AN ANTIDOTE AGAINST SORROW, IN Order to the obtaining of sanctified joy.  
An excellent treatise first written in French by N. Vedelius, then translated into Latin by Gallus Pareus, and now into English,  
By Cadwallader Winne, M. A.  
London, Printed for George Lathum, and are to be sold at his shop at the sign of the Bishop's head in Paul's Churchyard. 1650.   

The Author's Preface TO The most Noble and Renowned james Micheley, Nicholas Vedelius wisheth Grace & Peace, through our Lord Jesus Christ.  
Most Noble Sir,  
THere is no mortal man but is subject to sorrow, which so disordereth the sweetness of his life, if it hath any, that it turns it altogether into bitterness, and wearisomeness. It spares none, neither Kings, nor Princes, nor such as are placed in higher and more eminent auhority; yea, the higher in dignity they be, the more violently it sets upon them; like waves, which dash against the highest rocks in the sea with most vehement motion. The weapons which this most prevalent mischief useth against us, are as manifold as the afflictions themselves, whereunto we are exposed in this life, wherein are all manner of molestations and miseries, some more grievous than others, not unlike to greater and lesser living Creatures that are found in the vast Ocean, and to divers and innumerable creeping things on the earth; for one while one sorroweth, as feeling some spiritual evil, and assaulted by some grievous and stinging temptation, which gives him most vehement blows and shakes him, insomuch, as it hurls him well-nigh into hell, that is desperation; otherwhile some temporal miseries assault him, in regard whereof he is of a heavy drooping countenance, his sounder senses disordered, and his whole person depressed and cast down. And what Christian is there, whom the miserable and calamitous face of the Church afflicts not? what house holder is there, that is not afflicted with the afflictions accompanying marriage? Look how holier the state is, and the more excellent be the blessings thereof, the more grievous afflictions it sustains. It happens, that desparity in nature betwixt man and wife afflicts the mind, as when an Abigail is married to Baball, or a Moses is conjoined with Zephorah, that is so contrary to him. A barren bed afflicts others, untoward disposition of children torment others, which at last brings them to a tragical end: others lament the untimely death of their children, who for the present were their joy and comfort, and hopeful for the time to come; and their cutting off by some strange and extraordinary mischace heightens their grief. Hither may be referred the death of one of the married persons, and decease of our beneficial kinsfolk and allies. Neither is the state of single life free, divers, nay, innumerable molestations attend it, to wit, perfidiousness, crafty wiles of enemies, dishonesty, ignominy, contempt, poverty, loss of goods, imprisonment, banishment, imperfections both in body and soul, diseases, and at last after the chain of so many evils death itself, which either fear preconceived, or present invasion presents to his view. Moreover, neither doth that which is really calamitous only breed in us sorrow, but even joy itself carries with it this inseparable companion, as the body the shadow, either in respect those things which thou wishest fall not out so, as thou desirest they should, or because all manner of joy is as it were a certain forerunner of sorrow, wherein it ends. To say nothing here, that in that very time that prosperity on the one side cheers up thy spirit, some sinister thing on the other side is annexed, moving thee to be sorrowful; and as there is none that is not subject to this passion, so none can be found that is so bluntish, that wisheth not to be discharged therefrom. To which end divers use divers means; for there be some that use means altogether unlawful to be rid thereof, but are successelesse; and more than that, are oftentimes worse than the disease; as Ahab did, following his wife jezabel's counsel, whom when she saw so heavy that he would eat no bread, she came unto him, and said unto him, why is thy spirit so sad, that thou eatest no bread? let thy heart be merry, and I will give thee the vineyard of Naboth, 1 K. 21.5.7. for which purpose she suborns false witness against the innocent, and with the wine and blood of Naboth makes the King merry and joyful; others think to withstand this evil by other means, which are indeed in themselves indifferent; the use whereof is not able to drive it away, and the abuse ignominious and opprobrious unto him that applieth them, to wit, when strong drink is given to him who is ready to perish, and wine to those that be of heavy hearts, that he may drink and forget his poverty, and remember his misery no more, Pro. 3.6,7. There are great many drinkers, an unhappy crew, who would suffocate and drown their sorrows in wine, which will at last by't like a serpent, and sting like an adder, and cause thee to cry out, woe is me, woe is me, Prov. 23.29,32. Meat and music are of like nature, being abused and turned into carnal pleasure, whereby many do endeavour to put fare from them the day of calamity, as the Holy Ghost speaks, Am. 4.5,6,7. Hither may be referred those speeches and discourses which are framed by humane reason, to expel it, and to minister comfort to the afflicted, but they cannot do him any good; for they leave him at last in perplexity of mind: discourses I say, which are not only able to drive away this evil, but are sometimes frivolous, idle, foolish, yea, evil and pernicious. Such consolation did Absalon suggest sometimes to his sister Thamar, who fell into desperation by reason of the violent incest wherewith Amon deflowered her. Hath Amon thy brother, said he, been with thee, but hold now thy peace, my sister, he is thy brother, regard not this thing, 2 Sam. 13.19. A fair spoken speech, if credible, and good comfort forsooth, which was, that she should patiently bear with that ignominious and execrable infamy, for that she was deflowered not by any other but by her own brother: But his words wrought nothing upon miserable Thamar; for the Holy Ghost saith, that she remained desolate in her brother Absalon's house. Further, those books which are forced, I know not with what fables; trifles; toys, or other narratives, whether true or feigned, are of the same bran, wherewith sorrowful men use to drive away the time and melancholy. Hither may be referred the exercises of