Thunder to the seared; that thy justice may reclaim the one, thy merey relieve the other, and thy favour comfort us all, with peace and salvation in Jesus Christ. Section 8. But secondly, if this will not satisfy, call to thy remembrance the times past, and how it hath been with thee formerly; as David did in thy very case: Psal. 77. 2. to 12. And likewise Job, Chap. 31. for as still waters represent any object in their bottom clearly, so those that are troubled, or agitated, do it but dimly, and imperfectly. But if ever thou hadst true faith begotten in thy heart, John 1. 13. by the ministry of the word, Rome▪ 10. 17. James 1. 18, 21. and the Spirits powerful working with it, John 3. 3. 5. 8. whereby thine heart was drawn to take Christ, and apply him a Saviour to thine own soul; so that thou wert forced to go out of thyself, and rely wholly and only on his merits: and that it further manifested itself by working a ha●red of sin, and an apparent change in thy whole life, by dying unto sin, and living unto righteousness; and that thou hast not since, returned to thine old sins, like the Dog to his vomit: if it hath sometime brought forth in th●e the sweet fruit of heavenly and spiritual j●y, if it hath purified thine heart in some measure from noisome lusts, and affections; as secret pride, self-love, hyp●c●isie, carnal confidence, wrath, ma●ic●, and the like: so that the spirit within thee sighteth against the flesh. If thou canst now say, I love the godly, because th●y are godly, 1 John 3. 14. and hast an hungering after Christ, and after a greater measure of heavenly and spiritual graces; and more lively tokens of his love, and favour communicated unto thee: My soul for thine, thou hast given ●alse evidence against thyself; for as in a gloomy day there is so much light whereby we may kn●w it to be day, and not night; so there is something in a Christi●n under a cloud, whereby he may be discerned to be a true believer, and not an hypocrite. But to make it manifest to thyself, that thou art so: Know first, that where there is any one grace in truth, there is every one in their measure. If thou art sure thou hast love, I am sure thou hast saith: for they are as inseparable as fire and ●eat, life and motion, the root and the sap, the Sun and its light: and so of other graces. Or dost thou feel that Christ is thy greatest j●y, sin thy greatest sorrow; that when thou canst not feel the presence of the spirit in thy heart, thou goest mourning; notwithstanding all other comforts? assuredly as that holy Martyr said, If thou wert not a wedding Child, thou could●st never so heartily mourn for the absence of the B 〈…〉- groom. Thus I might go on, but a few Grapes will show that the Plant is a Vine, and not a Thorn. Take but notice of this, and several graces will one strengthen another, as stones in an A●ch. As for example, Mr Peacock Fellow of a House, being asslicted in conscience, (as thou art) and at the point of despair; when some Ministers asked whether they should pray for him, answered By no means do not so dishonour God, as to pray for such a Reprobate as I am: but his young Pupil's standing by, said, (with tears in his eyes) Certainly a Reprobate could never be so tender of God's dishonour; which he well considering, was thereby comforted and restored: when neither he with his learning, nor any other Ministers with their sage advice, could d●e any good. Again secondly, if ever thou hadst true faith wrought in thy heart, be not discouraged; for as the former graces show, that thou hast with Mary made choice of that better part, which shall never be taken from thee: So this grace of faith is Christ's wedding Ring, and to whomsoever he gives it, he gives himself with it; we may lose the sense, but never the essence of it: It may be eclipsed, not extinguished: Fides concussa, non excussa: The gifts and calling of God are without repentance: as it is Rom. 11. 29. Friends are unconstant, riches, honours, pleasures, are unconstant; the world is unconstant, and life itself is unconstant; but I the Lord change not: Malachi 3. 6. In a swoon the soul doth not exercise her functions; a man neither ●e●res, nor sees, nor feels, yet she is still in the body. The Frantic man in his m●d fits, doth not exercise reason; yet he hath it: he loseth the use for a time, not the habit. Yea, a Sober man hath not always the 〈◊〉 of his senses, reason, and understanding, as in his sleep: shall we therefore conclude that this man is senseless, unreasonable, and without understanding? it were most absurd: for if we have pationce but a while, our argument will appear manifestly false. Trees (and so we are fitly called) be not dead in winter, (which resembles the time of adversity) because the s●p is shut up in the root; and confined thither by the cold frosts, that they cannot show themselves in the production of leaves and fruits: for by experience we know, that for the present they live, and secretly suck nourishment out of the Earth; which maketh them spring and revive again, when Summer comes: Yea, even whiles they are grievously shaken with the winds, and nipped with cold frosts, they are not hurt thereby; but contrarily they take deeper root, have their worms and ka●kers killed by it: and so are prepared, and made fit to bring forth more fruit, when the comfortable Spring approacheth, and the sweet showers, and warm Sunbeams fall, and descend upon them. Elementary bodies, lighten and darken, cool and warm, die and revive, as the Sun presents, or absents itself from them. And is not Christ to our souls the only Sun of righteousness, and fountain of all comfort? so that if he withdraw himself but a little, we become like plants in the Winter, quite withered; yea in appearance stark dead: or like Trees, void both of leaves and fruit; though even then there remains faith in the heart, as sap in the root, or as fire ranked up in the ashes. Which faith, though it be not the like strong, yet it is the like precious faith to that of Abraham's: whereby to lay hold, and put on the perfect righteousness of Christ. The Woman that was diseased with an Issue, did but touch, and with a trembling hand, and but the hem of his garment, and yet went away both healed, and comforted. Well might I doubt of my salvation, says Bradford, feeling the weakness of my faith, love, hope, etc. if these were the causes of my salvation, but there is no other c●use of it; or his mercy, but his mercy. Wherefore hast thou but a touch of sorrow for sin, a spark of hope, a grain of faith in thy heart; thou art safe enough. The Anchor lieth deep and is not seen, yet is the stay of all. The Bladder blown, may sloat upon the 'slud, But cannot sink nor stick in silthy mud. But thou dreamest of a faith without doubting, which some dotingly boast they have: but as no righteousness can be perfect without sin, so no assurance can be perfect without doub●ing: Take the evenest balances, and the most equal weights; yet at the first putting in, there will be some inequality, though presently after they settle themselves in a just poise. Sin is a cloud that often hinders the Sun from our eyes, yet it is still a Sun; the vision or feeling of this comfort may be sometime suspended, the Union with Christ is never dissolved. A usual thing with 〈…〉 eleevers to have their ebbing and flowing, waxing and waning, Summer and Winter; to be sometimes so comfortable and courageous, that we can say with David, Though I were in the valley of death, yet would I fear none ill: Psal 23. 4, other whiles again so deadened, and dejected in our spirits, that we are like him when he said, One day I stall die by the hand of Saul: 1 Sam. 27. 1. sometimes▪ so strong in faith, that we can overcome the greatest assaults; and with Peter can walk upon the swelling waves: by and by so faint, and brought to so low an ebb, that we fall down even in far less●r dangers; ●s Peter began to sink at the rising of the wind, Matth. 14. 29, 30. And indeed, if the wings of our faith be clipped, either by our own sins, or Satan's temptations, how should not our spirits lie grovelling on the ground? Section 9 But thirdly and lastly, (for I hasten) suppose thou art at the last cast, even at the very brink of despair; and that thy conscience speaks nothing but bitter things of God's wrath, hell and damnation; and that thou hast no feeling of faith, or grace: yet knowthat it is God's use (and I wish we could all take notice of it) to work in, and by contraries: For instance, in creating of the world, he brought light out of darkness, and made all things not of something, but of nothing; clean contrary to the course of Nature. In his preserving of it, he hath given us the Rainbow, which is a sign of rain, as a certain pledge that the world shall never the second time be drowned. He caused Elias his sacrifice to burn in the midst of water, and fetcheth hard stones out of the midst of thin vapours. When he meant ●o bless Jacob, he wrestled with him as an Adversary, even till he lamed him: When he meant to prefer Joseph to the Throne, he threw him down into the Dungeon; and to a go●den chain about his neck, he laded him with Iron ones about his legs. Thus Christ opened the eyes of the blind, by anointing them with elay and spittle; more likely to put them out: And would not cure Lazarus till after he was dead, buried, and stunk again; no question to teach us, that we must be cast down by the Law, before we can be raised up by the Gospel: that we must die unto sin, before we can live unto righteousness: and become fools, before we can be truly wise. In the work of Redemption he gives life, not by life but by death, and that a most cursed death; making that the best instrument of life, which was the worst kind of death: Optimum fecit instrumentum vitae, quod ●rat pessimum mortis genus. In our effectual vocation, he calls us by the Gospel ●nto the Jews a stumbling-bl●cke, and unto the world mere foolishness: And when it is his pleasure that any should depend upon his goodness, and providence, he makes them feel his anger, and to be nothing in themselves; that they may rely altogether upon him. Thus God works joy out of fear, light out of darkness; and brings us to the Kingdom of Heaven, by the Gates of Hell: according to that 1 Sam. 2. 6, 7. And wherein does thy case differ? he sends his Sergeant to arrest thee for thy debt; commands thee and all thou h●ft to be sold, but why? only to show thee thy misery without Christ, that so thou mayst seek to him for mercy: for although he hides his fatherly affections, as Joseph once did his brotherly, his meaning is in conclusion to forgive thee every farthing: Matthew 18. 26, 27. And dost thou make thy slight sufferings an argument of his displeasure? for shame mutter not at the matter, but be silent: It is not said, God will not suffer us to be tempted a● all, but that we shall not be temp●ed above that we are able to bear; 1 Cor. 10. 13. And assure thyself, what ever thy sufferings be, thy faith shall not fail to get the victory; as oil over-swimmes the greatest quantity of water you can pour upon it. True, let none presume; (no not the most righteous) for he shall searcely be saved: 1 Pet. 4. 18. yet, let him not despair, for he shall be saved: Rom. 8. 35. Only accept with all thankfulness the mercy offered, and apply the promises to thine own soul: for the benefit of a good thing, is in the use; wisdom is good, but not to us, if it be not exercised; cloth is good, but not to us, except it be worn; the light is comfortable, but not to him that will live in darkness: a prefervative in our pocket never taken, cannot yield us health; nor bags of money being ever sealed up, do us any pleasure; no more will the promises, no nor Christ himself, that only summum bonum, except they are applied: Yea, better there were no promises, than not applied. The Physician is more offended at the contempt of his Physic in the Patient, then with the loathsomeness of the disease. And this I can assure thee, if the blood of Christ be applied to thy soul, it will soon stench the blood of thy conscience; and keep thee from bleeding to death: 1 John 1. 7. But secondly, in stead of mourning continually, as the tempter bids thee; rather rejoice continually, as the Apostle bids thee: 1 Thess. 5. 16. Neither think it an indifferent thing, to rejoice, or not rejoice; but know that we are commanded to rejoice, to show that we break a Commandment if we rejoice not: Yea, we cannot believe if we rejoice not; for faith in the commandments breeds obedience, in the threatenings fear, in the promises comfort. True, thou thinkest thou dost well to mourn continually; yea, it is the common disease of the innocentest souls: but thou dost very ill in it; for when you forget to rejoice in the Lord, than you begin to muse, and after to fear, and after to distrust, and at last to despair: and then every thought seems to be a sin against the Holy Ghost. Yea, how many sins doth the afflicted conscience record against itself; repenting for breaking this Commandment, and that Commandment; and never repenteth for breaking this Commandment, Rejoice evermore? But what's the reason? Ignorance: thou thinkest thyself poor and miserable, and only therefore thinkest so, because thou knowest not thy riches and happiness in Christ: for else thou wouldst say with the Prophet Habbakuk, in the want of all other things, I will rejoice in the Lord, I will joy in the God of my salvation: Habbak 3. 17, 18. Thou wouldst rejoice that thy name is written in the books of life, as our Saviour enjoins, Luke 10. 20. though thou hadst nothing else to rejoice in. But it is nothing to be blessed, until we understand ourselves to be so: wherefore Thirdly, wait God's leisure with patience, and hold fast to him in all pressures: Time (saith Seneca) is the best Physic for most diseases, for the body, and so likewise for the soul. If it be an afflicted conscience, waiting God's leisure; for the assurance of his love is the best remedy: and so in all others cases. Section 10. Objection. But when will there be an end of this long disease? this tedious affliction? this heavy yoke of bondage? etc. Answer. It is a sign of cold love, scarce to have begun to suffer for Christ, and presently to gape for an end: It was a far better speech of one, Lord, give me what thou wilt, as much as thou wilt, when thou wilt: Thou art God's Patient, prescribe not thy Physician. It is the Goldsmith's skill to know how long his gold must be in the Crusible: neither takes he it out of that hot bath, till it be sufficiently purified. What if the Lord for a time forbear coming, as Samuel did to Saul; that he may try what is in thee? and what thou wilt do, or suffer for him, that hath do●e and suffered so much for thee? as why did God se● Noah about building the Ark, an hundred and twenty years, when a small time might have finished it? It was for the trial of his patience. Thus he led the Israelites in the Deserts of Arabia, forty years; whereas a man may travel from Ramesis in Egypt, to any part of Canaan in forty d●yes: this God did to prove them, that he might know what was in their hearts: Deut. 8. 2. He promised Abraham a Son, in whom he should be blessed; this he● performed not in thirty years after. He gave David the Kingdom, and anointed him by Samuel; yet was he not possessed of it in many years: insomuch that he said, Mine eyes fail for thy Word, Psal. 119. 123. Joseph hath a promise that the Sunn● and Moon should do▪ him reverence, but fi●st he must be boun● in the Dungeon. This God doth to ●ry 〈◊〉 for in 〈◊〉 〈◊〉 we sh●w ourselves, and our 〈◊〉. Wh●● saith God to his 〈…〉 Psal. 75. When 〈◊〉 I ●ee 〈◊〉 ●ime, I will execute jud 〈…〉 ment 〈◊〉 Verse a. he doth not ●●y, 〈◊〉 you think the time convenient. Let us tarry a little the Lords leisure, deliverance will come, pear will come, joy will come; in mean while to be patient in misery, makes misery no misery. Again secondly, he may delay his coming for other ends of greater consequence: Marthae and Mary send to Christ, as desiring him to come and restore Lazarus their sick brother to health● John 11. 3. expecting him without delay; now he loved both Martha, and her Sister, and Lazarus: Verse 5. yet he neglects coming for many days, le's him die, be put in the grave until he stanke, but what of all this? he that would not restore sick Lazarus to health, restored dead Lazarus to life; which was a greater mercy than they either did, or durst ask. Neither did this only increase their joy, and thankfulness, give them occasion ever after to believe, and hope; above, and against all hope: but it made many of the Jews believe in him, which before did not. Verse 45. Thirdly and lastly, he delays thee the longer, that when he comes, he may bring with him the greater recompense of reward: for he will comfort us according to the days we have been afflicted, and according to the years that we have seen evil: Psal. 90. 15. Neither will he stay overlong; for behold, saith he, I come quickly, and my reward is with me; to give every man according as his works shall be: Revel. 22. 12. and suffering is accounted none of the meanest works. So that the harder the conflict, the more glorious the conquest. Wherefore hold out yet a little, and help shall not be wanting to the co 〈…〉 batants; nor a crown to the conquerors. Yea, sight to the last minute, for the eye of thy Saviour is upon thee; if thou faint, to cheer th●e; if thou stand to it, to second thee; if thou conquer, to crown thee: whereas no combat, no conquest; no conquest, no triumph. Objection. But my sufferings are so great, that if they continue, I shall never be able to hold out. Answer. True, if thou trust●st to thine own strength, for perseverance is the gift of God; yea, it is he that worketh in us both to will and to do at his good pleasure: Phil. 2. 13. ●irst man's will is a fugitive Onesimus, and God must call home that runagate, subdue that rebel, before we can choose that which is good. Neither when we have begun, can we continue: perficit qui efficit, He that begun a good work in 〈◊〉, will perform it: Phil. 1. 6. Jesus is the founder and finisher of our faith, Hebr. 12. 2. Neither can we of ourselves suffer for him: Datur pati. It is given to us to suffer for his sake: Phil. 1. 29. Without me ye can do nothing, john 15. 5. not parum, but nihil; But in him, and through him all things. I can do all things through him that strengthens me: Phil. 4. 13. In ourselves we are weak Captives, in him we are more than Conquerors: Rom. 8. 37. Whence it is, many sick men undergo patiently such pressures, as when they were in health, they would not have believed they could have borne. The truth of grace (be the measure never so small) is always blest with perseverance; because that little is fed with an everlasting spring. Yea, if grace but conquer us first, we by it shall conquer all things else, whether it be corruptions within us, or temptations without us: for as the fire which came down from Heaven in Elias time, licked up all the water, to show that it came from God; so will this fire spend all our corruptions: No affliction without, or corruption within, shall quench it. Wherefore do but thy endeavour to hold out, I mean with patience; (for that Spirit which came in the likeness of a Dove, will not come but upon a Dove) and pray for divine assistance, this sadness shall end in gladness, this sorrow in singing. But above all pray unto God, for Prayer is the Key of Heaven, as Saint Austin terms it; and the hand of a Christian, which is able to reach from Earth to Heaven, and to take for●h every manner of good gift ou● of the Lords Treasury. Did not Elias by turning this Key one way, lock up the whole Heaven from raining for three years and six months; and another while by turning the same Key of Prayer, as much another way, in the turning of a hand, unlock all the doors and windows of Heaven, and set them wide open, that it reigned; and the Earth brought forth her fruit. Yea, as all Sampsons' strength lay in his hair, so all our strength lieth in Prayer: Prayers and tears are the Church's Armour, Prayers and patience her weapons; and therefore when Peter was imprisoned by cruel Herod, the Congregation joined their forces to pray for him; and so broke his chains, blew open the Iron Gates, and fetched him out: Acts 12. 4. to 18. Arm● Christianorum in adversis, alia esse non debent quam patientia, & precatio, saith Salmeren. Yea, Prayer is so powerful, that it commandeth all things in Heaven and Earth: It commandeth all the four Elements, Air, james 5. 17, 18. Fire, Ecclesiasticus 48. 3. Dan. 3. 27. Water, Exod. 14. 21. & 15. 25. Earth, Numbers 16. 31, 32, 33. Nay, the Prayer of one devout man, is able to conquer an host of enemies in battle: Exodus 17. 11. What shall I say? it hath made the Sun stand still in the Firmament one while, go back another; setcht fire and hailstones from Heaven, thrown down the walls of jericho, subdued Kingdoms, stopped the mouths of Lions, quenched the violence of Fire, etc. Yea, Prayer is so potent, that it raiseth the dead: 1 Kings 17. 21. overcometh Angels: Gen. 19 23. casteth out Devils: Matth. 17. 21. and that which is yet more wonderful, overcometh him that cannot be overcome; and mastereth even God himself: for doth not the Lord say to Moses, let me alone? and Moses would not let him alone, till he had obtained his petition: Exod. 32. 10. 14. And again to Jacob, wrestling with him, let me go; and Jacob would not let him go, until he had prevailed▪ Gen. 32. 16. Wherefore Pray upon all occasions, and that without doubting: say not to God, as the Leper said to Christ, If thou wilt, thou canst make me clean▪ for he both can, and will, as that very text Matth. 8. 2, 3. proves. Yea, I would to God we were but so willing as he is; for he desires to be desired: Neither hath he his own will, except we have ours. Christ doth ask no more of us, but only that we would vouchsafe to ask him. True, the fainting heart that hath waited some time, may with the Psalmist mutter out some such speech as this, Hath God forgotten to be gracious? Psal. 77. 9 But if he forgets any of his, he hath lost his old wont; for who can nominate one, that ever came unto Christ with any lawful suit, that received a repulse? Who ever asked any thing of him, which was profitable for him to receive, and did not obtain his suit? Did not the sick ever receive their health? the lame their limbs? the blind their sight? Did ever any sinner implore the forgiveness of his sins, which did not receive full remission and pardon? Yea, did not this our gracious King, and Redeemer, prevent his poor miserable subjects with his grace, in giving before they had the grace to ask; or more than they desired? The sick of the Palsy ask but cure of his disease, received not only that, but the remission of his sins also: Matth. 9 Zacheus desired but to see his face, he became his guest; and gave him salvation to bo●●e: Luke 19 The Woman of Samaria requested but elemental and common water, he offered unto her the water of life: John 4. The people followed him to be fed by miracle with corporal food, he offered unto them the bread of life: John 6. The poor blind man desired but his bodily sight, Christ illuminated the eyes of his soul: John 9 Neither hath honours changed manners with him, as is usual amongst men; for he is a God immutable in goodness, and without change, or shadow of turning: James 1 17. so that if thou speak, he will hear; and answer thy suit in supporting thee: so that thou shalt be sure to persevere, and hold out unto the end. Section 11. Objection. But I have no evidence of divine assistance, nor can I pray for it to purpose. Answer. We have the presence of God's Spirit, and grace many times, and feel it not; yea, when we complain for want of it, (as Pilate asked Christ what was the truth, when the Truth stood before him.) The stomach finds the best digestion, even in sleep, when we least perceive it; and whiles we are most awake, this power worketh in us, either to further strength, or disease, without our knowledge of what is done within; and on the other side, that man is most dangerously sick, in whom nature decays without his feeling, without his complaint. To know ourselves happy, is good; but woe were to us Christians, if we could not be happy, and know it not. As touching Prayer, every one is not so happy as Steven was, to be most servant when they are most in pain; yea, many in time of sickness (by reason of the extremity of pain) can hardly pray at all: whence Saint James wisheth us in affliction to pray our selves, but in case of sickness to send for the Elders; that they may, as those in the Gospel, offer up the sick person to God in their prayers, being unable to present their own case: james 5. Vers. 13, 14, 15. Yea, it were miserable for the best Christian, if all his former Prayers and Meditations did not serve to aid him in his last straits, and meet together in the Centre of his extremity; yielding, though not sensible relief, yet secret benefit to the soul: whereas the worldly man in this case, having not laid up for this hour, hath no comfort from God, or from others, or from himself. Besides, thou art happy in this, there is not the poorest and meanest of God's Children, but as he hath the benefit of Christ's intercession in Heaven: Rom. 8. 34. john 16. 26. so hath he also the benefit of the Prayers of all the Saints on Earth: w●e have the graces and gifts, each of other in common. Yet, because thine own Prayer is most proper; and seeing it is the minds Ambassador to God, and never faileth of success, if it be servant; (as if our prayers want success, they want heart, their blessing is according to their vigour) pray that thou mayst pray better: If thy Leg be been 〈…〉ed, go upon it a little, and it will come to itself again. To which, if thou join fasting, thou shalt do well; for Prayers are made fat with fasting, as Tertullian speaks: Yea, pray oft, though thy prayers be the shorter; weak stomaches which cannot digest large meals, feed oft, and little. O faith holy Bernard most sweetly, How oft hast thou (●eaning prayer) found me lamenting, and despairing; and left me rejoicing, and triumphing! And what though thou canst not pour out thy soul in a 〈…〉 ud of words? The Woman diseased with an Issue of blood, said but within herself, she did not speak to be heard of others, and yet Christ heard her, and answered her request: Matth. 9 Vers. 21, 22. The Lord esteemeth the will for the deed, and the affection for the action; Man sees the countenance, God the heart; man the deeds, but God the meaning. Hast thou but thoughts and desires, and canst thou only express them with sighs, and groans? these speechless words, or rather no words, but a few poor thoughts, conceived aright, pass all the flowing eloquence of Demo●●●enes and Tully, yea, Turtullus and all the Orator's that ever were in in the world; for this matter is not expressed with words, but with groan; and these groan are from the blessed Spirit. A Father delights more in the stammering of his little Child, then in the eloquence of the best Grator. Neither is hearty prayer in our own power, but it is the gift of God, which at some times in plentiful measure he bestoweth upon his children, and at other times again he pulleth back his liberal hand: that by the want thereof, we may learn to ascribe the glory and praise of this grace to the giver, who worketh in us the will and the deed: which praise otherwise, in pride of heart, we would arrogate unto ourselves, as being in our own power. Also that we may more highly esteem it, and with more joy and diligence use it, when we have it bestowed on us. If it be a●ked why God reckons so highly of a few sighs and groans? and why the prayers of the faithful are so powerful? it is, because they be not ours, but the intercession of Gods own Spirit in us, poured out in the name of Christ, his own Son in whom he is ever well pleased: for as for us, we know not what to pray us we ought, but the Spirit itself maketh request for us, with sighs which cannot be expressed: Rom. 8. 26. It is the Spirit whereby we cry Abbu Father: Vers. 15. Gal. 4. 6. Now if thou wouldst have the Spirits assistance, and be heard of God, when thou makest supplication to him; do not (as too many do) fall into prayer without preparation, and utter a number of words without devotion, or affection: for no marvel if we ask and miss, when we thus ask amiss: James 4. 3. Neither do as Children, which never look after their Arrow; but like Daniel, Dan. 9 take notice of thine inlargements in prayer, and of thy success after. Nor only pray, and no more; for to pray, and to do nothing else, is in effect to do nothing less. But let your Prayers be ushered in by Meditation, and attended by zealous devotion; and then believing that you shall receive whatsoever you ask in Christ's name, and according to his will, 1 John. 5. 14. John 16. 23. God will be sure to give you that you desire, 1 John 5. 14, 15. Mark 11. 23, 24. or that which is better for you, Deut. 34. 4, 5. And suppose thou art not presently heard: yet continue ask still; as Peter continued knocking till the door was opened: for after an ill harvest we must sow, and after denials we must woe God. Yea, if it be possible with the Woman of Canaan, let delays, and seeming denials, increase the strength of thy cries. And commonly they be earnest suits, which issue from a troubled soul, like strong streams in narrow straits, which bear down all that stands in their way. Nothing so strong as the Lion of the Tribe of judah, for it overcame the roaring Lion; yet the Prayer of Faith, from the knees of humility; and a broken heart, will conquer even that Conqueror: Matth. 15. 28. And thus you see that nothing can befall us without the special appointment of our good God, who not only takes notice of our sufferings, but sweeteneth them with his presence, takes our part, stintes our enemies, and so ordereth the whole, that our grief is either short, or tolerable; and that though he is oftentimes harsh in the beginning, and progress, and late in coming; yet he comes on the sudden, and is always comfortable in the conclusion. And lastly, that if he defer his help, it is on purpose that our trials may be perfect, our deliverance welcome, our recompense glorious. And may not this comfort thee? CHAP. XXXVII. That stripes from the Almighty, are special tokens and pledges of his adoption and love. 3. WE shall bear the Cross with more patience and comfort; if we consider, that stripes from the Almighty are so far from arguing his displeasure, that contrarily there are no better tokens and pledges of his Adoption and love; As many (saith God) as I love, I rebuke, ●nd 〈…〉 sten: Revel. 3. 19 My Son, saith the Author to the Hebrews, out of Solomon's Proverbs, Despise not the chastening of the Lord, neither faint when thou art rebuked of him: for w●●m the Lord loveth, he c●●steneth; and he 〈◊〉 〈◊〉 son whom he receiveth. If you endure chaste 〈…〉, God offereth himself unto you, as unto sons: for 〈◊〉 so●●e is it whom the Father chasteneth not? If therefore ye be without correction, whereof all are partakers; then are ye ●●sta●d●, and not sons: Heb. 12. 5. to 13. Prov 3. 11, 12. He is a Thist●● and not good Corn, that cometh not under the Flail. Yea, what use of the Grain itself, if it pass not the edge of the Sickle, the stroke of the Flail, the wind of the Fan●●, the weight of the Millstone, the heat of the Oven? Many a man's felicity driveth him from God; and where happiness domineereth, virtue is commonly banished. And doth not experience show, that fear and joy, sweet and sour, sharp and flat, one with another, do better than either alone: for if you be too harsh, you make the Child a fool; if too f●nd, a wanton. The bridle governs the horse, the spur quickens him; the weight upon the line makes the jack go, the oil upon the wheel makes it go glib, and nimble: The sails give the speed, the ballast steadiness to the motion of the Ship. And hereupon God weighs out to us our favours and crosses in an equal balance; and so tempers our sorrows, that they may not oppress; and our joys, that they may not transport us. Each one hath some matter of envy to others, and of grief to himself. Thou dealest mercifully with us, lest we should fall from thee; and despair; thou beatest us, lest we should forget thee, and so perish, (saith Saint Austin:) He that knows our frame, knows we are best when we are worst, and live holiest when we are miserablest: wherefore by affliction he separates the sin that he hates, from the sinner whom he loves; and we are by much the better for this scouring. It is the wont of Fathers to hold in their own Children, when they suffer the Children of bondmen to go at large, and do as they list; yea, when divers children are playing the wantoness, if we see a man take one from the rest, and whip him sound; we conclude, that alone to be his Child. Yea, wise and discreet Fathers will force their Children earnestly to apply themselves to their study, or labour; and will not let them be idle, although it be Holiday: yea, constrain them to sweat, and oftentimes to w 〈…〉, when their Mothers would s●t them on their l●pp●●, and keep them at home all day in the shadow, ●o●●u●ning their white. Jacob is bound prentice, while proph●●e Esau rides a hunting: Of Elkana● his two wives, 〈◊〉 was in more esteem with God, yet barren; and Peninnah less, yet she was fruitful. 1 Sam. 1. They were all gross inconsequences; for Gedeon to argue God's absence by affliction, his presence by deliverances, and the unlikelihood of success, by his own disability: Judges 6. 13. 15. The valiant man was here weak; weak in faith, weak in discourse; for rather should he have inferred God's presence upon their correction; for wheresoever God chasti●eth, there he is; yea, there he is in mercy: nothing more proves us his, than his stripes; he will not bestow whipping, where he loves not: fond nature, indeed, thinks God should not suffer the wind to blow upon his dear ones, because herself makes this use of her own indulgence; but none (out of the place of torment) have suffered so much as his dear Children. If he had said we are Idolaters, therefore the Lord hath forsaken us, because we have forsaken him; instead of (the LORD hath delivered us unto the Midianites, therefore he hath forsaken us) the sequel had been as good, as now 'tis faulty; for sins, not afflictions, argue God absent: Yea, commonly, the measure of our sufferings is according to the measure of grace in us, and Gods love to us; He is a chosen vessel unto me (saith God to Ananias touching Paul;) therefore he must suffer great things for my sake: Acts 9 15, 16. Job, for a righteous and upright man, had no fellow; by the testimony of God himself: Joh 1. 8. Yet the next news we hear of him, Joh is afflicted in his Sons, in his substance, in his body; from the crown of the head, to the sole of the foot. Saint Austin, when God called him, was far more assaulted by Satan, th●n Alippius, because God had endued him with greater learning and gifts; and intended him an instrument of bringing more glory to his Name. And lastly, as Christ was anointed with the oil of gladness above his fellows, Psal. 45. 7. so he was anointed with the oil of sadness above his fellows: as was his back, so was his burden; as were his parts, so were his passions, and his strokes, answerable to his strength. Never any have had so bitter draughts upon earth, as those he loves best: and that of Saint Austin is a sure Rule, Whom God s●●ites not, be loves not: If he do not think thee worthy of his Rod, he will never think thee worthy of his Crown. Yea, where he uses not the Rod, he means to use the Sword. Never was Jerusalem's condition so desperate, as when God said unto her, My fury shall depart from thee; I will be quiet, and 〈◊〉 more angry: Ezek. 16. 42. Thus not to be angry, was the greatest anger of all. Never were the Jews more to be pitied, then when their Prophet delivered these words from the Lord, Why should ye be stricken any more? Isaiah 1. 5. Not to be afflicted is to be forsaken, and as the sick man is in small hope of his life, when the Physician giveth him over; so his soul is in a desperate case, whom God forbeareth to chastise for his sins. As many therebe, who never knew what any sorrow meant, unless it were such as Am 〈…〉 s, such as Ababs, when they are crossed in their corruptions, kerbed in their lewd courses, or restrained of their wicked wills. But let them take it for a fearful sign of some sore judgement to come: Saint Ambrose, Bishop of Milan, as Paulinus relates, taken into a Rich man's house as he traveled; who that he might bid him throughly welcome, entertained him both with great cheer, and courteous discourses: and amongst other matters, told of his continued happiness, and that he never suffered any ill all his days, but had all things as he would; and happiness so flowing in upon him, that he kn●w not what calamity meant: ●hich conference did so startle Saint Ambrose, that presently he took his leave, telling his company that he feared to stay in that place, which never felt any dysaster; and was no sooner gone thence, but suddenly the house fell down, and proved a grave to all her inhabitants. Poly●●ates, King of the Samians, never felt any ill all his life, his hopes never fell short of his expectation, he could not wish for the thing which was not fulfilled; what he wille●, he did: Yea, having but once a Ring of excellent rarity that fell into the water, this loss was recovered; for the Pish was taken whi●h had swallowed it, and was presented to Polycrates: but at length all this his happiness epilogized in a gallows. None more happy than great Pompey all his life, yet at last he was made to drink his own blood by the hands of the Executioner. Who but Andronicus, Emperor of the East for many years? but at length he was set upon a scabbed Camel, with a Crown of Onions plaited on his head, and in great mockery carried in triumph through the City. And does not sacred Writ certify, how H 〈…〉, whose command erewhile almost reached to Heaven, was instantly adjudged by the King to the Gibbet; while Mordecay who was condemned to the hal●e●, was all of a sudden made second in the Kingdom. Nevertheless, as H●man rejoiced in his preferment to the Queen's Banquet, which was the pathway to his destruction: so many 〈◊〉 it the only argument of God's love, and that they are in favour with him, because they prosper in all their ways: which would make a wise man the more suspicious, for (as Seneca that wise Roman faith) he that hath been longest happy, shall at length have his portion of misery; and who so seemeth to be dismissed, is but deferred. And commonly their change is not more 〈…〉 ul, then sudden; for as it often happeneth, that in very fair weather a storm doth arise: and as I have read of certain Trees, which on Monday have been growing in the Forest, and before Sunday following, und●●●ayle on the Sea: so the same hour hath seen the knee bowed to the head; and again, the head stooping, and doing reverence to the knee, as every age gives instance: for else I might muster up a multitude of examples for proof of the point. Or in case it seems better, yet it is worse with them, when their life and happiness shall end together: as it fared with Belshazz●r, who was sitting at a Feast merry, while on a sudden, Death came like a Voider to take him away. Neither are men of this world, whose bellies God filleth with his hid treasure, upon occasion of their outward prosperity, only apt to be brought into a fool's paradise, of thinking themselves to be the special darlings of God: but even the godly themselves have oftentimes their eyes so dazzled, with the outward glittering and flourishing estate of the wicked, that thereupon they are ready to say of them, The generation of God's children, as i● fared with David: Psal. 73. 15. But these are not sober thoughts, yea, they are rather the dreams of men, drunk with the love of the world: for although it be as common a phrase, as it is foolish, when any great matter falls to a man, O he is made! yet experience proves, that it rather mars than makes him; for not seldom do men possess riches, as sick men do fevers 〈◊〉 which indeed rather possess them. And certainly, if riches were such pearls, as most men esteem them; it is not likely the LORD would cast them to such S●●ine, as mostly he doth: if such happy things, he would not throw them to such Dogs. But the truth is, what men think most pleasing, (viz. to have their wills, and their lusts granted) is most plaguing: Psal. 81. 12. So I gave them up unto their own hearts lusts, and they walked in their own counsels; so that the greatest temptation, is to be without temptation: and the greatest affliction, not to be afflicted: 2 Cor. 12. 7. Wherefore lift up your hands which hang down, because of some sore affliction, and your weak kn●es, Hebr. 12. 12. and know, that the worst of temporal afflictions, are an insufficient proof of divine displeasure: yea, that stripes from the Almighty, are tokens of his love, and seals of his Sonship. Yea, since he that hath most grace, commonly complains of most discomfort; confess that the palate is but an ill Judge of the favours of God: as it's in great love no doubt, however it be taken; that the tender Father medicines his Child for the Worms, gives him Aloes, or the like: the Child cries, and spi●tters, and ●eakes, as if it were poisoned; yet still the Father's love is nevertheless: say it be bitter, yet bitter potions bring sweet health; and who will not rather take a vomit, than hazard life? In the Sweeting sickness in England, their friends would stand by them, and strike them over the faces with sprigs of Rosemary, to keep them awake: the poor souls faint, and full of pain, would cry out, you kill me: but yet they must do it, or else they killed them indeed: for all that slept, died. Look we (saith S●int Ambrose) with the eyes of our body, upon Lazarus estate, and we think it miserable; but if with the eyes of the mind, it will be otherwise; for how did the Angels do by him, but as Nurses are wont to do by their little children; all the day long they carry them about in their arms, and at night they lay them down in their beds to rest. But the supernatural works of God, when we look upon them with our own eyes, are subject to a dangerous misprision; the very Sunbeams, to whom we are beholding for our sight, if we eye them directly, blind us: Miserable men! we are ready to suspect truths, to run away from our safety, to be afraid of our comforts, to misknow our best friends. We usually think it a great sign of God's displeasure, when he ruins our estate, and brings us to nothing; when he in his wisdom knows, that these riches would shipwreck the soul, were they not cast overboard: and his love only forces him to it. A Mother seeing her little Son brustled at by Turkicocks, catcheth him up, and strippeth him of his Red Coat, at which those Birds are offended; the Child cries for his Coat, but she regarding his good, letteth him weep, but satisfieth him not. And the like of Enemies, we think ourselves mightily wronged by them: but God finds it to far with us, as it doth with the Oak, which gains by the maims, and wounds given it; and thereupon spreadeth out thicker than before. Whence it is God suffers them to live, and domineer, as some Countries suffer Ravens, enacting Laws to prohibit the kill of them; that they may devour the Carrions, which else would corrupt the air. And so in all other trials: for be the root of this tree never so bitter, yet the fruit is pleasant. Well may we catch a maim as Jacob did, but such a blessing comes withal, that we would not (if wise) be without it. Say it be a sore, and fiery trial, yet better this fire to purge us, than Hell fire to burn us. But all the skill is in making men see this; wherefore he that opened the eyes of Paul, open ours. But furthermore, as not to be afflicted, argues an absolute defect of goodness; so, if our troubles be light and few, it is because we are weak and tender, for therefore God imposeth no more upon us, because he sees we can bear no more: The Physician will not suffer a milksop to see his vein opened, but makes him wink, or look another way: The Master giveth not to his sick Servant strong meats, as he doth to the rest, but more dainty fare; not because he is worthier than the rest, but because he is weaker, and in greater need. The skilful Armourer trieth not an ordinary Piece with musket shot. The wise Lapidary brings not his softer stones to the Stithy. So that freedom from affliction is not a sign of potency, but of impotency. Wherefore, when I am stronger, I will look for more; when I am a vessel fit for this strong and new wine, I shall be filled with it; but not before: Mar. 2. 