the body, as hunting, and the like lawful recreations, whereby the sorrowful man strives to rid his mind of cares, wherein there is not only that defect found common with other insufficient means, in that when these recreations are finished heaviness waxeth fresh again; but there is also this discommodity therein, that they are not answerable to the nature of his disease, as being ill applied; these exercises working directly upon the body, but upon the mind indirectly and accidentally only; now sorrow is inherent in the mind, and not in the body, the plaster therefore is to be applied to the part ill affected, and where the enemy lurks, there he is to be sought for. He that doth otherwise, goes about with desperate Absalon's servants, who pursuing jonathan and Ahimaaz, instead of searching for them in the place where they had hid themselves, gave credence to the lying speech of a certain woman, and returned, not finding them, to the place whence they came at first. But sigh sorrow lieth hid in the mind, it is necessary with joshua to enter into the cave where the enemy lies hid, to draw him out thence to trample upon him, and cut him off presently. Thus much of those which use these indifferent means. There are others which employ themselves in the laudable business of this life, even those which each man's vocation exacteth of him, that thereby they may dispossess themselves thereof, and troublesome cogitations; which though they seem more available, and are more becoming than those which we have before touched, yet though serious and honest in themselves, are not of any validity to drive away this evil now in question. All the benefit that one can procure thereby, is, that for a time they make him forget his misery, but they can in no wise confer upon him such goodness as will rejoice him. The best and most sovereign remedy than is that, which will not only chase away the apprehension of the present evil, but will exhibit that goodness that will produce gladness as soon as conceived in the mind, whence before it was either through ignorance or forgetfulness expelled and banished. In a word, the sorrowful man recovers of his disease, when the peccant humour is driven out by its contrary gladness of mind, which as it is sought for by few, by reason of men's natural blindness, so it is very requisite to every one that wisheth well to himself; whosoever will apply this remedy shall by experience find that other remedies in respect thereof, are but as the Holy Ghost speaks, songs to a heavy heart, and as vinegar upon Nitre, which remedy we shall handle in this treatise, by God's assistance, and as fare as our weakness will give us leave, perform that office given to Saint Paul by the Holy Ghost; we exhort, comfort the feeble minded, 1 Thess. 5.14. And here first of all, I protest, that while I exhort the faithful man to chase it away, and propose the grounds or reasons hereof, my intent is not to divest him of all sense of afflictions, and that he should not be sorrowful at any time; this were to lay aside all humanity and christianity, there being a kind of sorrow, which is necessary and becomes every man: but my purpose is to dispose him as fare as I am able, so as he may beware as much as in him lieth beforehand of the assaults of it, or if it sets upon him, not to suffer himself to be foiled, and vanquished, neither so to possess him, as it doth the perverse and wicked man, concerning whom job speaks; trouble and anguish shall make him afraid; they shall prevail against him as a King ready to battle, job 15.24. In short, my purpose is to afford him means, if he be affected therewith as he is a man, wherewith he may subdue it as a Christian, and be sensible that as he is not a man that never feels the brunt of it, so he is not a Christian, which will not courageously drive it away when it sets upon him; the spirit of man, saith the Holy Ghost, will sustain his infirmity, but a wounded spirit who can bear, Prov. 18.14. And in another place, if thou faint in the day of adversity thy strength is small, Pro. 24.10. By which words the spirit of God declares, that that man is quite undone that is familiar therewith. It stands therefore upon the children of God in afflictions to be valiantly spirited, and heroical, that not yielding thereto, they may become victorious and triumph cheerfully, being laden with rich spoils; this is our drift. Secondly, I protest my scope is not to drive the faithful man to all manner of joys, not such joys wherewith the wicked are possessed, who rejoice to do evil, and delight in the frowardness of the wicked, Prov. 2.14. neither levels my discourse a● worldly mirth, grounded upon heaps of riches, pleasures, commodities, and honour's o● this world: Gods children should herein so behave themselves, as to observe continually that of Saint Paul, that they rejoice as though they rejoiced not, 1 Cor. 7.30. That therefore should not be esteemed for real mirth, which is attributed to fools. The heart of fools, saith Solomon, is in the house of mirth, Eccl. 7.4. and is nothing else, but the vanity of such as have not their right wits about them, which is also altogether unprofitable, as he saith in another place; I said in my heart go to now, I will prove thee with mirth, and therefore enjoy pleasure, and behold this is also vanity: I have said of laughter, it is mad, and of mirth what doth it. And in another place he saith, it is momentany, and soon perisheth; for as the crackling of thorns under a pot, so is the laughter of a fool; this is also vanity. Add hereunto that sorrow attends that mirth, or followeth it close at the heels; even in laughter the heart is sorrowful and the end of that mirth is heaviness, Prov. 14.13. for these causes the Holy Ghost preferreth by many degrees sorrow before this kind of mirth. It is better to go to the house of mourning, than the house of feasting, for that is the end of all men, and the living will lay it to heart; sorrow is better than laughter; for by the sadness of the countenance the heart is made better, Eccl. 7.2,3. we exhibit not here then this kind of mirth, but sanctified joy, whereunto Saint Paul exhorteth us, Rejoice in the Lord always, and again I say rejoice, Phil. 4.4. that joy, I say, that is grounded upon God's grace and benevolence towards us, and is the effect and testimony of ouradoption; that joy which is a concomitant of God's children, & especially when they are most of all smitten with the strokes of afflictions, and