22. Indeed, the calling of God never leaves a man unchanged, nor do●s he employ any in his service, whom he does 〈…〉 able to the work he sets them about. Will any m●●● choice of a weak Champion? no more will God: he will either find us fit, or make us fit to discharge the place he puts us in; as when he called Saul to be a King, he gave him a King's heart: 1 Sam. 10. 9 And when he called the Apostles to that function, he gave them gifts answerable; so when he calls any to suffer for him, be it Martyrdom; he giveth them the courage of Martyrs, as the times of Queen Mary witness. But yet, for the most part, he trains us up by degrees; (as we eat divers things by morsels, and easily digest them; which if we should eat whole, would choke us) and doth not make us fit to undergo great matters on the sudden. We must learn to fence in the School, before we sight in the Field; and with wooden weapons men learn to sight at the sharp; we must encounter with some beasts or other, (I mean unreasonable men) before we sight with that fearful Goliath, death. And indeed, if we do not learn to give entertainment to smaller crosses, the harbingers, messengers and servants of death; how shall we be able to entertain the Lord and Master, when he cometh? Wherefore, as Jehoram said to Jehu, when he marched furiously; Comest thou peaceably? As if he should say, if thou comest peaceably, march as furiously as thou wilt: so let us say unto God, provided, thy afflictions and chastisements be directed to us as messengers of peace, and love; let them march towards us as furiously as thou pleasest, but in any case let us not be without correction: for as Mariners at Sea find, that of all storms a Calm is the greatest; so we, that to be exempt from misery, is the most miserable condition of all other. Objection. But thou fearest that God hath not pardoned thy 〈◊〉, and this makes him so severe against thee. Answer. Many times after the remission of the sin, his very chastisements are deadly; as is clear by David's example: and Lots, who had a sharp misery clapped on the heels of a sweet mercy: for he that was so beloved of God, that he saved a whole City, could not save his own Spouse. When God delivers us from destruction, he doth not secure us from all affliction. Grace was never given us for a Target against external evils. Though we be not condemned with the world, yet we may be chastened in the world. Neither the Truth nor strength of Jobs faith could secure him from the outward and bodily vexations of Satan, against the inward and spiritual they could; and did prevail: so no repentance can assure us that we shall not smart with outward afflictions, that can prevent the eternal displeasure of God; but still it may be necessary and good we should be corrected: our care and suit must be, that the evils which shall not be averted, may be sanctified. CHAP. XXXVIII. That Christ and all the Saints are our Partners, and partakers with us in the Cross; yea, our sufferings are nothing in comparison of theirs. 4. WE shall bear the cross with more patience and comfort, if we consider that Christ and all the Saints are our partners, and partakers therein; yea, thy sufferings are nothing in comparison of what others have suffered before thee. Look upon righteous Abel, thou shall see his elder brother Cain had dominion and rule over him by God's appointment, Gen. 4. 7. Yea, in the next Verse thou shal● see him slain by his brother: After him look upon Noah, a most calamitous person as ever lived, as the Chronologer computes him: as for L●t, he had his righteous soul vexed from day to day. Look upon Job, thou shalt see that miseries do not stay for a mannerly succession to each other, but in a rude importunity throng in at once, to take away his children, substance, friends, credit, health, peace of conscience, etc. leaving him nothing but his Wife, whom the Devil spared on purpose to vex him, as the Fathers think: so that in his own apprehension, God was his mortal enemy; as hear how in the bitterness of his soul he complains of his Maker, saying, He teareth me in his wrath, he hateth me, and gnasheth upon me with his teeth, he hath broken me asunder, taken me by the neck, and shaken me to pieces, and set me up for his mark: his Archers compass me round about, he cleaveth ●y reins asunder, and doth not spare to pour out my gall upon the ground; he breaketh me with breach upon breach, and runneth upon me like a Giant: Job 16. Now, when so much was uttered, even by a non-such for his patience; what may we think he did feel, and endure? Look upon Abraham, thou shalt see him forced to forsake his Country, and Father's house, to go to a place he knew not; to men that knew not him; and after his many removes, he meets with a famine, and so is forced into Egypt, which indeed gave relief to him▪ when Canaan could not; showing, that in outward things, Gods enemies may far better than his friends: yet he goes not without great fear of his life, which made it but a dear purchase; then he is forced to part from his brother Lot, by reason of strife and debate among their Herdsmen: after that, Lot is taken prisoner, and he is constrained to wage w 〈…〉 rre with four Kings at once, to rescue his Brother; then Sarah his wife is barren, and he must go childless, until (in reason) he is past hope: when he hath a Son, it must not only die, but himself must slay him. Now if that bosom wherein we all look to rest, was assaulted with so many sore trials, and so divers difficulties, is it likely we should escape? Look upon Jaoob, you shall see Esau strive with him in the womb, that no time might be lost; after that you shall see him fly for his life, from a cruel Brother, to a cruel Uncle; with a staff goes he over Jordan, alone, doubtful, and comfortless; not like the son of Isaac. In the way he hath no bed but the cold earth; no pillow, but the hard stones; no shect, but the moist air; no Canopy, but the wide Heaven: at last he is come far to find out an hard friend, and of a Nephew becomes a servant; after the service of an hard Apprenticeship, hath earned her whom he loved; his Wife is changed, and he is not only disappointed of his hopes, but forced to marry another against his will: and now he must begin another Apprenticeship, and a new hope, where he made account of fruition: all which fourteen years he was consumed with beat in the day▪ with frost in the night; when he hath her whom he loves, she is bar●en: at last being grown rich, chiefly in wives and children, accounting his charge his wealth, he returns to his Father's house, but with what comfort? Behold Laban follows him with one troop, Esau meets him with another, both with hostile intentions: not long after, Rachel, the comfort of his life dyeth; his children, the slaffe of his age, wound his soul to death: Reuben proves incestuous, Judah adulterous, Dina is ravished, Simeon and Levi are murderous, Er and Onan are stricken dead, Joseph is lost, Simeon imprisoned, Benjamin (his right hand) endangered, Himself driven by famine in his old age, to die among the Egyptians; a people that held it abomination to eat with him: And yet before he was borne, it was, J●cob have I loved; and before any of this befell him, God said unto him, Be not afraid, I am with thee, and will do thee good: Genesis 28. 15. And he did so, even by these crosses; for that's my good (saith the Proverb) that doth m● good. Now, what Son of Israel can hope for any good days, when he hears his Fathers were so evil? It is enough for us, if when we are dead, we can rest with him in the Land of Promise. Again, hear what David saith of himself, Thy Arrows stick fast in me, and thy hand presseth me sore: Psal. 38. 2. and see what cause he had so to say; what what were these Arrows? to let pass those many that Saul shot at him, which were sharp and keen enough: and those other of Doeg, when he slew fourscore and five of the Priests; and the whole City of Nob, both man and woman, child and suckling, for showing him kindness: Likewise Shimeis carriage towards him, also his distress at Ziglag, and those seventy thousand which perished by the Pestilence, upon his numbering the people; and the like. First, Nathan tells him from the Lord, that The sword should never depart from h● ho●se; and that he would raise up evil against him, out of his own loins▪ here were as many Arrows as words. Again, the Child which he had by Bathsheba, was no sooner borne, but it died; there was another Arrow: Tamar his daughter being marriageable, was deslowred by his own Son Amnon; there was two more: Amnon himself being in drink, was killed by Absolom at a Feast; there was another: This Absalon proves rebellious, and riseth in Arms against his own Father, and makes him fly beyond Jordan; there was one more: He lieth with his Father's Concubines, in the sight of all Israel; there was another: And how much do you think, did these Arrows wound the King's heart, and pierce his very soul? Lastly, look upon Lazarus, though Christ's bosom friend, John 11. thou shalt see him labour under a mortal disease, etc. though many souls were gained to the Gospel, and cured by his being sick: Si amatur, (saith Saint Austin) quomodo inflrmatur? Thus it were easy to show the like of Joseph, Jeremy, Daniel, John Baptist, Peter, Paul, and all the generation of God's children, and servants: For as the Apostle giveth a general testimony of all the Saints in the Old Testament; saying, That some endured the violence of the fire, some were racked, others were tried by mockings and scourge, bonds and imprisonments; some stoned, some hew●e in sunder, some slain with the sword, some wandered up and down in Sheepskins, and Goatskins, b●ing destitute, afflicted, and formented; some forced to wander in Wildernesses, and Mountains, and hide themselves in Dens, and Caves of the earth; being such as the world was not worthy of: Hebr. 11. So Ecclesiastical History gives the like general testimony of all the Saints in the New Testament, and succeeding ages; for we read, that of all the Apostles, none died a natural death save only Saint John, and he also was banished by Domi●●an to Pathmos▪ and at another time thrust into a Tun of seething O 〈…〉 at Rome: as Tertullian, and Saint Jerome do report. As for other believers, there was such a multitude of them suffered Martyrdom for professing the Gospel; whereof some were stoned, some crucified, some beheaded, some thrust through with spears, some burnt with fire, and the like; (for we read of twenty nine several deaths they were put unto) that Ecclesiastical History makes mention of two thousand which suffered the same day with Nicanor. And after that, in the time of the Ten Persecutions, were such an innumerable company of innocent Christians put to death, and tormented; that Saint Jerome in his Epistle to Chromatius, and Heliodorus, saith, There was not one day in the whole year, unto which the number of five thousand Martyrs might not be ascribed; ecxept only the first day of January: who were put to the most exquisite deaths, and torments, that ever the wit or malice, of Men or Devils could invent to inflict upon them. Since which time, the Turk and the Pope have acted their patts, in shedding the blood of the Saints, as well as the Jews and Roman Emperors, as appears in the Book of Acts and Monuments, and Revela. 17. where the Holy Ghost hath foretold, that the Whore of Babylon should fight with the Lamb, and they that are on his side, called, and chosen, and faithful, until she were even drunk with the blood of the Saints, and with the blood of the Martyrs of Jesus; which in part was fulfilled in England, under the Reign of Queen Mary: when in one year a Hundred seventy six persons of quality were burnt for Religion, with many of the common sort; and in France, where before these late bloody Massacres, there were two Hundred Thousand which suffered Martyrdom about Transubstantiation. And it is well known, that our Saviour Christ's whole life, even from his Cradle to his Grave, was nothing else but a continued act of sussering; yea, he was the person, upon whom as upon one Centre all our sorrows met: He that had all, possessed nothing, except the punishment due to our sins, which l●y so heavy▪ upon him for satisfaction, that it pressed his soul as it were to the nethermost Hell, and made him cry out in the anguish of his spirit, My God, my God, why hast thou forsaken me? So that there is nothing befils us, but hath befallen our betters before us: and to be free from crosses and afflictions, is the privilege only of the Church triumphant. For, qui non est Crucianus, non est Christianus, saith Luther: there is not a Christian, that carries not his Crosse. Now the way not to repine at those above us, is to look at those below us; we seldom or never see any man served with simple favours. It is not for every one, to have his▪ soul 〈…〉 kt out of his mouth with a kiss, as the Jews tell of Moses. It is a great word that Zozomen speaks of Apollonius, That he never asked any thing of God in all his life, that he obtained not. This is not our Paradise, but our Purgatory; not a place of pleasure, but a Pilgrimage; not a Triumph, but a Warfare: We cannot say of this World as Tully reports of Si●acuse in S●cily, and others of Rhodes, that not one day passeth in which the Sun shines not clearly on them. Yea, we think he speeds well, that lives, as it were, under a perpetual Equinoctial, having night and day equal, go●d and ill success in the same measure: for these compositions make both our crosses tolerable, and our blessings wholesome. We that know not the afflictions of others, call our own the heaviest; every small current is a torrent; every Brook a River; every River a Sea: we make ourselves more miserable than we need, than we should, by looking upon our miseries in a multiplying glass; we measure the length of time, by the sharpness of our afflictions, and so make minutes seem bowers, and days months. If we be sick, and the Physician promises to visit us to morrow with his best relief, with what a tedious longing do we expect his presence? Our imagination makes every day of our sorrow appear like Josuahs' day, when the Sun stood still in Gibeon. The Summer of our delights is too short: but the Winter of our affliction goes slowly off; we are so sensible of a present distress, and so ingrateful for favours past, that we remember not many years' health so much, as one day's sickness: it is true, former meals do not relieve our present hunger, but this cottage of ours ruins strait, if it be not new daubed every day, new repaired. What then? shall to day's Ague, make us forget yesterday health, and all Gods former favours? if he do not answer us in everything, shall we take pleasure in nothing? Shall we slight all his blessings, because in one thing he crosseth us, whereas his least mercy is beyond our best▪ merit? but if we think of our deliverance from the fire of Hell, this is cause enough to make us both patient and thankful; though the trifles we delight in be taken from us. Lord take away what thou pleasest for thy glory and my good, so long as thou savest me from the fire of Hell, and thy everlasting wr●th. Neither is there a better remedy for impati●nc●, then to cast up our receipts, and to compare them with our deservings. If thou look upon thy sufferings, thou shalt find them far easier than thy sins have deserved; nothing to what thy 〈◊〉 S 〈…〉 s, and Christ thy elder brother hath suffered 〈◊〉 thee: at a Lions' den▪ or a fiery f●rnace not to turn tails, were a commendation worthy a Crown: do but compare thy own estate with theirs, and thou shalt find cause to be thankful that thou ar● above any, rather than of envy or malice, that any is above thee, to domineer and insult over thee; yea, compare thine own estate with thine enemies, thou shalt see yet greater cause to be thankful; for if these temporary dolours which God afflicts his people with, are so grievous to th●e, how shall thine and God's enemy's (though they suggest to themselves that God is all mercy, as if he wanted the other hand of his justice) endure that devouring fire, that everlasting burning? Isaiah 33. Vers. 14. Psalm. 68 21. Doth he make bloody wails on the backs of his Children, and shall Bastards escape? doth he deal thus with his Sons, what will he do with his Slaves? cannot all the obedience of his beloved ones bear out one sin against God, as we see in Moses, David, Zachary, etc. Where will they appear that do evil, only evil, and that continually? The meditation whereof may be of some use to thee, Thales being asked how adversity might best be borne, answered by seeing our Enemies in worse estate than ourselves. CHAP. XXXIX. That the more we suffer here (so it be for righteousness sake) the greater our reward shall be hereafter. FIfthly, We shall bear the Cross with more patience and comfort; if with Moses we shall have respect unto the recompense of reward, which is promised to all that (notwithstanding what they shall suffer) persevere in well doing. Great are our trials, but salvation in heaven will one day make amends, when we shall have all tears wiped from our eyes, when we shall cease to grieve, cease to sorrow, cease to suffer, cease to sin; when God shall turn all the water of our tears into the wine of endless comfort; Yea, when our reward shall be so much the more joyous, by how much more the course of our life hath been grievous. First, see what promises are made to suffering, Blessed are they which mourn, s●ith our Saviour, for they shall be comforted, Ma●th. 5. 4. Blessed are they which suff●● persecution for righteousness, for theirs is the Kingdom of Heaven, Verse 10. They that suffer here for well doing, shall be Crowned hereafter for well suffering. Blessed shall you be when men revile you, and persecute you, and say all manner of evil against you for my sake falsely. Rejoice and be glad, for great is your reward in Heaven, V●rs. 11. 12. And nothing we s●ffer here, can be compared either with those woes we have deserved in Hell, or those joys we are reserved to in Heaven. When Marcus Marcellus who was the first that saw the back of Hannibal in the field, was asked how he durst enter into battle with him, he answered, I am a Roman borne, and a S●uldier, and by him I shall make my renown everlasting: How much more should the hope of life immortal, which is the life of our lives m●●t●●l whe● our sortitude, and encourage us in the Christian warfare? Yea, it hath not only been common for men in a bravado, to encounter death, for a small flash of honour, but you shall see a hired servant venture his life, for his new master that will scarce pay him his wages at the years end. And can we suffer too much for our Lord and Master, who giveth every one that serveth him, not Fields and Vineyards, as Saul pretended, 1 Sam. 22. Nor Towns and Cities, as Cicero is pleased to boast of Caesar: but even an hundreth fold more than we part withal in this life, and eternal mansions in Heaven? John 14. 2. And certainly nothing can be too much to endure, for those pleasures which endure for ever. Yea, if the love of gain makes the Merchant refuse no adventures of Sea, if the sweetness of Honey makes the Bears break in upon the Hives, contemning the stings: Who would not get Heaven at any rate, at any cost or trouble whatsoever? Bu● to go on, Behold, saith God, it shall come to pass, that the Devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days; yet fear none of those things which thou shalt suffer. For be but thou faithful unto death, and I will give thee the crown of life, Revel. 2. 10. And again, Blessed is the man that endureth temptation; for when he is tried he shall receive the crown of life, James 1. 12. A Crown without cares, without rivals, without envy, without end. Now if you consider it, The gain with hardness makes it far less hard; The danger's great, but so is the reward. The sight of glory future, mitigates the sense of misery present: For if Jacob thought not his service tedious, because his beloved Rachel was in his Eye, what can be thought grievous to him, that hath Heaven i● his eye? Lastly (not to enlarge myself as I might in promises of reward) Whosoever shall forsake Houses, or Brethren, or Sisters, or F●●her, or Mother, or Wife, or Children, or Lands, for my name's sake, he shall receive an hundred fold more, and shall inherit everlasting life, Matth. 19 29. This is a treasure worthy our hearts, a purchase worth our lives. Wherefore eye not the stream thou wadest through, but the firm Land thou tendest too. And indeed, who is there that shall hear these promises, and compare the seedtime with the Harvest, look up from the root to the f●uit; consider the recompense of the reward, and will not choose ra●her to suffer adversity with the people of God, than to enjoy the pleasures of sin for a season? Heb. 11. 25. Who will not be willing to suffer with Christ, that he may also reign with him? 2 Tim. 2, 12. Who will not suffer these light afflictions which are but for a moment, when they cause unto us a far more excellent and eternal weight of glory? 2 Cor 4. 16, 17. Was Lazarus for a time extreme miserable? he is now in Abraham's bosom. Yea, blessed Lazarus, thy sores and sorrows soon ceased, but thy joys are everlasting. Now me thinks if thou but considerest that thy pain will shortly pass, but thy joy shall never pass away; it should prove a notable sovereign Cordial to strengthen thee; not only against reproaches which attend thy profession, but even against fire and faggot. Who would not be a Philpot for a month, or a Lazarus for a day, or a Stephen for an hour, that he might be in Abraham's bosom for ever? nothing can be too much to endure for those pleasures which endure for ever. It is true, If in this life only we had hope in Christ, we were of all men the most miserable, as the Apostle speaks, 1 Cor. 15. 