gives us a brighter lustre in the hour of death, which is so terrible to the children of this world; that joy which is begun in this world, and perfected in that which is to come, and endureth for ever; for your joy, saith our Saviour Christ, no man taketh from you, joh. 16.22. That joy, I say, whereby we sail with a prosperous gale the sea of this life, possessing tranquillity of mind in the midst of the most grievous calamities wherewith it is tossed, enjoying these temporal goods, which God hath conferred upon us; as also joyfully finishing the course of our life and spiritual calling, being not unmindful of that speech of Solomon; There is no good among men, but for every man to rejoice, and to do good in his life; as also, that every man should eat & drink, and enjoy the good of his labour; it is the gift of God, Eccl. 3.12,13. Thirdly, I have not laboured herein for them that live without the fear of God, persisting in their ungodliness and heart-hardnesse; In so doing, I should but write upon the sand; yea, I should be set naught by them, as the Holy Ghost witnesseth, he that reproveth a scorner getteth to himself shame, he that rebuketh a wicked man getteth to himself a blot, Prov. 9.7. wherefore we exhort them in no wise, but summon we them with St. james, to be afflicted, to mourn and weep, and to turn their laughter to mourning, and their joy to heaviness, ja. 4.9. But we labour herein for those souls that are desolate, and overwhelmed with sorrow, for oppressed consciences; in a word, for the children of God, that are in afflictions, and temptations. Fourthly, it is manifest, I give way to Godly sorrow, which worketh repentance not to be repent of, as St. Paul saith, 2 Cor. 7.10. for sigh my intent in this small treatise is to edify God's children, it is evident that we allow them that sorrow which is linked with repentance, and hath no other original than it, and cannot be in any progress without it; but being possessed therewith, we must beware from falling into desperation, and attributing that efficacy thereunto, which belongs only to God's mercy. But hereof, by God's assistance, in another place, that we may handle all things decently, and in order, we will propose the grounds or reasons, which should move the faithful to bid adieu to sorrow, and contrarily to rejoice. The reasons are of two sorts, whereof some are drawn from the nature thereof, which we exhibit in two tables, that every man perceiving the nature of his disease may look for a remedy, and so bruise the scorpion upon his wound, that so he may be healed and recovered. The first table presents us with the deformity of this Monster; The second with the hurtful effects thereof. In the second sort, of the grounds of sanctified mirth, the spiritual goods which God communicates with the faithful, shall be in the first place declared. In the second place, the temporal goods which the faithful for the present enjoys by God's grace and goodness shall be treated of. In the third place, we will speak of God's providence, and those temporal benefits which the faithful should expect to receive for the future at his liberality. In the fourth place we will demonstrate, that not only the benefits, but even the miseries of this life yield matter of joy. Lastly, we teach that the godly man, in respect of his condition, as being a traveller in this world, aught to renounce sorrow, and go on courageously. Behold, most honourable Sir, the matter, end, and order, of this treatise which I present unto your Honour, in regard I think myself engaged to offer unto you privately a token, and to erect publicly a monument of our ancient friendship; which as it hath sprouted about thirteen years since, so it grew together in good studies and learning, the nourishment and knot of our conversation. Your honour, I persuade myself, hath experience of the virtue and efficacy of the remedies which this little treatise holds forth: for if there be any living that can use, and apply them when need requires, Your Honour abounds therewith, for you have received at God's hands many excellent benefits, aswell temporal as spiritual; the enjoyment whereof should provoke you to rejoice in God, and arm yourself against temptations, for which every faithful man should prepare himself; for God hath, not without cause, conferred upon you so many benefits, since for the most part the bountiful grace which God powers upon his children, is as it were an harbinger of the subsequent assaults which abide in this life. The great Emperor and Commander, under whose banner all the faithful war and fight, arms not his soldiers with weapons, to the end they may lie dormant before their enemy's sight; which weapons are those benefits, which flow from his grace in Christ Jesus, which he presents us with in his word, instructing us thereby how to wrestle with all adversities, and giving us means to be made more than conquerors in all temptations. Blessed is the man that can turn the signs of God's grace into weapons, the badges of peace into warlike instruments, the ploughshares into swords, and pruning hooks into spears, joel 3.10. so that he may say, when need requires, I am strong. Sir, you have a Magazine of these weapons, and can with dexterity handle them, and know withal how to manage them skilfully, against heaviness, and sorrow, wherein you are involved, by reason of the immature death of Mark Michely your brother's son, some three days since. Now if this treatise can mitigate your grief, and in due time abolish it, I shall as hearty rejoice, as I do now condole and grieve; and always honour his eminent virtue and piety, whereof he gave proof in this City. I doubt not but you will approve the remedies which I do here propose, the efficacy whereof I would have you attribute unto me, who am no body but unto God's word, whence I have drawn the ingredients of this Antidote. I wish that you, most Noble Sir, and all your Family, (which had rather forsake the pleasures of Italy, and treasures of that spiritual Egypt, than escape the reproach of the cross of Christ Jesus) wherein such splendour of zeal, constancy and piety derived from the patents to the off spring, doth as yet shine in the eyes of all men, may reap most joyfully the fruit of divine reverence, which dwelleth in your hearts aswell in this life, as in that which is to come. This I hearty wish from Geneva, 1630.  
N. VEDELIUS   

To his honoured Father William Win, of Glinne, in the County of Merioneth, Esq.  