19 But thou must consider, that as this life is our Hell, and the wickeds Heaven, John 16. 20. So the next life shall be their Hell, and our Heaven, Vers. 21. 33. Prov. 16. 4. As Dives was in Abraham's bosom, when Lazarus was in torments; so Lazarus was in Abraham's bosom, when Dives was in torments, Luke 16. 23, 25. And herein we fare no worse than Christ; Did not his spirit pass from the Cross into Paradise? Did not he first descend into Hell, and then had his ascension? Suppose thy sufferings be great, what then? Assure thyself, that every pang is a prevention of the pains of Hell, and every respite an earnest of Heaven's rest; and how many stripes dost thou esteem Heaven worth? It is true, flesh and blood is so sensual, that it feels a little pain in the finger, a great deal more than the health of the whole body. But let us better consider on it, and behold at once the whole estate of a Christian, we shall see his peace exceed his pain; yea, we shall see both the torments present, and the glory following: hope makes absent joys present, wants, plenit●des, and beguiles calamity, as good company does the way. The poor Traveller in thinking of his In●e, goes on more cheerfully, and the bondman in calling to mind the year of Jubilee. When the Apprentice calls to mind that his years of covenant will now shortly expire, and then he shall have his freedom confirmed, the very remembrance thereof maketh many laboursome works seem more light, and less grievous unto him, neither doth he afterwards repent it. Did it ever repent Jacob, when he came to inherit his Father's blessing, that he had endured a long exile, and tedious bondage? Or Joseph, when he was once made Ruler in Egypt, that he had formerly been sold thither, and there imprisoned? and he had never been a Courtier, if he had not first been a prisoner? Or did it repent the Israelites when they came to inherit the Land of promise, that they had formerly been forty years passing through a forlorn Wilderness. Or which of God's servants did ever repent that they had passed the apprenticeship of their service here, and were now gone to be made free in glory? If so, let us do and suffer cheerfully, patiently, courageously, what God imposeth upon us: knowing that after we have sweat and smarted but six days at the utmost, then cometh our Sabbath of eternal rest, which will make amends for all; knowing that death ends our misery, and begins our glory, and a few groans are well bestowed for a Preface to ●n immortal joy. Let then our eyes be continually on the joys which follow, and not on the pain which is present; the pain neglected and unregarded cannot be very uncomfortable. But that there is reward promised to those which suffer in Christ's cause, is not all; for our reward shall be answerable to our sufferings: the greater our sufferings are here, the greater shall our reward be hereafter: Matth. 16. 27. The deluge of calamites may assault us, but they shall exalt us. By our crosses sanctified, weight is added to our Crown of bliss: for according to the measure of our afflictions, God weigheth unto us of his graces, that we may be able to bear them; and according to the measure of our graces, he proportioneth our glory, and future happiness. Suffering for the Gospel is no inferior good work, and every one shall be rewarded; though not for, yet according to his works: Psal. 62. 12. Rom. 2. 6. Revel. 22. 12. The Apostles tell Christ, we have left all and followed thee: Matth. 19 27. Christ tells them, when I sit on my Throne, ye shall sit on Thrones with me: Vers. 28. They that turn many unto righteousness, shall shine as the stars in the Kingdom of Heaven: Dan. 12. 3. And they that suffer Martyrdom, shall be clothed with long white robes, and have Palms in their hands: Revel. 6. 9, 11. Now, there be three sorts of Martyrs; Re & intention; intention, non re; re, non intention: in both deed and intention, as was Saint Steven; in intention, not deed, as was Saint John; in deed, not in intention, as were the Innocents'. But, where the conflict is more hard, the conquest obtained shall be more glorious: for as chrysostom speaks, according to the tribulations laid upon, and born by us; shall the retribution of glory be proportioned. Yea, ever where more work is done, there more wages is given; and when the fight, or conflict is sharper, and the victory harder, the glory of the triumph is greater, and the Crown of reward more glorious. Whence it was that those Saints in the Old Testament, which were racked and tortured, would not be delivered, or accept of their enemies fair offers, to the end they might receive a better resurrection, and a more glorious reward: Heb. 11. 35. Neither would we wish our work easier; or our burden lighter; if we looked up to the recompense of reward: for it may be well applied here, which was mis-applyed in the trial of that holy man Job, We do not serve God for nothing. Though we must not serve him merely for reward, as hirelings, nor for fear, as servants; but as children for love. O that (when we suffer most) we could but meditate, and look upon with the eye of faith, the fullness of those joys, and sweetness of those pleasures; which (having once finished our course) we shall enjoy at God's right hand for evermore: Psal. 16. 11. being such as eye hath not seen, 〈◊〉 ear heard, neither hath entered into the heart of man to conceive: 1 Cor. 2. 9 For certainly the remembrancer thereof, would even raise up our souls from ourselves, and make us contemn and slight what ever our enemies could d●e; as it did our Forefathers: much more to slight reproaches, which are such bugbears to a great many. And no marvel, if that which hath made so many contemn fire and faggot, make us contemn the blasts of men's breath. But I hope enough hath been said, in showing that our enemies instead of robbing, enrich us; and in lieu of hurting, pleasure us; ●ith they greate● our graces, and augment our glory: sith, if the conflict be more sharp, the Crown will be more glorious. Wherefore, if our trials be small, let us bear them with patience, which makes even great burdens easy; if they be great and grievous, let us bear them patiently too; since great is the weight of glory that ensueth them: whereas, no suffering, no reward; yea, if we be not cousined here, we shall be condemned hereafter: 1 Cor. 11. 32. And whether had you rather rejoice for one fit, or always? you would do both, which may not be; you would be both Dives and Lazarus, have happiness both here, and hereafter: pardon me, it is a f●nd covetousness, and idle singularity to affect it: What, that you alone may far better than all Gods Saints? That God should straw Carpets for your feet only, to walk unto your Heaven; and make that way smooth for you, which all Patriarches, Prophets, Evangelists, Confessors, and Christ himself have found rugged, and bloody? Away with this self-love, and come down you ambitious sons of Zebedee; and ere you think of sitting near the Throne, be contented to be called unto the Cup. Now is your trial: Let your Saviour see how much of his bitter potion you can pledge; then shall you see how much of her glory he can afford you. In all Feasts the coursest 〈◊〉 are 〈◊〉 first: be content to drink of his Vinegar and ●all, and after you shall drink new Wine with him in his Kingdom. Besides, without some kind of suffering, how shall your sincerity be approved? Even nature is jocund and cheerful whiles it prospereth, but let God withdraw his hand, no sight, no trust: The Mother of Micha, while her wealth lasteth, can dedicate a good part of her silver to the Lord, but now she hath lost it, she falls a cursing: Judges 17. 1, 2, 3. Catiline, whiles poor, had many seeming virtues, but having feathered his nest, you could hardly say, whether he was most lavish of his money, or his modesty. But to be equally good in a prosperous, and adverse condition, deserves praise: When our resolution and practice is like that Maids in Plutarch, who being set in the Market to be sold; wh●n a Chapman asked her, Wilt thou be faithful if I buy thee? said, Yea that I will, though you do not buy me. We all are never weary of receiving, soon weary of attending; we are ready to shrink from Christ, so soon as our profits or pleasures shrink from us: but if with the Needle of the Compass, in the midst of tempestuous weather, we remain always unmoveable, and stayed upon one point, it is a sign the Loadstone of the Gospel hath changed our hearts; and we are governed by Christ, as the Needle is by the North-Pole. Wherefore, if God should not frame outward things to thy mind, do thou frame thy mind to endure with patience and comfort what he sends; and this will be an Odour smelling sweet, a Sacrifice acceptable, and p●easant to God: yea, herein thou shalt approve thyself with David, a man after Gods own heart; ●nd you know, that as David was unto God according to his heart, so was God unto David according to his. CHAP. XL. Application of the former grounds. ANd so you have the residue of the grounds of comfort; it remains that I should apply them: For this Doctrine, though it be better understood than practised; as Cassandr● was better known than trusted: yet being both known, applied, and duly trusted to, will (like the Sun) not only delight our understandings with its contemplation, but also warm and quicken our affections. Wherefore, is there any weak Christian so whitelivered with Nicodemus, that the reproaches and persecutions which attend his profession, make him ashamed of Christ; or cause him to think that it is in vain to serve the Lord: whereby he is frighted out of the narrow way that leadeth to life? Let him draw near, for 〈◊〉 chiefly direct my speech unto him: Are afflictions and persecutions so necessary and profitable, as hath been showed? Doth not God only gain glory by our sufferings, but do they also bring 〈◊〉 to repentance, and amendment of life? stir us up to prayer, wean us from the love of the world, keep us always prepared for our enemy's assaults, discover whether we are sincere or no, make us humble, improve all Christian graces in us? Is God more specially present with us in afflictions? Cannot our enemies diminish one hair of our heads, without God's special leave and appointment? Hath he promised that we shall not be tempted above our strength? Are these stripes the chiefest tokens and pledges of God's love and adoption? Were none of his children ever exempted from the like? And lastly, shall our momentany sufferings be rewarded with overlasting glory? Yea, shall our glory be increased, as our sufferings have been more? Then let them serve as so many restoratives to thy fainting spirit; yea, lift up thy hands which hang down, and strengthen thy weak knees: Heb. 12. 12. For I suppose thy fainting and drooping is from fear, and thy fear from doubting, and thy doubting from unbelief, and thine unbelief chiefly from ignorance of these things: and whence is thine ignorance of th●se but this? Thou hast never been conversant in the book of God; or if thou hast, thou didst never seriously ponder these Scriptures which have formerly been rehearsed: for hadst thou seriously considered them, thou wouldst not have dared to make that an occasion of grief and prejudice, which the Spirit of God maketh the greatest c●use of joy and confirmation that can be. For what can be spoken more express, direct, and significant? What demonstrations can be given more solid? What Fortifications or Bulwarks so strong and safe against the affronts of Satan, and the World? Thou sayest thou art persecuted for well-doing, and therefore thinkest it a strange thing. God saith it is, and ever hath been common to all his children, not Christ himself excepted. Take notice of these things, (for it is the God of all truth and blessedness that speaks them) and apply them to thyself, as if they were particularly spoken to thee by name, even as when twenty be in a room, where is a fair well-drawn picture; every one thinks the picture looks upon him: and have not more modesty or manners (in leaving those dishes for thy betters) then will do thee good. Be not like a Monkey, which looking in a Glass, thinks he sees another Monkey's face, and not his own: and know withal, that it is no small sin even to doubt, when we have Gods command and warrant to secure us. Thou thinkest thyself miserable; God saith, thou art blessed: Thou sayest, thou art hated of the world; God saith thou art beloved of Christ, who hath chosen thee out of the world: Thou thinkest it a shame to be reproached, God saith, it is thy glory: Thou grievest at it, God saith, thou hast great cause to rejoice; for it showeth thee to be borne of God, thine enemies to be the seed of the Serpent: Thou sayest that all things go cr●sse with thee, God saith, that all things shall work together f●r the best; it may be, the increase of thy temporal happiness: however, that it shall be for the improvement of thy graces here, for the advancement of thy glory hereafter. Thou thinkest it a sign of displeasure, God saith, it is to thy Enemies a token of perdition, but to thee of salvation: Thou thinkest thyself near forsaken, God s●ith, The spirit of glory, and of God, resteth upon thee: Thou sayest, thou shalt one day perish; God saith, that neither things present, nor things to come, shall ever be able to separate thee from the love of God, which is in Christ Jesus our Lord. Thou thinkest the Lord doth not hear thee, because he doth not presently answer thee in the things that thou requirest: I tell thee, it were ill for the best of us, if we were permitted to be our own choosers: Let Peter have his desire, and his Master shall not die, so Peter himself and the whole world had been lost; in unfit supplications we are most heard, when we are repelled: our God oftentimes doth answer our prayers with merciful denials, and most blesseth us in crossing our desires. We may ask either bad things to a good purpose, or good things to a bad purpose, or good things to a good purpose, but in an ill season. Now, if we ask what is either unfit to receive, or unlawful to beg, it is a great favour of our God, to be denied: granting is not always the effect of love; if so, then had Paul been less loved than Satan: Satan begged but once, and had his pr●yer granted, concerning Job: S. Paul begged thrice, that he might not be bufferted; yet was denied: Satan begged his shame, who envied his success? Saint Paul, that freedom from temptation, which would have been wo●se, had then wanted: yea, if granting were always an effect of love, than was our ●●●ssed Saviour less loved than Satan; for the Lord would not let the Cup of his passion pass from him upon his earnest prayer, which he made as he was Man. But you must know, that denials in some cases, are better than grants; the Lord will not take away the body of sin from us, upon our earnest prayers, yet he granteth us that which is equivalent, viz. Grace, to subdue our corruptions; and withal, takes away the occasion of pride, which is better: for certainly he is more supported of God, that hath grace given him to conquer a temptation; as had the Martyrs, in b●ing able to suffer those tortures; than another who is excused to fight. Again, we must not measure Gods hearing of our suit, by his present answer, or his present answer by our own sense: touching the first, Zachary a long time failed of a Son for all his Prayer, but when he had even forgot that Prayer, he had a Son; the Angel brings him good news: Luke 1. 13. Thy prayer is heard: When did he make this Prayer? Not lately; for than he was grown old, and had given over all hope of a child: so that his request was passed over many years, and no answer given. The like example we have in H●nnah, who pouring out her soul before the Lord, in the trouble of her spirit; God did not immediately tell her by revelation that she should conceive a Son, but he gave her for the present faith; which did work in her j●y, and peace of conscience: for (saith the text) she looked no more sad; and when she had waited his leisure a certain time, The Lord remembered her with a Son: 1 Sam. 1. There is nothing between God and thee but time; prescribe not his wisdom, h●sten n●t his mercy, his grace is enough for you n●w, his glory shall be more than enough hereafter. Tarry a little the Lords leisure, deliverance will come, peace will come, joy will come▪ thy tears are reserved, t●ine hunger shall be satisfied, thy sorrow shall be comforted. In the mean while, to be patient in misery, makes misery no misery▪ while we consider that when a little brunt is once past, troubles will cease; but joys shall never cease. Wherefore, let us never give over, but in our thoughts knit the beginning, progress, and end together; and then shall we see ourselves in Heaven, out of the reach of all our enemies. 2. To prove that we are not to judge of GOD'S answering our prayers by our own sense, I need but to instance the Woman of Canaan, (as what can speed well, if the prayer of saith from the knees of humility succeed not?) and yet behold, the further she goes, the worse she fares; her discouragement is doubled with her suit: it is not good (saith our Saviour) to take the children's bread, and cast it to dogs; here was cold comfort: yet, stay but a while, he clears up his brows, and speaks to her so comfortably, that 'twere able to secure any heart, to dispel any sears. O Saviour, how different are thy ways from ours, when even thy severity argues savour! The trial had not been so sharp, if thou hadst not found the faith so strong, if thou hadst not meant the issue so happy: it is no unusual thing for kindness to look sternly for the time, that it may endear itself more, when it lists to be discovered. It was cold comfort that the Cripple heard from Peter and J●hn, when he begged of them an alms, Silver and Gold have I none: but the next clause, Rise up and walk, made amends for all. O God, we may not always measure thy meaning by thy semblance; sometimes what thou most intendest, thou showest lest: in our afflictions thou turn'st thy back upon us, and hidest thy face from us, when thou most mindest our distresses. So Jonathan shot the arrows beyond David, when he meant them to him: So Joseph calls for Be●jamin into bands, when his heart was bound to him in the strongest affection; so the tender mother makes as if she would give away her crying Child, whom she hugs so much closer in her bosom. If thou pass by us whiles we are struggling with the tempest, we know it is not for want of mercy, thou canst not neglect us. Oh let not us distrust thee! if thou comest, it is to relieve us; if thou stayest, it is to try us: howsoever, thy purpose is to save us. Surely God will work alone, and man must not be of his council. Wherefore many times he deals with wicked men, as Eutrapllus sometimes did with his Subjects; who, when he was minded to do a poor man a mischief, would give him abundance of wealth; whereas contrarily his Children s 〈…〉 de themselves crossed with a blessing. As when Isibel Queen of England was to repass from Zealand into her own Kingdom, with an Army, in favour of her Son against her Husband, had utterly been cast away, had she come unto the Port intended, being there expected by her enemies: but providence, against her will, brought her to another place, where she sasely landed. Yea, this I have seen, two men striving for the way, one receiving a switch over the face, draws his Rapier to kill the other; but by a providence in making the offer, his saddle swayed to the horse belly; whereby in all likelihood the one was saved from killing, the other from hanging: for before he could make after him, he was rid a mile. And have not some been detained (by a violent storm) from coming home, whereby they have been exempt from feeling the downfall of their house. Sure I am, the letting fall of my Glove in the dark, once proved a means of saving me from drowning; while another stepping before me, found the danger to his cost. And indeed, how infinitely should we entangle ourselves, if we could sit down and obtain our wishes! do we not often wish that, which we after see would be our confusion; because we ignorantly follow the flesh, and blinded appetite, which looks on nothing but the shell and outside; whereas God respecteth the soul, and distributeth his favour for the good of that, and his glo●y? It is an argument of love in the Father, when he takes away the Child's knife, and gives him a book. We cry for riches, or liberty, or peace, they are knives to cut our fingers; wherefore God gives us his word, the riches of Verity, not of Vanity; He giveth us that glorious liberty to be the Sons of God, he gives us that peace which the world cannot give, nor take away: wherefore let the Christian understand, God his Physician, Tribulation his Physic; being afflicted under the Medicine, thou criest; the Physician hears thee, not according to thy will, but thy weal; thou canst not endure thy malady, and wilt thou not be patient of the remedy? No man would be more miserable, than he that should cull out his own ways: What a sp●cious show carried Midas his wish with it; and how did it pay him with ruin at last? Surely, I have seen matters fall out so unexpectedly, that they have tutored me in all affairs, neither to despair, nor presume; not to despair, for God can help me; not to presume, for God can cross me: One day made M●rius Emperor, the next saw him rule, and the third, he was slain of his Sould●ers. Well then, if with Paul thou hast besought the Lord often, that thy present affliction might dep●rt from thee, and canst not be heard in the thing which thou distressed, know that thou art heard in that which is more conducible to thy Profit; and consequently rejoice more in that thy petition is denied, than if it had been granted. This was the use which Saint Paul made of God's denial, and he knew what he did; though he had as much to boast, and rejoice of, as any one living: yet, saith he, Of myself I will not rejoice, except it be of mine infirmity: That is, afflictions, repreaches, persecutions, inward temptations, fears, distrusts, etc. But in these I will very gladly rejoice; Why? That the power of Christ may dwell in me: Note his reason, he had heard God say, that his power was made perfect through weakness, 2 Cor. 12. 