Sir,  
HAving translated according to my slender faculty, at the request of a worthy learned friend of mine, whom I shall not here particularise, as deserving mention by a Diviner pen, out of Latin into English this ensuing treatise, being written Originally in French by N. Vedelius Doctor and Professor of Divinity, I resolved with myself to expose it to the censorious view of the world, prefixing your name thereunto, though I am not ignorant, that what I do herein emblazons my imperfections and weakness, which I had rather do in this nature for this time than set forth some abortive, weak, feeble issue of my own brain. And though the fashion and habit of this Infant, in this new dress, be plain and homely, suitable to the place wherein it was contrived; yet I persuade myself, for I have so much rhetoric, you will vouchsafe it a gracious and mild aspect. I pass not though such will frown, and look asquint upon it, as think nothing worthy perusal, but what blusters in high language. Virtue, assure yourself, may lie hid under russet freeze, aswell as a scarlet cloak. The attire denominates not a complete Gentleman, no more than the beard the Philosopher; give it then entertainment, and hug it with your best affections, aswell in respect it may prove, in this mournful age, a Cordial and restorative, for your declining age, as because it speaks not the language of the scurrilous, malevolent, abusive brats of the swelling fancies of these last times, wherein men's minds labour with strange and fearful expectations: times, I say, which have produced, as Africa, some uncouth misshapen monsters; I had almost said, every morning bitter invectives, I mean, which are no better than Libels, which are styled, and not without cause, by a most Noble, learned, eloquent personage of this land, 
Sir Fran. Bacon.  Females of sedition, such as were never seen in this temperate region. Zeal misgoverned hath quickened them into a numerous swarm, like so many Egyptian Locusts, and are compiled perchance by the Adorers of that spiritual Egypt and Sodom, embracers of that woman spoken of in the Revelation, which is drunken with the blood of the Saints, and with the blood of the Martyrs of jesus, Rev. 17.6. insomuch, that they have fluttered, and taken their flight into every corner of this Kingdom, darkening even to consternation and amazement, the clear air of truth. The Press hath groaned is bringing to light such dismal il-boding spurious brats, who assoon as they are borne, to use the Psalmists words, go astray & speak lies wiperous brood, which have made it their only design, enterprise, and work, to burst asunder the bowels of our mother the Church, and tear in pieces the seamlesse coat of Christ. But Sir, for this poor Infant I present unto you, it speaks not daggers, it despiseth not dominions, nor speaks evil of dignities; it rails not at principalities and powers; It comes not with a rod, but with the spirit of meekness; It exhorts lovingly the sorrowful afflicted man to take courage, and rejoice in the Lord; It showeth sorrow to be good for nothing but sin; It admonisheth the faithful man to be of the Sirens disposition, whom they report to be most joyful, when most of all oppressed, and compassed about with storms and tempest. It teaches him to be of that Godly man's temper, mentioned by one of the Ancients, who though he had lost all his goods and substance, was so fare from being sorrowful, that this was his prayer, Lord, thou knowest where all my goods are laid up in store, he meant in the Kingdom of Heaven, where neither moth doth corrupt, and where thiefs do not break through and steal, Matt. 6.19. a Kingdom incorruptible, undefiled, that fadeth not away, 1 Pet. 1.4. a Kingdom, where there is an enduring substance, Heb. 10.34. Where God shall wipe away all tears from our eyes, where shall be no more death, neither sorrow, nor crying, nor pain, Rev, 21.4. but spiritual joy surpassing man's understanding, and that for ever, wherewith the God of all comfort and consolation crown your hoary hairs after fullness of happiness, and days in this world, which shall be some part of the prayers, early and late, of your most observant, obedient, and dutiful son,  
Cadwallader Winne.   

The Contents of the Chapters following.  

CHAP. I. The first ground or reason why the faithful man should renounce worldly sorrow is drawn from its filthiness and deformity.  
CHAP. II. The second ground or reason is drawn from the pernicious effects thereof.  
CHAP. III. The third ground or reason why the faithful man should abandon it, and be joyful, is drawn from God's spiritual grace in jesus Christ.  
CHAP. IU. The fourth ground or reason consists in the corporal benefits conferred by God.  
CHAP. V The fift ground or reason is drawn from God's providence, and that the faithful man should for the future hope to receive corporal benefits.  
CHAP. VI The sixth ground or reason is, that afflictions themselves yield matter of joy.  
CHAP. VII. The seventh and last ground or reason is drawn from the condition of the faithful man in this world, which consisteth herein, that he is a traveller journeying into his country.    

AN Antidote against sorrow.  

CHAP. I. The first ground or reason why the faithful man should renounce worldly sorrow is drawn from its filthiness and deformity.  
WOrldly sorrow wherewith thou art now possessed winds itself into thy heart, under the specious colour of lawful care, under the pretence of decorum or comeliness, natural honesty, and of pitying thee, as also under the vizard of doing thee good and friendship, and of procuring thee refreshment. But I would have thee know, that there lies in it nothing but treachery and deceit, which thou shalt most manifestly perceive, the vizard thereof being pulled off, by visibly discerning the face of this chimaera: for than thou shalt find it a monster exceeding deformed, impure, and abominable, most cruel, furious, and pernicious.  
In this Chapter it shall suffice us to unfold in some proportionits deformity, and more fully in the following. We affirm therefore sorrow being predominant in man's heart to be a filthy passion, and altogether infamous, as burdening him with reproach and ignominy, which will more clearly appear considering it in relation to God, his Neighbour, and lastly him in whom it freely domineers. In relation to God it is manifest, that it is contrary unto him divers manner of ways; for it sets light by, and contemns his commandment, often enjoining us hearty to rejoice; Rejoice in the Lord, and again I say rejoice, Phil. 4.4. Consonant hereunto is the counsel of the wise man, Give not over thy mind to heaviness, and afflict not thyself in thine own counsel, love thy own soul and comfort thy heart, and remove sorrow fare from thee, Eccles. 30.21,24. And again, take not heaviness at heart, drive it away and remember thy last end, Eccles. 38.20. Neither doth it less thwart God's providence, for it causeth one to think that the hand of God hath not wrought his afflictions; neither fasteneth he his eyes upon divine providence, howsoever in words acknowledging it: But if he would firmly believe afflictions to be the work of his providence, he should find therein more matter of joy than sorrow, the afflictions of the godly being badges of God's love, tending to the good and salvation of his faithful ones. And though he be constrained to think upon God, and to acknowledge his visitation upon him with this or that affliction, he presently offends him another manner of way; for he is impatient, and by his frequent murmuring accuseth God himself. That displeaseth him which is acceptable to God, and complains of his will, saying, Thou art a bloody husband to me, Exod. 4.26. And with that wicked servant, I knew thou wert a hard man, Mat. 25.24. and hating that which is a token of God's love, and being in extreme danger of the loss of his spiritual life, he spills that medicine which should have been so necessary for him, yea, blames the Physician himself for stretching a healing helping hand: It causes him to be pagan like, distrustful of God's goodness, and the verity of his promise. It robs God of his fatherly care he hath of us infringing that hope which should be reposed in him: Hence the Apostle joins it with diffidence, saying, That ye sorrow not as others which have no hope, 1 Thes. 4,13. It makes him ungrateful blotting out his remembrance so many corporal and spiritual blessings whereof he hath had experience by God's goodness, which if he would think upon, he would not suffer himself to be carried headlong thereby. And because his mind is fixed upon evil, his affliction also being either real or imaginary, he makes little or no reckoning of God's benefits, but buries them in oblivion, not without an execrable brand of ingratitude. It makes him not to employ all the faculties both of his body and soul in God's service with such a measure of zeal as is meet; Serve the Lord, saith the Prophet David, with gladness, and come before his presence with a song, Psal. 100.2. Thou shalt rejoice in thy feast etc. Seven days shalt thou keep a solemn feast unto thy Lord thy God, and therefore shalt thou surely rejoice, Deut. 16.14,15. This alacrity in serving God cannot even in the least degree be performed by him; nay he is as remiss in all the actions of his life, as he is negligent in God's service. And thus thou seest how heinously he offends God. In relation to his neighbour, he is suspicious, unaffable, unmannerly, testy, contentious, whereby he renders himself viciously deformed, hateful, and odious. In relation to himself, it makes him to incur no less reproach and ignominy than filthiness; for generally it argues the weakness of his understanding, joined with foolishness, yea, beastliness, and declares him to be besides himself, whereby it happens that he judgeth foolishly of the cause of his sorrow, and embraceth falsehood instead of truth: Hence the Apostle joins it with false opinion, saying, No sorrow for the present seemeth to be joyous, but grievous, Heb. 12.11. where wrong judgement is taxed which accompanieth it, particularly it makes him ignorant of his own condition, and to take, at least for a time, no consideration of himself: for being called hereunto, to wit, to be a joyful heir of the Kingdom of Heaven by the right of Adoption, coheir with Jesus Christ, and Lord of all the Creatures, he ought not to make his firm abode in this world, neither to place his happiness therein, but as a sojourner to travel to his heavenly Country. Wherefore he should always go forward, not stand still, much less retreat bacl, but despising the world, and all the concupiscences thereof, courageously to remove all obstacles hindering him thither, and to place his happiness in God, of whose love whosoever is once persuaded, doubts not but he will lead him by his fatherly providence in this desert and pilgrimage. Wherefore he should carry with him a high, generous, and undaunted spirit, which is altogether becoming the sons of the King of Kings. This he should have continually before his eyes, and diligently and seriously consider thereupon; how wisely then would he order his life and conversation? with what happiness would he live in this world? But sorrow as a deadly frenzy buries all these things in oblivion, so that it makes one forget his original, and estate, his own name, nay, himself; It makes him wholly bend upon this world, miserably torturing himself for the loss which he either sustains, or fears to be, of honours, riches, pleasures, or the like, as may be seen in that young man, who when he had heard he should sustain the loss of his riches, went away sorrowful, leaving Jesus, Mat. 9.22. which discovered him to be desperately enamoured of this world, and to seek his abode and solace therein, whereas he should seek for tranquillity in Heaven, and felicity in God. It comes to pass that he is pensive upon any occasion, disordering, afflicting, macerating, and suffering himself to be easily miss out of the way to his heavenly country. In a word, he is like a foolish traveller, who being given over to commit innumerable fooleries can never attain to his journeys end. And there is another sort of foolishness discernible in him; for after he hath once wandered out of the King of heaven's highway, he so misgoverns himself, as that without any circumspection he takes hold of every thing, which even at the first blush offers itself to his view. He is not contented to be exercised with more weighty occasions, and afflictions; but as if his life were not miserable enough of itself, he fabricates to himself daily new miseries, so that he will be sorrowful upon any ridiculous, vile, and slight matter, whereof if he be questioned by a certain Jonadab a faithful friend, Thou being the King's son, why art thou lean from day to day, 2 Sam. 13.4. Certainly he will not be less ashamed to confess the cause of his sorrow, than Amon was of the intended detestable incest. He is vexed at one small word, though well spoken, yet taken by him in ill part; or if one speak amiss, he will interpret it to be worse: He will be so fare moved by an obliqne aspect, by a vain and counterfeit Messenger, by a slight fault of his Maidservant, and manservant, as to forget all the benefits he possesseth in heaven and earth, which is a thing unbefitting him, who is the son of the King of Kings, and heir of the Kingdom of heaven. Besides, sorrow discovers in him another kind of foolishness, in that he reduceth thereby the soul in subjection to the body, which should govern the body, and it only be ruled by a diviner spirit: And whereas he should rather oftentimes suffer, set light