8, 9 Neither had he only cause to rejoice in his infirmities, but all God's people have the same cause to rejoice; for what the spirit of comfort speaks in this, and in all the former places recited, do equally belong to thee for thy consolation, with all the regenerate; for whatsoever was written afore-time, was written for thy learning, and mine; that we through patience, and comfort of the Scriptures, might have hope: Rom. 15. 4. And accordingly, will a good hearer apply to himself whatsoever is written in the Word, for as the stomach sends the strength of the meat into every member of the body, so we should send to the eye that which is spoken to the eye, and to the ear that which is spoken to the ear, and to the tongue that which is spoken to the tongue, and to the hand that which is spoken to the hand; and so to the heart, and every faculty and member of soul and body: if we hear comfort, we should apply it to fear; if we hear a promise, we should apply that to our distrust; if we hear a threatening, we should apply that to our presumption; and so fill up the gap still where the Devil would enter. And indeed, had it not been for this A 〈…〉 va Coeles●is, David had surely fainted in his affliction: Psal. 27. 13. & 119. 72. but this good word from He ●●en fetched him again when he was ready to sink: and indeed, if Moses and the Prophets, the Evangelists and the Apostles will not comfort us in this case, then as Abraham told Dives in another case, nothing will persuade, nor prevail. Believest thou the former Scriptures spoken by Christ, and his Apostles? I know that thou believest, with some mixture of unbelief; and art almost persuaded, not only to do, but to suffer cheerfully for well doing. But why dost thou not altogether believe, that it is a blessed and happy thing thus to suffer: Matth. 5. 10, 11, 12. That thou hast great cause to rejoice and be glad, that thou art counted worthy to suffer shame for Christ's Name? Acts 5. 41. Thou seest it is not for nothing that David acknowledgeth it was good for him that he was afflicted, Psal. 119. 71. that Job blesseth the time that ever he was corrected, Job 42. that Jeremy prayed for correction as a good thing, Jer. 10. 24. that a whole Church voted the same, Lament. 3. 27. It is not for nothing that Christ saith, Blessed and happy are yes when men revile you, and persecute you; That Saint James saith, Count it exceeding joy, when ye fall into divers temptations: James 1. 2. It is not for nothing that Saint Paul saith, I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in inguish, for Christ's sake; etc. 2 Cor. 12. 10. That Peter and John, when they were beaten and imprisoned, departed from the Council, rejoicing that they were counted worthy to suffer rebuke for Christ's Name, Acts 5. 41. For even bearing the Cross with Christ, is as great a preferment in the Court of Heaven, as it is in an earthly Cou●t for the Prince to take off his own Robe, and put it on the back of one of his servants; as you may perceive by the Lord's speech to Paul: Acts 9 15, 16. & 23. 11. and our Saviour Christ's words to his Apostles, Acts 1. 8. yea, to suffer for Christ (saith Father Latimer) is the 〈◊〉 privilege that God gives in this world: and the story of 〈◊〉 is a 〈…〉 k-case to prove it: for did not God by him, as sometimes a Schoolmaster with his Pupil, who when he hath polished and perfected a good Scholar, brings him forth, provokes adversaries to set upon him with hard questions, and takes a pride to see the fruit of his own labours. And in the wars, to have the hottest and most dangerous services imposed upon them by their General, is accounted the greatest honour: neither will he confer the same upon any, but the stoutest and most valiant. This Rod of the Lord (like Ah●suerus his Sceptre) is never stretched forth toward any of his, but in great love and favour. It is like the kiss, which Cyrus in Zenopho● gave to Chrysanthas, which was accounted a greater and more special favour, than the Cup of Gold which he gave to Artabazus: Which being so, let us in this particular imitate the Muscovitish women, who will not think their husbands love them, unless they chastise them; and the Indians, who are ambitious to be burnt with them; and the Thracians, who are proud to wear their scars. Moses esteemed the reproach of Christ greater riches than all the treasures of Egypt: Heb. 11. 25. 26. and the Apostles esteemed it a grace, to be disgraced for him: and shall we grumble, or think much at it? No: in the greatest extremity of straits, let us acknowledge it a favour, and give him thanks: and so much the rather, for that it is more acceptable to God, to give him thanks once in adversity, than six hundred times in prosperity, as a grave Divine well observes: and indeed, it is the sum of all Religion to be thankful to God in the midst of miseries. True, it is hard for J●b, when the terrors of God fight against him, and the Arrows of the Almighty stick so fast in him, that the venom thereof hath drunk up his spirit, Joh 6. 2●3, 4. to think it a special favour and dignity; but so it was, being rightly considered. It was hard for joseph's brethren to hear him speak roughly unto them, take them for spies, accuse them of theft, and commit them to prison, Gen. 42. 30. and think it is all out of love; much more hard for Simeon to he culled out from the rest, and committed to ward, while his brethren are set at liberty; V●rse 24. and yet it was so; yea, he loved him best, whom he seemed to favour least: yet such is the infirmity of our nature, that as weak eyes are dazzled with that light which should comfort them; so there is nothing more common with God's Children, then to be afflicted with the causes of their joy, and astonished with that which is intended for their confirmation. Even Manoah conceives death in that vision of God, wherein alone his life and happiness did consist: Judges 13. 22. And the Shepherds, Luke 2. who were sore afraid, when the Angel of the Lord came to bring them good tidings of great joy to all people: viz. their Saviour's Birth, which was Christ the Lord. V●rs. 9, 10. But what hath been the answer of GOD always to his children in such their ecstasies, but this? Fear not Gideon, Judges 6. 23. Fear not Joseph, Matth. 1. 20. Fear not Zachary, Luke 1. 12, 13. Fear not Abraham, for I am thy shield, and thine exceeding grea● reward: Genesis 15. 1. Fe●re not Paul, for I am with thee, and no man shall lay hands on thee to do thee hurt, etc. Acts 18. 9, 10. The words are often repeated (as Pharaohs dreams were doubled) for the sureness. Yea, to the end, that we should be fearless in all our sufferings, so long as we suffer not as evil doers: 1 Peter 4. 15. Fear not, as one well notes, is the first word in th'annunciation of Christ's conception; and the first word in the first Annunciation of his Birth; and the fi●st word in the first Annunciation of his Resurrection; and almost the last words in his last exhortation, a little before his death, are, Let not your hearts be troubled, and be of good comfort; strengthening his followers, and sweetening his cr●sse by divers forcible reasons: Luke 21. Mark 13. And the words of dying men have ever been most emphatical, most effectual. Nay, more than all this, if yet thou wilt not be comforted, look but John 16. 20. and thou shalt have thy Saviour assure thee by a double bond; his Word I say▪ Oath Verily, verily, I say unto you; that though for the present you do fear, and sorrow, and weep; yet all shall be turned into joy, and that joy sh●ll no man be able to take from you: Verse 22. And so much of the Patience of the Woman's seed. And so much of the Innocency, of the Woman's seed. And so much of the Felicity, of the Woman's seed. If you will see the Malice, of the Serpent's seed: If you will see the Subtlety, of the Serpent's seed: If you will see the Misery, of the Serpent's seed: Read two late Treatises, SIN STIGMATISED, and THE CURE OF PREJUDICE. FINIS. Three Prayers for a Family, if at any time they shall be thought too long, read only the English letter and pass by the Roman; or you may continue any one part which goes between. Jer. 10. 25. Power out thy fury upon them that know thee not, and upon the Families that call not on thy name. Psal. 145. 18. Rom. 10. 12. The Lord is nigh, and rich unto all that call upon him in truth. Isay 65. 24. Before th●y call I will answer, and whiles they are yet speaking I will h●●re. Jer. 33. 3. Call unto me and I will answer thee, and show thee great and mighty things, which thou knowest not. 1 John 5. 14. If we ask any thing according to his will, he heareth us. John 16. 23. Mat. 21. 22. Whatsoever ye shall ask the Father in my name, believing he will give it you. Psalm. 55. 17. Evening and Morning, and at Noon will I pray. A Prayer for the Morning. O Lord prepare our hearts to pray; O Most glorious Lord God, and in Jesus Christ our most merciful and loving Father in whom we live and mo●e and have our being: in the multitude of thy mercies, we desire so approach unto thee, from whom all good things do proceed; who knowest our necessities before we ask, and our ignorance in ask. It is true, O Lord, if we should consider only our own unworthiness, and how we have heretofore abused 〈◊〉 goodness and long suffering towards us; 〈…〉 ht rather despair with judas, and like Adam run from thee, then dare to approach thy glorious presence, For we confess O Lord, to the shame and confusion of our own ●ares, that as we brought a world of sin into the World with us, and deserved to die so soon as we began to live; so ever since that thou hast spared ●s, we have done nothing but add 〈◊〉 unto sin, as thou hast added mercy to mercy: For we have been no less rebellious unto thee, than thou hast been beneficial unto us. We do daily and hourly break all thy commandments, adding unto that our original corruption which we were conceived and ●orne 〈◊〉, all manner of actual transgressions, by sins of Omission, sins of Commission, sins of Ignorance, sins of Knowledge, sins against conscience; yea, sins of Presumption and Wilfulness, and that in thought, word, and 〈◊〉, We have sinned against thy Law, and against thy Gospel, against thy mer●ies, and against thy judgements, against the many warnings, and the abundance of means, afforded by thee to reclaim us, against the spirit of grace continually knocking at the doors of our hearts, with infinite checks and holy motions: Our ears have been always open to the Tempter, shut unto thee; we have abused our eyes to wantonness, our mouths to filthiness, and our feet have been swift to all evil, slow to aught that is good. And as we have committed one sin on the neck of another, so we have multiplied, and many times repeated them, by falling often into the same wickedness, whereby our sins are become for number▪ as the sands of the Sea, and as the Stars of Heaven. Thus as our first Parents left us a large stock of sin, so we have improved the same beyond measure; O that we could have so improved that stock of grace which we have received from thee! But whereas thou gavest us as large a portion, we suddenly lost it. We were created indeed by thee after thine own Image, in righteousness, and holiness, and in knowledge of the truth: But alas! now our understandings are so darkened and dulled, our judgements so blinded, our wills so perverted, our affections so corrupted, our reason so exiled, our thoughts so surprised, our desires so entrapped, and all the faculties and functions of our Souls so disordered, that we are not sufficient of ourselves to think, much less to speak, least of all to do aught that is good. And yet usually like Bladders, we are not more empty of grace, than we are blown up with pride: whereby with Laodicea, we not once see our own spiritual misery and nakedness; But think we are rich and good enough, as wanting nothing; when as scarce any spark of grace yet appears in us. Yea, so far have we be 〈…〉 from loving and serving thee, that we have hated those that do it, and that for their so doing. And so far have we been from performing that vow; which we m●de to Christ in our Baptism, when we took his pres●e money to be his soldiers, and serve him in the f●●ld of this world, against his and our enemies; that we have renounced our vow made to him, and fled from his standard; yea, sought for Satan and the Wo●ld, seeking to win all we could from Christ, by rempting to sin, and by persecuting such as were better than ourselves; so that all our recompense of thy love unto us, hath been to do that which thou hatest, and to hate those whom thou lovest. Ye●, we cannot deny but we have persecuted thee with Paul, denied thee with Peter, be betrayed thee with Judas, and crucified thee with those cruel Jews. Now Lord it being thus with us, how can we expect that th●n should●st hear our prayers, and grant our ●●qu●sts? yea, how can we look for other at thin● hands, then great and grievous, yea, then double damnation? as most justly we have deserved. Yet most merciful Father, being that thou hast given thy Son, and thy Son hi●selfe for the ransom of so many as shall tru●ly 〈◊〉, 〈◊〉 unfeignedly believe in him, who h●th 〈◊〉 〈◊〉 sakes fulfilled all righteousness; 〈◊〉, 〈◊〉 on the Cross, and there made full satis 〈…〉 on f●r the sins of all thine Elect: and s●●ing thou ha●●●ppoynted Prayer, as one special means for the obtaining of thy grace, unto which thou hast annexed this comfortable promise, that where two or three be gathered together in thy name, thou wilt be in the ●idst of them, and grant their requests; and since our Redeemer hath assured us, that whatsoever we shall ask thee in his name, thou wilt give it us: And likewise knowing, that mercy pleaseth thee, and that the sole perfection of a Christian, is the imputation of Christ's righteousness, and the not imputation of his own unrighteousness: We are emboldened to sue unto thee our God, for grace, that we may be able to repent, and believe. Wherefore for thy promise sake, for thy Son's sake, and for thy great names sake, we beféech thee send down thine holy Spirit into our souls, regenerate our hearts, c●ange and purify our natures, subdue our reason, rectify our ●udgements, strengthen our wills, renew our affections, put a stop to our madding a●d ●●ra●ing fancies, beat down in us whatsoever stands in opposition to the S●epter of ●esus Christ; and enable us in some measure, both to withst 〈…〉 that which to evil, and perform that which is good and pleasing in thy sight: Yea, ●ive us repentance never to be repent of, and possess ou● souls with suc● a dreadful awe of thy 〈◊〉, that we may fear as well to commit small sins a● great ones; considering that the least sin is moral without our repentance, and thy mercy: as well fear to sin in secret as openly, since there is nothing hid from thee; as well condemn ourselves for evil thoughts as evil deeds, considering that the Law is spiritual, binding the heart no less than the ha●ds; as well abstain from the occasions of sin, as sin itself; and consider that it is not enough, to abstain from e●ill, unless we hate it also, and do the contrary good. And because every day which does not abate of our reckoning, will increase it; and that by procrastinating, we shall but heap unto ourselves wrath against the day of wrath: Good Lord, suffer us not, we beseech thee, to defer our repentance, lest the custom of evil makes it altogether unalterable in us: or lest we die before we begin to live: or lest thou ●esusest to hear us another day, calling upon thee for mercy: because we refuse to hear thee now, calling to us for repentance. Wherefore, if we be not yet converted, let this be the happy hour of our conversion; that as our bodies are risen by thy power, and providence from sleep, so our souls may daily be raised from the sleep of sin, and the darkness of this world; that so we may enjoy that everlasting light, which thou hast prepared for thin●; and purchased with the blood of thy dear Son, our Saviour Jesus Christ. Give unto us, we beseech thee, a true, lively, and justifying faith; whereby we may lay hold upon those gracious promises, which thou hast made unto us in him; and wherewith we may vanquish all our spiritual adversaries. Seal up unto us the assurance of our salvation, by the testimony of thy blessed Spirit. Give to us thy servants, that wisdom which descendeth from above, that we may be wise unto our eternal salvation: so shall our hearts (instead of a Commentary) help us to understand the Scriptures, and our lives be an Exposition of the inward man. Give us grace, to account all things in this world even as dross, and dung, that we may win Christ Jesus; and Heaven and happiness by means of him. Give us single hearts, and spirits without guile, that we may love goodness for itself, and more seek the power of godliness, than the show of it; and love the godly for thy sake: and because they are godly. Grant that in the whole course of our lives, we may do unto all others, as we would that they should do unto us: considering, that whether we do good or evil, unto any one of thy members, thou takest it as done unto thyself. Discover unto us all our own sins, that we may not be so forward t●●●nsure others, as we have been heretofore. Give us patience to bear thy Fatherly chastisements, which through thy grace sanctifying them to us, become both Medicines to cure us, and Antidotes to preserve us from the sickness of sin: considering, that all the afflictions of this life, are not worthy those joys, which shall be revealed unto us. Finally, good Father we beseech thee, enable us so to walk in thy fear, that in mirth we be not vain, in knowledge we be not proud, in zeal we be not bitter; instruct us by thy wo●d, direct us by thy Spirit, mollify us by thy grace, humble us by thy corrections, w●● us by thy benefits, reconcile our nature to thy will; and teach us so to make profit of every thing, that we may see thee in all things, and all things in thee. And as we are suitors unto thy Majesty, for these thy blessings spiritual: so likewise we humbly beg at thy merciful hands, all necessaries appertaining to our temporal welfare: beseeching thee to bless us in our persons, with health, strength, and liberty: in our estates, with sufficiency, and the right use of it; considering that if we spend what we have 〈◊〉 our own lusts, we may ask, but we shall not receive: in our good names, with an unreprovable report: and so bless and sanctify unto us all the things of this life, that they may be furtherances of us in the way to a better. And now O Lord, since thou hast safely brought us to the beginning of this day, we beseech thee to defend, and direct us in the same: and as thou hast blest us in our lying down, and in our rising up, so protect and prosper us, in our going forth, and in our coming home: shield and deliver us from the snares of the Hunter, who lieth in wait for our souls; and is continually labouring our everlasting destruction. And no less arm us against the allurements of the world, wherein we shall meet with many provocations, and temptations: and that we may not lead ourselves, nor be led into temptation; give us wisdom to beware of men, even of associating ourselves with the vicious, like joseph: le●t otherwise with David, we be drawn to dissemble; or with Peter, to deny thee: for sin is of a catching, and infectious quality; and our corrupt hearts are like tinder, which will kindle with the least spark: especially O Lord, keep us from yielding to their solicitations, or following their customs, of drinking, swearing, slandering, and making the worst construction of things: of mocking, and scoffing a● religion, or the religious: let not custom and example any whit prevail with us, without, or against thy written word; lest we miss of the narrow way, which alone leadesh unto life: only give us wisdom, and grace, to look upon thy Sons whole life, and see how he would speak, and do, before we speak or do any thing: and then having thy word for our warrant, and thy glory for our aim; let no ceusures, nor ●●owtes of any discourage us. And seeing that it is in vain for us to labour, except thy blessing go along with it: neither can our endeavours succeed well, except thou prosper them: bless every one of us in our several places and callings, and so direct us in all we shall take in hand, that whatsoe●er we do, may tend to thy glory, the 〈◊〉 of others, and 〈◊〉 comfort of our own souls: when we shall come to make our final account unto thee for them. And in these our prayers we are not mindful of ourselves alone, but forasmuch as then hast commanded us to pray one for another; as being the members of one and the same mystical body: we beseech thee to bless● thy whole Church Universal, wheresoever dispersed, and howsoever distressed, or despised, far and wide over th● face of the whole earth: and vouchsafe unto thy Gospel such a free and effectual passage, that it may sound throughout all Nations. Yea, we humbly pray thee, let it convert and reclaim the Turks, sews, Infidels, Indians, Atheists, Epicures, Heretics, and Schismatics. Prevent all plots, and projects against the Kingdom of thy Christ: let thy Word and Spirit alone, bear rule in all places. Extend thy tender mercy O Lord, to all Protestants beyond the Seas; to all Christians under the Turks, or other Infidels: strengthen all such as suffer for thy cause, and let thy presence with them counterpoise whatsoever is laid upon them, and enable them to continue constant in thy faith and truth to the end. More particularly, be good unto that part of thy Church planted here amongst us, in this sinful Land, which is even sick with long peace, and prosperity: and endue us with thy grace as thou hast already with other blessings; that they may not rise up hereafter in judgement against us. In a more special manner, be propitious to thy Servant Charles, our gracious King & Governor; to his Royal Consort, to the Noble Prince Charles, and the re●t of that Royal Race; together with the Nobility, Gentry, and Communality. Bless the Tribe of Levi, all Ministers of thy Word and Sacraments: let their lips, O God, preserve knowledge, and their lives righteousness; and forever bless thou their labours: increase the number of those that are faithful and painful; and reform, or remove such as are either scandalous, o● idle: and for a constant and continual supply of their mortality, bless all Schools of learning, and good literature; especially the Universities. Remember in much m●r●y all that are afflicted, whether in body, or in mind, or in both; whether in conscience, groaning under sin; or for a good conscience, because they will not sin: and as thou makest them examples to us, so teach us to take example by them, and learn wisdom by thy hand upon them. And as we pray unto thee, so we desire also to praise thee: rendering unto thy Majesty upon the bended knees of our hearts, all possible laud, and thanksgiving, for all thy mercies and ●a●ours, spiritual, and corporal; temporal, and eternal: for that thou hast freely elected ●s to salvation from all eternity: when thou hast passed by many millions of others, both Men and Angels, whereas we deserved to perish no less than they; and thou mightest ●●stly have chosen them, and le●t us: for that thou hast created ●s Men, and not Beasts; in England, not in Aethiopia, or any other savage Nation: in this clear and bright time of the Gospel, not in the darkness of Paganism, or Popery. For thine unexpressible lo●e, in redeeming us out of Hell; and from those unsufferable and endless torments, by the precious blood of thy dear Son: who spared not himself, that thou mightest spare us. For calling us home to thee by the Ministry of thy Word, and the work of thy good Spirit. For the long continuance of thy Gospel with us, (the best of blessings.) For sparing us so long, and giving us so large a time of repentance. For justifying, and in some measure sanctifying us, and giving us ground for assured hope of being glorified in thy heavenly Kingdom. For preserving us from so infinite many perils and dangers, which might easily have befallen us e●ery day, to the taking away of either our estates, our limbs, or our lives. For so plentifully and graciously blessing us, all our life long, with many, and manifold good things; both for necessity and delight. For peace of conscience, and content of mind. For our health, wealth, limbs, senses, food, raiment, liberty, prosperity. For thy great mercy in correcting us, and turning thy corrections to our good. For preserving us in the night past, from all dangers of body and soul: and for infinite more mercies, of which we could not well want any one: and which are all greatned, by being bestowed upon us, who were so unworthy; and have been so ungrateful for the same. O that we could answer thee in our thankfulness, and obedient walking, one for a thousand. Neither are we unmindful of those national blessings, which thou hast vouchsafed unto our Land in general: as namely, that deliverance from the Spanish Invasion in 88, and from that devilish designs of the Gun-powder-Treason: for preserving us from the noisome, and devouring Plague and Pestilence. Lord grant, that our great unthankfulness for these thy mercies, may not cause thee to deli●er us in●● the hands of our enemies: and although we have justly thereby deserved the same, yet we beseech thee, give us not up unto their wills, neither suffer Popery ever to bear rule over us; nor thy blessed Word and Sacraments to be taken away from us: but continue them unto us, and so our posterity after us, if it be thy good pleasure; until the coming of thy Christ. These, and all things else, which thou knowest we stand in need of, we humbly ●ra●e at thy merciful hands, and that for the alone worthiness, and satisfaction of thy Son; and the honour of our only Redeemer, and Advocate Jesus Christ: to whom with thee O Father, and thy blessed Spirit, ●e given, as is most due, all praise, glory, and dominion, the residue of this day, and for evermore. Amen. A Prayer for the Evening, which would be performed before Supper, and not when we are more prone to sleep, then to pray. O Eternal, Almighty, and incomprehensibl● Lord God; who art great and terrible, of most glorious Majesty, and infinite purity: Creator, and Preserver of all things, and Guider, and Governor of them being created: who ●●●lest Heaven and Earth with thy preseves, and art every where at hand to receive, and hear the prayers of all that repair to thee in thy Christ. Thou hast of thy goodness bestowed so many, and so great mercies upon us, that we know not how to express thy bounty herein. Yea, we can scarce think of any thing more to pray for, but that thou wouldst continue those which thou hast bestowed on us already: yet we covet still, as though we had nothing, and live as if we knew nothing of all this thy beneficence. Thy blessings are without number, yet our sins strive with them which shall be more: if we could count the numberless number of thy Creatures, they would not be answerable to the number of thy gifts: yet the number of our offences which we return in lieu of them, are not much inferior thereunto. Well may we confess with Judas, we have sinned, and there stop; but we cannot reckon their number, nor set forth their nature. We are bound to praise thee above any Nation whatsoever: for what Nation under Heaven en●oyes so much light, or so many blessings as we? above any Creature, for all the Creatures were ordained for our sakes: and yet Heaven, Earth, and Sea, all the Elements, all thy Creatures, obey thy Word, and serve thee as they did at first: yea, call upon us to serve thee: only men for whom they were all made, ingratefully rebel against thee. Thou mightest have said before we were form; let them be Toads, Monsters, Infidels, Beggars, Cripples, or Bondslaves, so long as they live, and after that, Castaways for ever and ever: but thou hast made us in the ●e●t 〈…〉nesse, and nursed us in the best Religion, and placed us in the best Land, and appointed us to the best and only Inheritance, even to remain in bliss with thee for ever: so that thousands would think themselves happy, if they had but a piece of our happiness. Why shouldest thou give us thy Son for a Ransom, thy Holy Spirit for a pledge, thy Word for a guide, thy Angels for our guard; and reserve a Kingdom for our perpetual inheritance? Why shouldest thou bestow health, wealth, rest, liberty, limbs, senses, food, raiment, friends, and the means of salvation upon us, more than upon others, whom thou hast denied these things unto? We can give no reason for it, but that thou art merciful; and if thou shouldest draw all back again, we had nothing to say but that thou wert just: which being considered, why should any serve thee more than we, who want nothing but thankfulness? Why should we not hate the way to Hell, as much as Hell itself? and why should we not make every cogitation, speech, and action of ours, as so many steps to Heaven? Yet, if thou shouldest now ask us what lust is assuaged, what affection qualified, what passion expelled, what sin repented of, what good performed, since we began to receive thy blessings to this day? We must needs confess against ourselves, that all our thoughts, words, and works, have been the service of the World, the Flesh, and the Devil: Yea, it hath been the course of our whole life, to leave that which thou commandest, and to do that which thou forbiddest: yet, miserable wretches that we are, if we could give thee our bodies and souls, they should be saved by it; but thou wert never the richer for them. Perhaps we have a form of godliness, but thou who searchest the heart, and tryist th● reins, knowest that too often we deny the power of it: and that our Religion is much of it hypocrisy, our zeal envy, our wisdom policy, our peace security, our life rebellion, our devotion deadness; and that we live so securely, as if we had no souls to save. Indeed, thy Word and Spirit may work in us some ●●●shes of desire, and purposes of better obedience; but we are constant in nothing, but in perpetual offending, only therein we cease not: for when we are waking, our flesh tempts us to wickedness; if we are sleeping, it solicits us to filthiness; or perhaps when we have offended thee all the day, at night we pray unto thee: but what is the issue of one praying? first we sin, and then we pray thee to forgive it; and then return to our sins again, as if we came to thee for no other end, but to ●rave leave to offend thee: Or, of thy granting our requests, we even dishonour thee, and blaspheme thy name, while thou d●st support and relieve us; run from thee, while thou dost call us; and forget thee, while thou art feeding us: so thou sparest u●, we sleep; and to morrow we sin again. O how justly mightest thou forsake us, as we forsake thee; and condemn us, whose consciences cannot but condemn ourselves! but who can measure thy goodness, who givest 〈◊〉, and forgivest all? though we be sinful, yet though ●lov●st us; though we 〈◊〉 miserably ingrateful, yet thou most plentifully bless●s● us: what should we have, if we did serve thee, 〈◊〉 hast done all these things for thine enemies? O that thou who hast so ind 〈…〉 d us to serve thee, wouldst also give us hearts and hands to serve th●e with thi●e own gifts! We no sooner lived, than we deserved to 〈◊〉; neither n●●d we any more ●o con 〈…〉 e us, th●n w 〈…〉 t we brought into 〈◊〉 world with 〈…〉 spared us to this 〈◊〉, to try if we 〈…〉 〈◊〉 thee 〈…〉 we 〈◊〉 turned 〈◊〉 〈◊〉 by sin: yet 〈…〉 seems to 〈◊〉 〈◊〉 in 〈…〉 to no end: for wh 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by thy Word, we would not ●uffer if in 〈…〉 many ●●ve 〈…〉 ●●t we would not suffer it 〈…〉 mov●d by thy ben 〈…〉 s, but 〈◊〉 wo●ld not suffer them to 〈…〉 with the Devil, that we Devil, that we would 〈…〉 so fast as they come; thy 〈…〉 thy riches covetous, thy ●●ace wan●on, thy 〈◊〉 ●●temperate, thy mercy secure; and all thy benefits serve 〈◊〉 but as weapons to rebel against thee. We have profaned thy days, contemned thy ordinances, resisted thy Word, gréeved thy Spirit, misused thy Messengers, hated our Reprovers, slandered and persecuted thy people, seduced our friends, given ill example to our Neighbours, op 〈…〉ed the mouths of thine and our adversaries, to blaspheme that glorious name after which we are named; and the truth we profess: whereas meaner mercies and far weaker means, have provoked others no less to honour thee, and the Gospel; who may justly rise up in judgement against us. Besides, (which makes our case far more miserable) we can scarce resolve to amend; or if we do, we put off our conversion to hereafter: when we were children, we deferred to repent till we were men: now we are men, we defer until we he old men: and when we be old men, we shall defer it until death, if thou prevent us not: and yet we look for as much at thine hands, as they which serve thee all their lives. Thus while we look upon ourselves, we are ashamed to lift up our eyes unto thee; yea, we are ready to despairs with Cain: yet when we think upon thy Son, and the rich promises of the Gospel, our fear is in some measure turned into joy: while we consider that his righteousness for us, is more than our wickedness against ourselves; only give us faith we b 〈…〉 ch 〈◊〉, and settle it in thy beloved, that we may draw virtue from his death and resurrection, whereby we may be enabled to die unto sin, and live unto righteousness; and it sufficeth for all our iniquities, necessities, and infirmities. It is true, O Lord, as we were made after thine own Image; so by sin we have turned that Image of thine, into the Image of Satan: but turn thou us again, and we shall be turned into the Image and likeness of thy Son: And what though our sins be great, yet thy mercy is far greater than our sins either are, or can be: we cannot be so bad, as thou art good; nor so infinite in sinning, as thou art in pardoning, if we repent. O that we could repent! O that thou wouldst give us repentance! for we are weak, O Lord, and can no more turn ourselves, than we could at first make ourselves: ye●, we are altogether dead in sin, so that we cannot stir the least joint, no not so much as feel o●● deadness, nor desire life, except thou be pleased to raise and restore our souls from the death of 〈◊〉, and grave of long custom, ●o the life of 〈◊〉 〈◊〉 we are to all evil, but reprobate and 〈…〉 sed to all grace and goodness; yea, to all the means thereof. We are altogether of our se●ves unble to resist the force of our mighty advers 〈…〉, but do thou free our wills, and set to thy 〈◊〉 hand, in 〈◊〉 ●owne by thy Spirit our 〈◊〉 〈◊〉: 〈◊〉 by thy grace subdue our unt 〈…〉 〈◊〉, 〈◊〉 we ●●all henceforth as much honour 〈◊〉, as 〈◊〉 our wickedness we have formerly disho 〈…〉. Wherefore of thy 〈◊〉, and for thy great names sake, we beseech thee, t●ke away our stony hearts, and 〈…〉 of ●l●sh: enable us to repent what we 〈◊〉 done, and never more to do what we have once repent, not fostering any one sinew in our souls: reform and change our minds, wills, a●d affections, which we have corrupted; remove all impediments which hinder us from serving of thee, and direct all our thoughts, speeches, and actions to thy glory, as thou hast 〈…〉ted our eternal salvation thereunto. Let not Satan any longer prevail, in causing us to defer our repentance; sicce we know, that late repentance is seldom sincere, and that sickness is no 〈◊〉 time 〈◊〉 so great a work: as many have found that are now in Hell: Neither is it reasonable, thou shouldest accept of our feeble and decrepit old age, when we have spent all the f●ower, and strength of our youth, in serving of Satan: not once minding to leave sin, until sin left us. Yea, O Lord, give us firmly to resolve, speedily to begin, and continually to persevere, in doing, and suffering thine holy will: Inform and reform us so, that we may neither misbeléeve, nor mis-live: subdue our lusts to our wills, submit our wills to reason, our reason to faith; our faith, our reason, our wills, ourselves, to thy blessed word and will. Dispel the thick mists and clouds of our sins, which corrupt our souls, and darken our understandings; separate them from us, which would separate us from thee: Yea, remove them out of thy ●ight also, we most humbly beseech thee, a● far as the East is from the West; and in the merits of thy Son, pardon and forgive us all th●se evils, which either in thought, word, or deed, we have this day, or any time heretofore committed against thee: whether they be the sins of our youth, or of our age; of omission, or commission; whether committed of ignorance, of knowledge, or against conscience, and the many checks and motions of thy Spirit. And because infidelity is the bitter root of all wickedness, and a lively faith the true mother of all grace and goodness: nor are we Christians indeed, except we imitate Christ, and squ●re our lives according to the rule of thy Word: Give us that faith which manifesteth itself by a godly life; which purifieth the heart, worketh by love, and sanctifyeth the whole man throughout. Yea since, if our faith be true and saving, it can no more be severed from unfeigned repentance, and sanctification, than life can be without motion, or the Sun without light: give us spiritual wisdom, to try and examine ourselves, whether we be in the faith or not: that so we may not be deluded with opinion only, as thousands are. Discover unto us the emptiness, vanity, and insufficiency of the things here below, to do our poor souls the least good; that so we may be induced, to set an higher price upon Jesus Christ, who is the life of our lives, and the soul of our souls: considering, that if we have him, we want nothing; if we want him, we have nothing. Finally, O Lord, give unto us, and increase in us all spiritual graces: enlighten our minds with the knowledge of thy truth, and inflame our hearts with the love of whatsoever is good; that we may esteem it our meat and drink, to do thy blessed will. Give us religious thoughts, godly desires, zealous affections, holy endeavours, assured persuasions of ●aith, steadfast waiting through hope, constancy in suffering through patience, and hearty rejoicing from love: regenerate our minds, purify our natures, turn all our joys into the joy of the Holy Ghost; and all our peace into the peace of conscience; and all our fears into the fear of sin, that we may love righteousness, with as great good will, as ever we loved wickedness; and go before others in thankfulness towards thee, as far as thou goest in mercy towards us before them. Give us victory in temptation, patience in sickness, contentment in poverty, joy in distress, hope in troubles, confidence in the hour of death: give us always to think and meditate of the hour of death, the day of judgement, the joys of Heaven, and the pains of Hell; together with the ransom which thy Son paid, to redeem us from the one, and to purchase for us the other: so shall neither thy benefits, nor thy chastisements, nor thy word return ineffectual: but accomplish that for which they were sent, until we be wholly renewed to the Image of thy Son. And now O Lord, seeing the time approacheth which thou hast appointed for rest; and because we can neither wake nor sleep without thee, who hast made the day and night, and rulest both: therefore into thy hands we commend our souls and bodies, beseeching thee to watch over us this night, and preserve us from all our spiritual, and bodily enemies; from thiefs, fire, and from all other dangers. These things we humbly beg at thy fatherly hands and whatsoever else thou knowest in thy divine wisdom to be needful, and necessary for our souls, or bodies or estates, or names or friends, or the who●● Church, better th●n we ourselves can either ask or think: and that for thy name's sake, for thy promise sake, for thy mercy's sake, for thy Son's sake, who suffered for sin, and sinned not; and whose righteousness pleadeth for our unrighteousness: in him it is that we come unto thee, in him we call upon thee, who is our Redeemer, our Preserver, and our Saviour; so whom with thee, and thy blessed Spirit, be ascribed as is most du●, all honour, glory, praise, power, might, majesty, dominion, and hearty thanksgiving, the rest of this night following, and for evermore. Amen. A Prayer to be used at any time. O Almighty, Eternal; most Glorious, and only wise God, giver to them which want, comforter of them which suffer, and forgiver of them that repent; whom truly to know, is everlasting life: We thy poor creatures acknowledge and confess unto thee, who knowest the secrets and desires of all hearts: that of ourselves, we are not worthy to lift up our eyes to Heaven, much less to present ourselves before thy Majesty with the least confidence, that thou shouldest hear our prayers, or accept of our services: but rather that thou shouldest take these our confessions, and accordingly condemn us to the lowest place in Hell: for our continually abusing thy mercy, and those many means of grace, which in thy long-suffering thou hast afforded for our reclaiming. We are the cursed séed of rebellious Parents, we were conceived in sin, and borne the Children of wrath: And whereas thou mightest have executed thy fierce displeasure upon us, so soon as thou gavest us being; and so prevented our further dishonouring thee: we have instead of humbling ourselves before thee our God, and ●●●king reconciliation with thy Majesty: none nothing from our infancy, but added sin unto sin, in breaking every one of thine holy Laws, which thou hast given us as rules and directions to walk by, and to keep us from sinning. Yea, there is not one of thy righteous precepts, which we have not broken more times, and ways, than we can express: so far have we been from a privative holiness, in reforming that which is evil; and a positive holiness in performing that which is good: which thou mayest justly require of us, being we had once ability so to do, if we had not wilfully lost it: for thou didst form us righteous and holy, had not we deformed ourselves; whereas now like Satan, we can do nothing else but sin, and make others sin too, who would not so sin, but for us: for we have an Army of unclean desires, that perpetually fight against our souls; whereby we are continually tempted, drawn away, and enticed through our own concupiscence. Yea, thou knowest, that the heart of man is deceitful above all things; and that the imaginations thereof, are only, and continually evil. O the infinitely intricate windings and turnings of the dark Labyrinths of man's heart! who finds not in himself an indisposition of mind to all good, and an inclination to all evil? And according to this our inclination, hath been our practice: we have yielded our hearts as cages to entertain all manner of unclean spirits, when on the contrary we have refused to yield them as temples for thine holy Spirit to dwell in. We have used all our wisdom, to commit the foolishness of sin: our whole conversation hath been to serve Satan, and fulfil the lusts of the flesh. We even suck in iniquity like water, and draw on sin as it were, with cart-ropes. Neither is there any part, power, function, or faculty, either of our souls or bodies, which is not become a ready instrument to dishonour thee: for as our heart is a root of all corruption, a seedplot of all sin; so our eyes, are eyes of vanity; our ears, ears of folly; our mouths, mouths of deceit; our hands, hands of iniquity: and every part doth dishonour thee, which yet would be glorified of thee. The understanding which was given us to learn virtue, is apt now to apprehend nothing but sin; the will which was given us to affect righteousness, is apt now to love nothing but wickedness; the memory which was given us to remember good things, is apt now to keep nothing but evil things: for sin (like a spreading leprosy) is so grown over us, that from the crown of our heads, to the sole of our feet, there is nothing whole therein, but wounds, and swellings, and soars full of corruption. Yea, our souls and bodies are even a very sink of sin; for like the