by, and in some measure concoct it, he out of a kind of brutish self-love had rather be miserable than happy, of a crazed than found mind. Moreover, it shows him to be abject, and destitute of a generous and heroical spirit, which resides in the hearts of the children of God; neither endeavours he with such a courage as is fit to remove the obstacles, which in this life hinder him from the attainment of the kingdom of heaven, but stoopeth to the difficulties that withstand him; he is of a vile abject spirit, and as much as in him lieth, renounceth his own right thereunto. Further, the deformity thereof shows itself by external symptoms; It makes him to be of a heavy countenance, poring upon the earth, oftentimes to weep, not unlike a silly fool or soft woman; otherwhile his speech fails him, or his tongue faultereth; yea, by his silence he speaks his infamy. He abandons the society of men, hiding himself in corners, even as the malefactor to escape the sight of the magistrate. It impairs his good name or reputation, and especially when the cause inducing him thereunto is unknown, or of no reckoning; thereupon he renders himself suspicious that he hath committed, or is about to perpetrate some heinous sin, but this suspicion is oftentimes false, as may appear by Ely the Priest, who thought Anna Elkanahs' wife being in bitterness of soul to be drunk, grounding his conjecture upon some signs he had observed in her, misperswading himself. This conjecture notwithstanding is sometimes true, whereof Amon is an example, who when he had an intention to commit incest with his sister, was vexed, insomuch that he fell sick by reason of anguish of heart. How Ahab was overwhelmed with sorrow, when he could not enjoy another man's goods, Naboths vineyard! How heavy was Antiochus the Tyrant, when his sacrilegious will could not put into execution the devastation of Jerusalem? And was not Herod sorry, because of the rash oath he made to that infamous Herodias which beheaded John Baptist? It is a symptom oftentimes of hypocrisy, which our Saviour intimates, when he saith, Be not as the Hypocrites with a sad countenance, Mat. 9.16. Further, experience teacheth, that those that are more naturally prone thereunto are proud, and cruel. What hath been said doth manifest its deformity, and show that it outstrips in filthiness and ugliness even those cruel beasts which superstitions Egypt did adore; and now seeing thou art one of the number of God's children, beware thou givest it an habitation in thy soul, the temple of the Holy Ghost, but rather let thy mind abound in all godly mirth, which is as befitting thy eminent condition, as sorrow is unbeseeming. He that rejoiceth according to God's commandment receives adversity at his hands, as thankfully, as prosperity; He patiently submits his neck to the yoke; He knows the cross to be the cognizance of God's love, and a most sovereign cure for his spiritual disease, the end of his conflict victory, the crown of the lamb, and eternal glory; He confides in God, and resteth upon his promises, committing his care unto him to provide all necessaries; He pays his vows, he offers daily the sacrifice of prosperity, and with the calves of his lips his morning and evening oblation; he serves God cheerfully, and with fervent zeal; he is at peace with his neighbour, and meekly covers his failings; he knows this world to be a place of pilgrimage, heaven to be his country whither he steers with cheerfulness, not suffering himself to be misled out of the way thither by any occasion, though seeming weighty to flesh and blood. He placeth his happiness in God; he makes a difference betwixt such grievous afflictions as come of their own accord, and those whereinto he plunges him-himselfe: The former as being unavoidable he patiently endures, the latter he warily eschews. He knows that his soul is not a slave or vassal to his body, but God's servant. He resisteth adversity with an unconquerable courage; he is of such an heroical mind as beseems him who is the Prince of the creatures; his countenance void of hypocrisy and pride speaks the happiness and majesty appropriated only to God's children, yea, his countenance and all his gestures intimate his mirth and integrity, which resteth in his bosom, and evidently show he is in no wise given to this world. And howsoever his body being his viler and ignobler part is here upon earth, yet his soul being the nobler and diviner hath its conversation in heaven; like jacob's ladder, whose lower part was set upon the earth, the top reaching to heaven. He obeys the advice of the wise man, who saith, A cheerful and good heart will have care of his meat and diet, Eccl. 30.27. that is, will rid itself of impieties and sorrow, which as they are exceeding unbecoming, so they are, as hereafter shall be declared, pernicious and hurtful. Here thou seest a brief character of such a one as rejoiceth in the Lord; judge then whether thou dost not amiss in preferring vice before virtue, filthiness before honesty, monstrous deformity before heavenly beauty, the representation or Idea of hell, where there is nothing but weeping and gnashing of teeth, before the resembance of God and heavenly felicity.   

CHAP. II. The second ground or reason is drawn from the pernicious effects thereof.  
HItherto thou hast seen one only table, now thou shalt behold another more deformed than the former; for the vitiosity of sorrow consisteth not only in filthiness and deformity, but in a greater measure of evil, it being not only monstrous to be looked upon, but very dangerous and pernicious, which is so much the more difficult to be discerned, by how much it shrowds itself under hypocritical love, and while it beguiles us under the mask of friendship, promising I know not what comfort and profit. But if thou wilt pry more narrowly into it, thou shalt discover it to be no less traitorous unto thee, than was Joab unto Amasa, who under the vizard of friendship sheathed his sword in his bowels. Thou shalt perceive it to be thy malicious enemy, and so much the more to be feared, by how much it be more familiar with thee. Thou shalt discover it to be a serpent that thou nourishest in thy bosom, and a viper that thou engendrest for thy own destruction. And I beseech thee what profit and comfort canst thou purchase thereby, seeing it is but vanity? Hear the spirit of God, saying, What hath a man of all his labours, and of the vexation of his heart wherein he hath laboured under the sun? For all his days are sorrows, and his travel grief; yea, his heart taketh not rest in the night time. This is also vanity. Eccles. 2.22,23. Hear the wife man also, who saith, that therein there is no profit, Eccl. 30.25. It is conducible then neither to thy soul nor body, neither furthereth it thy affairs, unless thou enjoyest some peculiar privilege not afforded any one living. Will it restore unto thee thy country which is now in the power of thy enemies? will it rid thee of thy miseries? will it deliver thee from injuries and molestations? will it perform thy business? will it provide or care for thy family? will it pay thy debts? will it prosperously discharge thee from thy law suits? will it extol thee to honours and dignities? shalt thou thereby obtain more health, more strength, more knowledge, more esteem, more love? No verily, for future things are not within thy power, and what is passed cannot be recalled. Go to then thou little miserable caitiff, hid thyself in some corner or other, labour with might and main, search out all the means and occasions to diminish it. Weigh a thousand and a thousand times with thyself the high stature of Goliath, afflict thyself as being of a little stature, thou wilt never attain to his.  