common shore, we have not refused to welcome any, the most loathsome pollutions: that either the world, our own corruption, or the Devil at any time hath offered unto us. Or, admit we are exempt from some evils, we may thank thee, and not ourselves for it: for we are ready without thy restraining grace, to run out into all manner of enormities whatsoever: we are swift to all evil, but to all good immovable▪ when we do evil, we do it cheerfully, and quickly, and easily; but if we do any good, we do it faintly, and rawly, and slackly. When did we talk without vanity? when did we give without hypocrisy? when did we bargain without deceit? when did we reprove without anger, or envy? when did we hear without wearisomeness? when did we pray without tediousness? such is our corruption, as if we were made to sin, in deed, in word, or in thought. O the pride, passion, lust, envy, ignorance, awkwardnes, hypocrisy, infidelity, vain thoughts, unprofitableness, and the like; which cleaves to our very best actions! and how full of infirmity are our primest performances! for we have not done any one action legally justifyable all our days: neither can aught we do, abide the examination of ●hy strict justice, until it be covered with thy Son's righteousness; and the corruption thereof washed away in his most precious blood. Yea, if thou shouldest behold these our prayers, as they be in themselves, without having respect unto us in Christ Jesus; they would appear no better in thy sight, than a menstruous cloth. Yet, miserable wretches as we are, we like our own condition so well, that we are not willing to go out of ourselves unto thee; who wouldst new make us, according to the Image of thy Son: for by long custom, we have so turned delight into necessity, that we can as willingly leave to live, as leave our lusts: yea, we lo●e our sins so well, and so much above our souls, that (except thou change our hearts) we shall choose to go to Hell, rather than part with them. Thou hast used all manner of means to reclaim us, but nothing will serve; neither the menaces and terrors of thy Law, nor the precepts and sweet promises of thy Gospell● can do it: We are neither softened with benefits, nor broken with punishments; thy severity will not terrify us, nor thy kindness mollify us. No, shouldest thou send an Angel from the dead to warn us, all persuasions would be in vain, since we hear Moses and the Prophets, Christ and his Apostles daily, and are never the better. True, O Lord, there is a main reason of it, which we cannot now help; for naturally we have eyes and see not, ears and hear not, hearts and understand not. Yea, we are quite dead in sin, until thou dost boar our ears, soften our hearts, and break in upon our consciences by the irresistible power of thy Spirit, and by going along with thy Word, shalt quicken our souls, and regenerate the whole man anew: In the mean time we are re●dy to receive all, and return nothing but sin and disobedience; wherein we more than abound: for we have done more against the● this week, than we have done for thee ever since we were borne. And whereas the least of thy mercies, is greater th●n all the courtesies of men, we are not so thankful to thee for them all, as we are to a friend for some one good turn. Neither do we alone lay the fault upon our inability, or want of supply from thee; but upon our own perverseness, and want of endeavour, and putting forth that strength and ability, which thou hast given us: for how long hast thou (O most gracious God) stood at the doors of our hearts; and how often hast thou knocked, when we have refused to open, and let thee in? And if at any time we have been overruled by the good motions of thy holy Spirit▪ yet have we still returned (with the Dog) to our vomit, and (with the Sow) refused the clear streams of thy Commandments, to wallow in the mire of our filthy sins: whereby we have justly deserved, that thou shouldest have called us to an account in the dead of our sleep, and have judged us to eternal destruction; and never have suffered us again to have seen the light of the Sun: the remembrance of which, together with our other rebellions; when we rightly consider them, makes us even speechless like him in the Gospel: as neither expecting mercy, nor daring to ask it. Howbeit, when we call to mind thy manifold mercies, showed to Manasses, Paul, Mary Magdalen, the Thief, and the Prodigal Son, with many others; who were no less vile than we, and who notwithstanding found thee more ready to hear, than they were to ask; and to give above what they durst presume to begs: we stay ourselves, and receive some encouragement from the application of the merits of Christ Jesus; which thou hast promised, shall be a sufficient satisfaction for all our sins: and the rather, for that thou ●allest all that are weary and heavy laden, with the burden of their sins unto thee; with promise that thou wilt ease them: and hast promised, that though our sins be as red as scarlet, thou wilt make them white as snow; and that thou wilt not the death of a sinner, but that he turn from his wickedness and live: and that at what time soever a sinner doth repent him of his sins, from the bottom of his heart, thou wilt blot out all his wickedness out of thy remembrance. And lest we should yet be discouraged, thou who didst no less accept the will of David, than the act of Solomon, hast further promised, that if there be but first a willing mind, thou wilt accept of us according to that which we have, and not according to that which we have not. But forasmuch O Lord, as thou knowest, that it is not in man to turn his own heart, unless thou dost first give him grace to convert; for thou, O Lord, must work in us both the will and the deed: and being that it is as easy with thee to make us righteous and holy, as to bid ●s be such, O our God, give us ability, and willingness to do what thou commandest, and then command what thou wilt; and thou shalt find us ready to do thy blessed will. Wherefore give to us, and increase in us all Christian graces, that we may know, and believe, and repent, and amend, and persevere in well doing. Create in us, O Lord, a new heart, and renew a right spirit within us: take away from us our greedy desire of committing sin, and enable us by the powerful assistance of thy grace, more willingly to obey thee in every of thy Commandments, than ever we have the contrary. Yea, let thy Spirit bear such rule in every one of our hearts, that neither Satan that foreign enemy, and roaring Lion; which seeketh to devour us, may invade us; nor our own? concupiscence, that homebred traitor, may by conspiring with the world, work the ruin and overthrow of our poor souls: but that all our wills which have been altogether rebellious, our hearts which have been the receptacles of unclean spirits, and our affections which are altogether carnal; may be wholly framed according to thy holy and heavenly will. And that we may the better know how to avoid the evil, and do the good, let thy Word as a light, discover unto us all the ●●eights and snares of our spiritual adversaries: yea, make it unto us as the Star which led unto Christ; and thy benefits like the Pillar, which brought to the Land of Promise; and thy Cross like the Messenger, that compelled guests unto the Banquet. Give us, O Lord, to consider, that although sin in the beginning seem never so sweet unto us, yet in the end it will prove the bane, and ruin both of body and soul: and so assist us with thy grace, that we may willingly part with our right eyes of pleasure, and our right hands of profit, rather than sin against thee, and wrong our own consciences: considering that it would be an hard bargain, for us to win the whole world, and lose our own souls. Bless, preserve and keep us, from all the temptations of Satan, the world, and our wicked hearts: from pride, that Lucifer-like sin, which is the forerunner of destruction; considering that thou resistest the proud, and givest grace to the humble: from covetousness, which is the root of all evil; being taught out of thy Word, that the love of money hath caused many to fall into divers temptations, and snares, which drown them in perdition and destruction; from cruelty, that infernal evil, of which thou hast said, that there shall be judgement merciless, to him that showeth not mercy: ●●om hypocrisy, that sin with two faces, whose reward is double damnation; and the rather, because wickedness doth most rankle the heart, when it is kept in, and dissembled: and for that in all the Scriptures, we read not of an hypocrites repentance; from whoredom, which is a sin against a m●ns own body, and the most inexcusable; considering the remedy which thou hast appointed against it: for the punishment whereof, the Law ordained death, and the Gospel excludeth from the Kingdom of Heaven: from profanation of thy Day, considering thou hast said, that whosoever sanctifieth it not, shall be cut off from thy people; and didst command that he should be stoned to death, who only gathered a few sticks on that day: from swearing, which is the language of Hell; considering, that because of oaths the Land doth mourn, and thou hast threatened that thy curse shall never depart from the house of the swearer: from drunkenness, that monster with many heads, and worse than beastlike sin; which in thy Word hath many fearful woes denounced against it: and the rather, for that it is a sin (like the pit of Hell) out of which there is small hope of redemption. Finally, O Lord, give us strength to resist temptation, patience to endure affliction, and constancy to persevere unto the end in thy truth; that so having passed our pilgrimage here, according to thy will, we may be at rest with thee hereafter, both in the night of death, when our bodies shall sleep in the grave, and in the day of our resurrection, when they shall awake to judgement, and both bodies and souls enjoy everlasting bliss. Be favourable to thy people every where; look down in much compassion upon thy Militant Church, and every several member thereof: bless it in all places with peace and truth, hedge it about with thy providence, defend it from the mischievous designs, and attempts of thine, and her malicious enemies: let thy Gospel go on and conquer, maugre all opposition; that Religion and uprightness of heart may be highly set by with all, and all profaneness may be trod under foot. More particularly, be merciful to this sinful Land; thy Servant, our dread Sovereign; his Honourable Counsel; the Civil Magistrates, the painful Ministers, the two Universities; those people that sit yet in darkness; all the afflicted members of thy Son. Lord, comfort the comfortless, strengthen the weak, bind up the broken hearted, make the bed of the sick, be a father to the fatherless, and an husband to the widow; cloth the naked, feed the hungry, visit the prisoners, relieve the oppressed; sanctify unto them all their afflictions, and turn all things to the best to them that fear thee. Prosper the Armies that fight thy battles, and show a difference between thy servants, and thine enemies, as thou didst between the Israelites, and the Egyptians; that the one may be confirmed, and the other reclaimed. These, and all other good things, which for our blindness we cannot ask, vouchsafe to give us thine unworthy servants, not for our sakes, but for thy mercy's sake; and for thy Son our Saviour Jesus Christ's sake, in whom thou art well pleased; and in whom thou wast fully satisfied upon the Cross for our sins: who with thee and the Holy Ghost, liveth and reigneth ever one God, world without end. Let thy mighty hand, and outstretched arm, O Lord, be still our defence; thy mercy and loving kindness in Jesus Christ thy dear Son, our salvation; thy true and holy Word our instruction; thy grace and holy Spirit our comfort, consolation, illumination, and sanctification, now and for ever. Amen. Babes that are inexpert in the Word of righteousness, use milk: But strong meat belongeth to them that are of full age. Heb. 5. 13, 14. THE STATE OF A CHRISTIAN, lively set forth by an Allegory of a Ship Prov. 31. 14. Job 9 26. ●say 23. 1. Rev. 8. 9 under Sail. MY body is the Hull, the Keel my back, my Ne●ke the Stem, the Sides are my Ribbe●, the ●e 〈…〉 es my bones, my flesh the planks, Gristles and ligaments are the 〈◊〉 and ●n●e-●im●●rs; Arteries, veins, and sinews, the several se 〈◊〉 of the Ship; my blo●d is the ballast, my heart the principal Hold, my stomach the Co 〈…〉 e, my Liver the Cistern, my Bowels the Sink, my Lungs the bellows, my Teeth the Chopping-knives (except you divide them, and then they are the 32, p●ints of the Sea-card, both agreeing in number;) Co●coction is the Cauldron, and hunger the Salt or Saw 〈…〉, my belly is the lower Deck, my Kidneys Close Ca●●ins, or recep●acles; my thighs are long Galleries for the grace of the Ship, my arms and hands the Can●ookes, my Midriffs is a large Partition, or Bulk-head; within the circumference of my head is placed the Steeridge room, and chief Cabins, with the Round house where the Master lieth; and these for the more safety and decency, are enclosed with a double fence; the one Dur 〈…〉ter, something hard and thick; the other Pi 〈…〉 mater, very thin and soft, which serveth instead of hangings: The cares are two doors or Seuttles, fitly placed for ●ntertainment; the two Eyes are Casements to let in light, under them is my mouth the Stowidge or Steward's room; my lips are Hatches for receipt of goods, my two Nostrils serve as Grating to let in air; at the one end stands my chin, which is the Beakehead; my forehead is the upper deck; all which being trimmed with my fat instead of pitch, and hair instead of O●kham, are coloured with my skin. The foredeck is humility, the stern charity, active obedience the sails; which being hoist up with the several Yards, Halliers, and Bowling of holy precepts and good purposes, are let down again by fickleness, faintings, and inconstancy; Reason is my Rudder, experience the Helm, hope of salvation my Anchor, passive obedience the Capstaine, holy revenge the Cat and Fish to haul the sheate Anchor, or last hope; fear of osfending is the Buoy, virtues are the Cablo●, haul 〈…〉 d 〈…〉 ires, and sudden ejaculations the shrouds; the zeal of God's glory is my Mainmast, premeditation the foremast, desire of mine own salvation the Mizzen-mast, saving knowledge the B 〈…〉 spirit, Circumspection a sounding line, my Light is illumination, Justice is the ●ard, God's Word the Compass, the meditation of life's brevity a Foure-houreg●asse, Contemplation of the Creatures the cross-staff or jacob's stasfe, the Creed a Sea-grammar, the life of Christ my Lodestar, the Saints falls are Sea-marks, Good examples Landmarks; Repentance Pumps out the sink of my sins, a good Conscience keeps me clean, imputative righteousness is my Flag, having this Motto (BEING CASTANNA DOWN WE PERISH NOT) The flag-staff is sincerity, the Ship is vict 〈…〉 led afresh by reading, hearing, receiving; Books are Long-boates, Letters are little Sciffes to carry and re-carry my spiritual merchandise, Perseverance is my speed, and Patience my name, my fire is lust, which will not be clean extinguished; full feeding and strong drink is the fuel to maintain it, whose flame (if it be not suppressed) is jealousy, whose sparks are evil words, whose ashes is envy, whose smoke is infamy; Lascivious talk is as ●●int and steel, Concupiscence as tinder, opportunity is the match to light it, Sloth and idleness are the Servants to prepare it. The Law of God is my Pilot, Faith my Captain, Fortitude the Master, Chastity the Master's mate, my will the Cousin, Conscience the Preacher, Application of Christ's death the Chirurgeon, Mortification the Cook, Vivification the Calker, Self-denial is an Apprentice of his, Temperance the Steward, Contentation his Mate, Truth the Purser, Thankfulness the Pursers' mate, Reformation the Boatswam, The 4. humours, Sanguine, Choler, etc. are the Quarter-masters, Christian vigilancy undertakes to supply the office of Starbord and Larbord watch▪ Memory is Clerk of the Check, Assurance the Corporal, the Armour Innocency, the Mariner's Angels, Schismatics are searchers sent aboard; my understanding as Master Gunner culls out from those two Budgecaskes of the New and Old Testament, certain threats and promises, which is my only Powder and Shot; and with the assistance of the Gunners mate, holy anger against sin, chargeth my tongue, which like to a Piece of Ordnance shoots them to the shame and overthrow of my spiritual Adversaries. My Noble Passengers are Joy in the Holy Ghost, and the peace of Conscience, whose retinue are divine graces; my ignoble, or rather mutinous passengers are worldly cogitations and vain delights, which are more than a good many; besides some that aee arrant thiefs and traitors, namely pride, envy, prejudice; but all these I'll bid farewell when I come to my journey's end, though I would, but cannot before. Heaven is my Country, where I am registered in the Book of life; my King is Jehovah, my tribute Almsdeeds, they which gather it are the poor; Love is my Country's badge, my language is holy conference, my fellow companions are the Saints. I am poor in performances, yet rich in God's acceptation; The foundation of all my good, is God's free Election; I became bound into the Corporation of the Church, to serve him in my baptism; I was enrolled at the time when he first called me; my freedom is Justification, it was purchased with the blood of Christ, my evidence is the earnest of his Spirit, my privileges are his sanctifying Graces, my Crown (reserved for me on high) is Glorification. My Maker and Owner is God, who built me by his Word, which is Christ; of earth, which was the material: he fraught it with the essence of my soul, which is the Treasure; and hath set me to sail in the Sea of this world, till I attain to the Port of Death▪ which letteth the terrestrial part into the 〈…〉 ur of the grave, and the celestial into the Kingdom of Heaven; in which voyage conveniency of estate is as Sea-room, good affections serve as a tide, and prayer as a prosperous gale a wind, to help forward. But innumerable are the impediments and perils, for here I meet with the proffers of unlawful gain, and sensual delights as so many Sirens; the baits of prosperity (as high banks) on the right hand or weather-shoare, and there with evil suggestions, and crabbed adversity (as Rocks) on the left hand, or Lee-shore, ready to split me; the fear of Hell, like quicksands, threatens to swallow me; Original sin, like weeds, clog me; and actual transgressions like so many Barnacles, hang about me: yea, every sin I commit springs a new leak; my senses are as so many storms of rain, hail, and snow, to sink me; lewd affections are roaring billows and waves; selfe-confidence, or to rely upon any thing but divine assistance, is to lose the Boltsprit; Restitution is heaving goods overboard to save the Ship; Melancholy, is want of freshwater; the scoffs of Atheists, and contempt of Religion in all places, is a notable becalming; the lewd lives, and evil examples of the most, a contagious air; Idleness furs it, and is a shrewd decay, both of Hull and Tackling. Moreover sailing along, and keeping watch, (for they that are Christ's friends, you know, must look for all they meet to be their enemies) we no sooner look up, but presently we ken a man of war, and then we must be for war too, and provide for a skirmish. Now the Gallyon that hath our Pinnace in chase, and always watcheth for advantages to surprise it, is the Piracy of Hell, the Synagogue of Satan; her freight is Temptations and Persecutions, with all the Engines of mischief; in which the Devil is Master, malice the Master's mate, cruelty the Captain, Murder the Cook, Flattery the Calker, Profaneness a Quartermaster, Riot the Steward, Never-content his mate; Pride the Cockeson, Superstition the Preacher, Hypocrisy the Boatswain, Covetousness the Purser, Lust the Swabber, Fury the Gunner, Presumption the Corporal, Sedition the Trumpeter, Drunkenness the Drummer, Vices are the Sails, Custom the Mainmast, Example of the multitude the Foremast, Lusts and passions the Cables, Blindness of mind the Rudder, Hardness of heart the Helm, the wisdom of the flesh the Card, the mystery of iniquity the Compass, the five senses, or if you will, scosling Atheists, profane fowle-mouthed drunkards, and all the rabble of Hell, are the Mariners; lewd affections the Passengers, little conscience the Lodestar; she hath two Tire of great Ordnances planted in her, heresy, and irreligion, (being either for a false God or none) Oaths, Blasphemy, and Curses, are the Powder and Shot, which they spit against all that worship the Lamb, or fight under the ensign of faith; her Armour is carnal security, the Flag in her top is infidelity, the Motto (There is no God but Gain;) Her ballast which keeps her upright, is ignorance; most of her Tackling she has from Rome; Antichrist as Pilot steers her in such a course, that she goes on swiftly, proudly, securely, scorning & scoffing Senach●rib-like) to hear that any Lord should deliver this poor Pinnace out of her hands; yet in the sequel this silly Pink● having the insurance of God's omnipresence, finds not only succour from the Stock of the Church's prayers, which like another Merchant man comes in to the rescue; but likewise that Gods Almighty ●owe● and providence is near at hand, as a strong Castle of defence to free her, whereby she escapes, even as a Bird out of the snare of the Hunter, to praise the Lord, who hath not given her as a prey unto their teeth, that would have swallowed up all quick; but delivered her from such swelling waters, floods of affliction, and streams of persecution, as else had gone over her, and even drowned her soul; as it is Psalm 124. while this great Gallion (though it seem like that Invincible Armada) flies, and (having no Anchor) when the storms of God's wrath arise, down she sinks to desperation, and perisheth in the bottomless pit, or burning lake of fire and brimstone; where we'll leave her, to receive a just recompense of reward. Decemb. 4. 