In short, all worldly sorrow is vain and unprofitable, and would it were only so; thou shalt find it grievous and most pernicious, unless with speed thou dischargest thyself there from. Know this, it draws after it a numerous swarm of evils, aswell corporal as spiritual; as touching temporal evils, it makes man's life altogether miserable, infinitely increasing the miseries that are the ordinary concomitants thereof, whether thou considerest his businesses, and counsels, the calamities themselves, or at last his whole person. As touching his businesses, it is certain it disturbs, yea, overthrows his best and most profitable and necessary endeavours; It obscures his mind with innumerable sad thoughts, which as darksome vapours ascend to the understanding, and darkon the clearness thereof, whence arise so many erratas or faults disordering his endeavours and employments, and involving him in new difficulties, as we shall presently make it appear.  
For misery and afflictions, it augmenteth them five manner of ways.  
First, it represents not calamities in their native colours, but aggravates them by what is evil therein increasing, and what is good depressing; so that it displays the former which should be concealed, and conceals the latter which should be discovered; further, it is the cause of many grievous calamities which but for it would never happen; for while one by the suggestion thereof errs manifoldly, it cannot be but evil and misfortune should befall him.  
Secondly, it makes him suspicious, froward, unastable in his conversation, and intolerable to his neighbour, whereby not seldom he incurs some great calamity, whereof King David affords us a notable example, 2 Sam. 19.23,4,5,9,7. who having obtained victory over his son Absalon, by whom he was put off his Kingdom, yet by reason of his death he became exceeding sorry, which ushered him into a notable error; for by giving himself to sorrow, he neglected his faithful constant and obedient subjects, by whose magnanimity he obtained that notable victory, and recovered his Kingdom, and was well-nigh entangled in new troubles, and like to fall into greater afflictions than befell him all his life long, even as Joab did most wisely warn him, for he was well-nigh forsaken of all his people, and like to lose his Kingdom, which not long before he recovered. In brief, sorrow is like a spider, which if it gins to spin his own bowels will not cease till it hath woven a whole web of mischief.  
Thirdly, it heaps not upon him only present calamities, but draws upon him future miseries, which otherwise would never have fallen out, so that he stays not for such evils as come of their own accord, but runs to meet them, and curiously and ingeniously invents them, for fear whereof he is so sad and pensive, being ignorant that sufficient to the day is the evil thereof, Mat. 6.34.  
Fourthly, as though those evils, and grievous, real, and vehement discommodities which come of their own accord, and that by interval of years lodge with us, to wit, loss of goods, honours, children, and such as are dear unto us, as also banishment and imprisonment, did not sufficiently torment him, he miserably vexes himself (as hath been said) for small, slight, and ridiculous occasions, which at every moment well-nigh and ordinarily fall out, and are taken hold of the miserable man with great grief of mind. Hence it happens, that all his life long well-nigh he becomes his own executioner, being vexed with sorrow and grief; whereas if he would set light by such occasions he might joyfully pass away his life.  
Fiftly, it increases the discommodities of this life, in that it abuseth those blessings which God hath conferred upon him, making of them that use whereunto they were not designed, and causeth him to set light by all such things as should exhilarate him, or to forget, or extenuate God's benefits conferred upon him, and to take a surfeit of them, changing all their sweetness into gall and wormwood; so that it may be compared to that little venomous creature, which turneth the juice of the sweetest flowers into poison, or a bad stomach by whose ill constitution the choicest and best food is turned into phlegmatic and hurtful humours. In respect of his whole person, it brings him into a most miserable condition; for heaviness in the heart of man makes it stoop, and by sorrow of the heart the spirit is broken, Prov. 12.25. Prov. 15.13. for it corrupts his understanding and senses, deprives him of wisdom, whereby he is disabled from attending his businesses. It makes him to be a vile abject spirit; it so blunts the vigour of his mind, as it cannot even in the least degree resist evil; it takes away the inclination of the will to perform any good or noble act redounding to his own or neighbours good, and renders him uncapable of putting in ure good and profitable employments. In a word, it dissolves him like pearlin vinegar, neither doth it less weaken the body: for heaviness of heart breaketh strength, and a broken spirit drieth the bones, Eccles. 38.19. whereupon he cannot sleep, or take his rest in the night time; as may be seen in Antiochus in whom grief was more and more, and he made account that he should die; wherefore he called for all his friends, and said unto them, the sleep is gone from mine eyes, and my heart faileth for very care: in what tribulation am I come, and how great a flood of misery is it wherein now I am? 1 Macch. 6.10.11. It breeds deadly diseases, as is manifest in the same Antiochus, who laid him down upon his bed, and fell sick for grief, 1 Macch. 6,8. hereof comes horiness and untimely old age. Envy and wrath shortens the life, and carefulness bringeth age before the time, Eccl. 30.24. as also death, for sorrow hath killed many, and there is no profit therein, Eccl. 30.23. saith the wise man. And again, of heaviness cometh death, Eccles. 