1640. Imprimatur Th: Wykes. I have transiently found (in making up the Index) some literal mistakes, points misplaced, etc. which in viewing of the proofs escaped me, though obvious enough: and I doubt not but the Reader may find others, when perhaps be shall not find the very same: yet none are (I hope) of such consequence, as to a charitable or intelligent Reader, shall need an Errata. The Table. A ABsent, we are apt to think God absent, when he is most present, 255. wickedness, not affliction argues him absent. ibid. Adversaries, in vexing ourselves, we please them. 156 Adversities, distinction of them. 247 Affliction brings to repentance, 12. works amendment of life, 24. sti●s up to Prayer, 30. weanes from the world, 35. keeps us prepared, 43. discovers hypocrites from true believers, 46. tries the truth and measure of each grace, 51. prevents sin, 55. panishment here, ibid., hereafter, 55. maketh humble, 61. conformable to Christ, 68 increaseth our saith, 72. our joy and thankfulness, 78. spiritual wisdom, 83. Patience. 90 Affl 〈…〉, a good sign of Gods call, 28. though the root be bitter, the fruit is pleasant; 329. it brings the company of God himself, 128. God is more specially present with his in affliction, 251. though we see him not, 254. God usually most afflicts whom he most affecteth, 233. Affliction sanctified ever leaves some blessing behind it, 224. no Samson to whom this Lion doth not yield honey, ibid. use of trial, whether we have well husbanded our afflictions, 223. freedom from affliction, a sign of Impotency, 329. the greatest affliction not to be afflicted, 324, & 327. where God uses not the Rod, he means to use the Sword; 324. he will lay no more upon us, than we shall be able to bear, and make for our good; 265. it shall be either short, or tolerable; 269. God takes good things from us, that when we think to have lost all, he may restore them double; 288. no repentance can secure us that we shall not smart with outward afflictions, 331. the wicked worse for affliction. 27. & 54 Allegory, an Allegory wherein is a hundred resemblances between a Man and a Ship. 39● 〈◊〉 guard the faithful. 263 A 〈…〉 y between the Men of the world, and the Children of God. 1 Application of Scripture all in all, 150. a good hearer will apply●o ●o himself whatsoever the Word speaks, 357. no benefit by Christ, or the promises, except applied. 310 Assurance of the pardon of sin, what a comfort? 124 B Bear injuries, that we may imitate Christ, 207. and the Saints, 211. ●eare with them, because they know not what they do●; 143. and that we may win them. 163 Believers discovered from Hypocrites by affliction. 46 Benefits best known by the want of them. 80 Blessings, God seldom deprives us of one, but he more than supplies it in another. 26 C CAlling of God, never leaves a man unchanged. 330 charity, if we will not be in Charity, we shall never be in Heaven. 131 Chastening, refuse not the chastening of the Lord. 227 Children; if God's Children so smart, how can Bastards look to escape. 339 Christ, whatsoever we owed, he discharged; what we deserved, he suffered. 295 Christians in patience out-st 〈…〉 p Philosophers in seven particulars, 193. dishonourable for a Christian to contend with a Russian. 148 Church, prospers by being persecuted. 5 Com●ort, the less we find on earth, the more we seek for it above. 35 Confidence, nor always alike. 307 Conscience, good, supports in greatest extremities, 126. festered, will not endure the Plaster of truth: Epistle. a ●eared conscience will excuse when guilty, an afflicted will accuse when innocent. 300 Contraries, God works in and by contraries, 3●8. Contraries the best Commentaries on each other. 80 Cowards, no such Coward, none so valiant as the believer. 178 Credit, our credit more cared for then our God, 121. an ounce of credit with God, is more than a talon of men● praises. 143 Cross, Christ and all the Saints partners with us in the Cross, 332. by small crosses we become able to endure great. 330 Custom makes any thing easy. 92 D DEath, the wicked man's fear, the godly man's wish, 42. nothing more welcome to the believer, 185. the many advantages and commodities by it. 186 Delay, if God delay us never so long, he will support u● 〈◊〉 long; 282. reasons why he delays hi● people. 312 Deliverance●omes ●omes when we least look for it, 271. many are the troubles of the righteous, but God delivers out of all; 277. Examples of such as were delivered, when in reason they were past hope. 278 Denial, Self-denial a prime grace. 293 Desire, God but desires to be desired. 316 Deservings, to compare our receipts and deservings, the best 〈…〉 medy for impatiente. 339 Disgrace to be well spoken of by the wick●d, 157. we should esteem it a grace to be disgraced for Christ 358 Doubting, tender consciences apt to doubt, 300. he that doth not sometimes doubt, did never believe. 299 E ENds, the several ends of God, Satan, and wicked men, in willing the same thing. 246 Enemy's are limited, and can go no farther than their chain will reach; 262. without leave from God they cannot diminish one hair of our head●, abide. let them take all, they cannot take Christ from us; 134. they are rather to be pitied then reckoned of, 146. our enemies do us good, when they do us the greatest evil; 244. they greaten our graces, and augment our glory; 346. but vengeance shall be their reward, 244. we must love our enemies, 173. pray for them, ibid. do● them good for evil, 197. he that does good to his enemy, ●●es better to himself. 13● 〈◊〉, nothing too much to ●●dure for those pleasures which 〈◊〉 for ever. 343 〈◊〉, n● 〈◊〉 bo●ne Christian but i● the better for his evils, 225. ●●yne 〈◊〉 have Crowns answerable. 136 Example, men are sooner won by ex●mple then by precept, 163. a King and all his Family won to the Christian ●aith by the devout life of a po●●e Captive woman. 163 Experience, com●ort from ●ormer experience. 271. 303 〈◊〉, Man's extr 〈…〉 y is God's opportunity. 273 F FAVORINA 〈…〉 ever lo 〈…〉 t. 98 F 〈…〉 s, be 〈◊〉 troubled to do● one, th●n to hear of it. 121 〈◊〉, increased by trials, ●2. signs of it, 304. it may be eclipsed, not extinguished 30●. that ●aith most commendable that holds 〈◊〉 when 〈…〉nes are wanting, 275. the strongest faith not free from doubying, 75. opinion of ●a●th without doubting a do●age, 30●. judge by says, and not by sense. 327 〈◊〉, God is no● s●●●ed till ●elt, 83. the wicked s●are where th●y 〈◊〉 not, and 〈◊〉 not where they should, 181. sear mo●e the blasts of men's breath, than the fir● of God's wrath, 〈◊〉▪ he that s●●●es not to do evil, is always ●●●aid to su●fer evil, 184. ●eare God, ●ea●e sin, and s●●re nothing; 189 the g 〈…〉 y 〈…〉 re not de●th, 181. many commands not to fear, 3●0 ●●e make them causes of sear●, which the Holy Ghost make● the greatest causes of joy; 350. our flare shall be turned 〈◊〉 joy, which cannot be taken from us: 360. good is that 〈◊〉 which hinders us from evil, 300. men are less to 〈◊〉 〈◊〉 for their 〈◊〉, 100L. ●eare often mentioned in Scripture as an infallible ma●k● of a godly man, 302. an humble fear●●●tter ●●tter than a presumptuous confidence. 299 Flee we m●y ●●om danger. 218 For●●●, none so strong as the spiritual. 1ST Forg●v●●swell ●swell as 〈◊〉, 202. if we forgive not, we shall no● be ●orgiv●n. 1●5 G GE 〈…〉 sse, if it or the word would serve, we should not sma●●. 15 Glorious, if the conflict be more sharp, the Crown will be more glorious; 345. the sight of glory future, mitigates the sense of misery present. 341 God, his stripes are special tokens of his love, 321. nothing can happen to us but by his special providence, 257. who limiteth the measure, continuance, etc. and ordereth it to his own glory, and our good: ibid. wicked, but used by him as instruments for our good, 258. who in resisting his will do fulfil it, 261. if we are in league with God, we need not fear either men or Devils, 259. God will change the nature of each Creature, rather than they shall hurt us, 241. to admire his wisdom, goodness, etc. who turns all our poyson● into cordials, 237. God resisteth our enemies, fustaineth us when we faint, and crownes us when we overcome, 256. two famous Strumpets converted only by this argument, That God seeth all things: 87. if we wrong one for his goodness, our envy strikes at the Image of God in him, 169. God will not give, if we abuse his gifts; 34. we should suffer injuries patiently for God's glory, 166. 192. and because he commands us, 173. and because revenge is God's office, 167. we should commit our cause to God, 167. to be more tender of God's dishonour then of our own disgrace. 217 Godly may s●●●er from Satan, etc. in their bodies, outward estates, or lives, aswell as others. 266 Go 〈…〉 sse is a Physician in sickness, a Preacher in heaviness, etc. 130 Good must be rendered for evil, 199. a common thing with Christians, 211. 199. Death wo●kes our good, 240. yea, our sins, 230. and Satan himself, 246. A man's good behaviour will best vindicate him from evil report. 170 G 〈…〉 e, the world's hatred a good sign of it, 235. those that have ●●o●e of grac● mourn for the want of it, 300. God must both begin and perfect all our graces', 314. the graces of God's children shine most in affliction, 8. Grace was never given as a Target against external evils, 331. we have a share in each others graces. 3●8 G 〈…〉 sse discovers itself by impatience. 97 H HAppy, the most happy worldling completely miserable. 127 Heaven, a glymps of it, 135. this life our Hell, and the wickeds Heaven, 343. the next shall be their Hell, and our Heaven. ibid. Hope against hope the only, 74. the hopes of the wicked fail them at highest. 300 Humble, affliction makes humble. 61 I IOnorance the cause of fear, unbelief, etc. 350 Infidelity the cause of all evil. 298 Ingrateful, we grudge at a present distress, are ingrateful for favours past. 338 Instructed best, when afflicted most. 83 Innocency, mildness a true sign of it. 95 joy; none so joyful as the faithful, 127. solid joy issues only from a good conscience, 128. sorrow increaseth our joy and thankfulness, 78. we are afflicted with the causes of our joy. 359 judge not of men's persons by their outward conditions, 233. nor of the Lords dealing by sense, 234. we should judge of men as they are, and not as they have been. 99 justice, God in justice will pardon such as repent and believe. ●95 K KNow, we learn to know ourselves by that we suffer. 46. 83 L LAw, rules to be observed in going to Law. 121 Lives, if we lose our lives, it is that we may save our souls. 266 M MAlice of our enemies, God turns to the glory of his power, 3. wisdom, 5 and goodness. 8 Martyrdom for Religion. 336 Means which wicked men use to establish their power, hastens their ruin. 7 Mercy of God exceeding great, 286. no cause of God's mercy but his mercy, 307. he lets us see our misery, that we may seek to him for mercy. 309. Misery makes after-blessings more sweet. 78 O OVercome; whiles we overcome our enemy, the Devil overcomes us, 102. the Martyrs overcame by dying. 105 P Partial we are in prosperity. 85 Patience, sixteen reasons of it, 95. First, the godly are patient, because innocent, 95. Secondly, because it is more generous, 101. more noble, ibid. more valiant, 102. more wise, 103. more divine and Christian like to forgive then revenge, 105. Thirdly, because suffering is the best way to prevent suffering, 108. Fourthly, because their sins have deserved more, 115. Fifthly, because their sufferings are counterpoised with more than answerable blessings, 124. Sixthly, because patience brings a reward with it here, 136. hereafter, 132. and is a reward to itself, 138. Seaventhly, because their enemies are ignorant, 142. Eighthly, and are to be pitied rather then maligned, 14●. Ninthly, that their expectation may not be answered, 153. Tenthly, for that it would be a disparagement to have their enemies good word, 157. Eleventhly, and is a prayso to have their evil report, 159. Twelfthly, that their enemies may learn, and be won by their example, 163. Thirteenthly, because it is God's office to revenge, 167. Fourteen, God hath commanded the contrary, 173. Fifteenthly, for God's glory, 192. Sixteenthly, that they may follow Christ's example, and imitate the patience of the Saints, 207. our patience is proved and improved by enemies, 90. the impatient man hath two burdens on his back, the patient but one, 140. Faith and patience two miracles in a Christian, 140. patience as Lord to the lean meat of adversity, 138. the more guilty the more impatient, 96. Philosophers endued with great patience, 192. yet come not near a Christian, 193. how to know whether our patience and other graces be right, 202. rules to be observed in bearing, 2●4. touching thoughts, 216. words, ibid. actions. 217 Pain, we feel more the finger's pain, than the health of the whole body, 344. our pain will soon cease, our joys never. 343 Peace of conscience, what a great blessing. 125 Perseverance, the truth of grace always blest with perseverance, 314. it is the gift of God, ibid. the crown of all 〈◊〉. 279 Pleasures of the body are poisons to the soul. 56 Poverty before affliction more contemptible than dishonesty. 86 Prayer the key of Heaven, 315. the hand of a Christian, ibid. all our strength lies therein, 315. prayers and tears the Church's Armour, ibid. patience and prayer the weapons of a Christian, 218. prayer can do all things, 3●5. it even overcommeth God himself, 316. pray in faith, ibid. inducements to prayer, 362. Prayer for the Morning, 363. a Prayer for the Evening, 373. a Prayer for all times, 382. none ever came to Christ with a lawful suit and was denied, 316. yea, he gives before we ask, ibid. and more than we ask, 33. & 317. hearty prayer not in our own power, it is the gift of God, 319. which he doth not always bestow in the sam: measure, ibid. not fall into prayer without preparation, 320. we must not only pray, ibid. seeming denials must increase the strength of our cries, 321. in affliction pray ourselves, in sickness get others to pray for us, 318. because in extremity we may not be able to pray, ibid. we have the benefit of Christ, intercession in Heaven, 318. and of all the Saints prayers on Earth, ibid. affliction makes us servant in prayer, 〈◊〉. granting our suits, not always an effect of love, 352. denials better than grants in some cases, ibid. in unfit supplications we are most heard when repelled, 351. we must not measure Gods hearing us by his present answer, 352. not his present answer by our own sense. 353 Praise to the godly to be dispraised of the wicked, 157. and a dispraise to be praised of them. ibid. Prepared affliction keeps us prepared to the spiritual combat. 43 Presence of God's Spirit and grace many times, yet perceive it not, 317. yea, when we complain for the want of it. ibid. Pride, how proud we are by nature, 63. an humble pride, 350. selfe-confidence is pride without wit, 66. we think too well of ourselves, till the Cross confute● us, 63. God lets proud men fall into some soul sin, that they may the better know themselves, 64. if we would think worse of ourselves, we should be better thought of, 121. Pride makes us over apprehensive of wrongs. 121 Profit, we are apt to shrink from Christ, when our profits or pleasures shrink from us. 348 Promises are all general, excluding none that repent and believe, 297. where is no Commandment, there is no Promise, 177. if we want God's Word, in vain we look for his aid. 177 Prosperity makes us drunk with the love of the world, 35. but the Cross brings us to ourselves again, 36. Prosperity is ●o Religion as the ●vy to the Oak, 37. nothing carries us so far from God as his favours, 41. riches, honour, health, etc. would shipwreck the foul if they were not cast overboard, 328. it were ill for us if permitted our own choosers, 351. the more prosperity the less piety, 25. Prosperity no sign of felicity, 232. not to judge the better of men for prosperity, nor the worse for their misery, ibid. long continued prosperity a fearful sign of judgement, 324. of which, many examples, 325. how apt men are to deceive themselves in thinking God favours, them, because they prosper; 326. what we think most pleasing, is most plaguing; 327. nature is jocund while it prospereth, 347. but to be equally good in a prosperous and adverse condition, deserves praise; ●48. if outward things frame not to us, let us frame our minds to them. ibid. Punishment, we may often read our sin in our punishment, 120. the punishment of our enemies, 248. it is deferred, not remitted. 250 R RA●gning, the way to it is by suffering. 69 Railing. in railing at us they shame themselves. 147 Release, God not only releaseth his, but makes their latter end more prosperous. 279 Religion, no true virtue where is no true Religion. 193 Repentance, how to know whether we have repent, 23. signs of trial touching repentance, 289. true repentance begins at original sin, 86. affliction brings to repentance. 13 Report, crediting of evil reports, a sign of wickedness or ●olly. 161 Restitution, without it no forgiveness. 20 Revenge, we are commanded not to revenge, 173. if we do, we lose God's protection, 177. neglect will sooner kill an injury than revenge, 109. forgiveness the most noble, valiant, wise, divine, and Christianlike revenge. 101 Reward for suffering great, 340. the greater our sufferings, the greater our reward; 345. let us look up to the recompense of reward, and we shall not with our burden lighter. ibid. S Sadness, nothing will drive it away like living well. 87 Safe, the way to be safe is never to be secure. 43 Salvation, nothing available to salvation but faith. 294 Sanctify, God will either be sanctified of us, or on us. 227 Satan chiefly prevails by deception of our reason, 87. he will set a f●ire gloss on the foulest sin. 87 Scoff, a Christian in name will scoff at a Christian in deed, 47. Scoffing at Religion no mean sin. 250 Sickness, we remember not many years' health, so much as one day's sickness. 338 Silence, nothing more vexeth an enemy than silence, 153. the best answer to reproaches is no answer. 155 Sin and punishment inseparable, 23. sin the ground of all griefs, 118. the sting of all troubles, 189▪ God doth not merely, though mainly, chastise for sin, 21. our sins weaken us, strengthen our enemies, 2●. one sin keeps possession for Satan, aswell as twenty; 17. and is enough to condemn, ib. small sins bring great danger, 18. small sins not to be ventured on, 179. a godly man fears more the least sin, than the greatest trouble, 181. be our sins great, God's mercies are infinite; 286. be they great and many, so they be not wilful, they shall not condemn us; 285. what displeaseth us shall never hurt us, 290. sins upon repentance are so remitted, as if they had never been committed; 288 Christ calls only heavy laden sinners, 300. Original sin the most soul and hateful of all. 86 Seville honesty, how short it comes of Christianity. 203 Sorrows shall not be violent, or shall not last. 269 Soul, neither Satan nor our enemies can hurt our souls. 266 Speak, the wors● evil men speak of us, the better, 157. and the better the worse, 159. if another speak evil of thee, call not him, but thyself to account. 121 Spirit, a sound spirit will bear his infirmity, 139. a good spirit will be a man's Crosse-bearer, 98. the palate but an ill judge of spiritual things 327 Suffering, when thou sufferest, look up from the instrument to God the author, and to sin the cause; 116. it is nothing to what we have deserved, 339. our sufferings do not satisfy God's justice for sin, 71. A blessed and happy thing to suffer for Christ, 357. it is the greatest preferment that God gives in this world, 358▪ an ●●ard matter to think suffering a special favour, but so it is; 359. God loves those best, whom he seems to favour least, ibid. commonly the measure of o●r sufferings is according to the measure of gra●e in us, and Gods love to us; 324. our sufferings require patience with thankfulness, 129. we must suffer willingly, cheerfully, and thankfully, 206. a Christian rejoiceth in his sufferings, 205. our sufferings are counterpoised with answerable blessings, 124. and as our sufferings exceed, so do our comforts, 313. Satan makes suffering seem more difficult than it is, 210. suffering the way to prevent suffering, 108. we must suffer patiently, because we suffer justly, 221. our sufferings shall be either short or tolerable, 269. our sufferings are nothing, compared with Christ's; 332. or the Saints in former ages. ibid. T TEmptation, the greatest not to be tempted, 32●. in time of temptation a man is not a competent judge in his own case. 288 Thankfulness, we must suffer with thankfulness, 228. to give God thanks once in adversity, more acceptable then to do● it many times in prosperity; 359. we ar● more apt to pray then give thanks, because we are more sensible of our own wants, than God's glory. 81 Time, when the time which God hath appointed is come, he will deliver us, and not before; 276. w● must not prescribe him the time, but wait; 312. he will release us in due time, that is, in his time, not in ours; 276. he forbears to try what is in us, and what we will do or suffer for him. 312 Trials, small, a sign of weakness in grace. 329 Tribulation, we must not rave in tribulation like the wicked, nor be patient without sense as the Stoics; 228. but kiss the R●d we smart withal. 230 V VAlorous, non● truly valorous, b●t such as are truly religious. 184 W WAnt, where is no want is much wantonness. 57 Way● examples of such as miscarried, being our of their way. 177 Wait God's leisure. 311 Weary, we are never weary of receiving, soon weary of attending. 348 Will, the will is all in all with God, 290. God accepteth the will for the dee●, 319. the affection for the action. ibid. Wise, that which makes the body smart, makes the soul wise. 83 Wish, we should strangely entangle ourselves, if we could sit down and obtain our Wishes; 355. none would be more miserable than he that should cull out his own ways. 356 World, we are weaned from it by calamities. 35 Works, the tenure of our salvation is not by a covenant of works, but by a covenant of grace. 286 Worthy, we are most worthy when we think ourselves most unworthy. 289 Z Zeal must be mixed with knowledge and discretion: 218 FINIS.