38.19. and Saint Paul saith, the sorrow of the world worketh death, 2 Cor. 7.10. Hereof was the patriarch Jacob afraid, as the rest of his sons were conveying his son Benjamin down to Egypt, ye shall, saith he, bring down my grey hairs to the grave with sorrow, if mischief befall him, Gen. 44.29. Now of all the effects it produceth, death is the best, it being better to die than undergo the continual torments thereof; death is better than a bitter life, saith the wise man, Eccl. 30.17. and by destroying him, it gives a deadly blow to itself. The vessel being broken, the liquor must needs run to waste and perish, so that by his ruin, it being fare more pernicious falls to destruction. Thus much of the temporal miseries which attend it; as for spiritual evils which are fare more grievous than the former, it is evident, that one through sorrow doth grievously offend God, provoking him to anger through disobedience, impatience, distrust, ingratitude, and brutish stupidity, which moves God to forsake and leave him wholly to his cares and anxieties, and to speak to him as it were thus, what? dost thou endeavour through thy carefulness to rob me of the honour, whereby I care for all things; Be it so, torment thyself as long as it pleaseth thee, thou shalt see what it will avail thee. Being then left to himself, he runs into most grievous enormities wherein he is altogether involved by God's judgement, and by means whereof falls into more grievous calamities. It deprives him of the testimony of adoption, and the certainty of the right of God's children; for whosoever is borne of God overcommeth the world, Joh. 5.4. But what is it to overcome it? It is not for one to make himself a slave thereunto, neither to stoop to adversities on the one side, nor to place his felicity therein on the other. He that doth this may assuredly persuade himself to be borne of God, and to enjoy God's benevolence and grace, whereby the world is vanquished. Contrarily one by being sorrowful, plainly testifieth, that he is desperately in love with this world. Moreover, it openeth a gap to the devil to assault him with divers temptations, and bring him into thousand evils and heinous sins. The murderer Cain may serve for an example, whose anger was not only kindled, but his countenance fell assoon as God disrespected his sacrifice, which moved him to kill his brother. It induces him to become an Apostate, or revolter from the true Religion, subscribing and consenting to the lies of Satan, when calamity is set before his view, as Poverty, banishment, imprisonment, and death which he is bound to suffer for the confession of truth. It makes him despair, and to lay violent hands upon himself, and ministereth an opportunity to the devil to set aside his proper shape, and appear unto such as give themselves thereunto visibly, as it happened to the Egyptians in times past, which were, as the wise man witnesseth, scattered under a dark veil of forgetfulness, being horribly astonished and troubled with strange apparitions, Wisd. 7.3. It gives way to the envious man the devil to persuade him to make a covenant with him, and renounce his baptism, as witches are wont to do; which being done, he possesseth, vexeth, and tormenteth him after a wonderful manner. Behold the mischiefs thereof, behold the offspring the sorrowful man breedeth in his bosom! who seethe not, that the grievousest plague is that of the heart, Eecl. 25.13. And it cannot be, but it should produce the greatest misfortune and misery, it being the grievousest punishment and curse which God threatneth to the transgressors of his Law. The Lord shall give thee a trembling heart, and failing of eyes, and sorrow of mind, Deut. 28.65. I will distress Jerusalem, and there shall be heaviness and sorrow; it shall be unto me as Ariel, Esay. 29.2. Thus, saith the Lord, of the inhabitants of Jerusalem, and of the land of Israel, they shall eat their bread with carefulness, Ez. 12.19. Remove fare from thee this most dangerous disease, and embrace Godly mirth, which, as hath been said, doth not only become Gods children, but affords excellent commodities. It represents to the joyful man's view the happy success of future things, causing him to bear all things patiently, and to follow his businesses or employments, or forgo them, having regard to time and other circumstances. And howsoever all things fall not out according to his mind, yet he is contented with his condition. He handles worldly things, as they are in their own nature fading and indifferent; and being not clogged by them, he goes on lustily in the way of life, till he hath prosperously finished his journey. He leads his life as quietly as he can in this world, neither aggravates it with new miseries, being burdensome enough of itself. His understanding is sound and perfect, in that he judgeth not according to his affection, but as reason directeth him; his body is recreated and refreshed thereby. He knows experimentally what Solomon speaks of, a merry heart doth good like a medicine, Prov. 17.22. A merry heart hath a continual feast, Prov. 15.15. and again, The gladness of the heart is the life of man, and the joyfulness of a man prolongeth his days, Eccl. 30.22. Moreover, one endued with this sanctified joy is most assured of God's love, and throughly furnished against Satan, so as he cannot exercise his power and force upon him. In brief, the blessing of the heavenly father resteth upon him, and in that he rejoiceth, it is the work of grace, and because he rejoiceth in God, it is an infallible sign that God hath pleasure in him. Wherefore, be not sorry for the joy of the Lord is our strength, Neh. 8.11. and say, I will greatly rejoice in the Lord, my soul shall be joyful in my God, Esay 61.10.   

CHAP. III. The third ground or reason why the faithful man should abandon it, and be joyful, is drawn from God's spiritual grace in jesus Christ.  
THere is nothing which should beget a greater measure of joy in the faithful man, than the contemplation and enjoyment of spiritual benefits which God hath conferred upon him; for thereby he is freed from the grievousness of his misery, and translated into a most happy condition, which thou faithful soul being in misery and sorrow which now boils within thee, and is fixed in thy breast, shouldst especially take into consideration. That thou mayst clearly perceive, as thou oughtest, God's grace, and judge more rightly of the excellency of his benefits, Consider with me, I beseech thee, these three things, to wit, thy state past, present, and to come. What is man in respect of his past estate, but naturally the child of wrath and eternal condemnation? for whereas he was originally created after the image of God, now he is deprived thereof by his incredulity and rebellion, which is the cause, that by the most just sentence of God he is adjudged to death, that is, to all manner of miseries, spiritual and corporal, temporal and eternal, wherein he involved all his posterity. Hence it is that man is conceived and borne in sin, and so being deprived of righteousness, he inclines to all vice; his understanding darkened, his will maliciously bend, all his affections depraved and out of order. Out of this corrupt fountain it cannot be, but an infectious and corrupt stream should flow, to wit, perverse & abominable thoughts & words, answerable to the abundance & depravation of his heart, actions altogether unsavoury to Gods will. Briefly, he is dead in sins, and so cursed in the sight of God; unto whom that speech of Martha may be applied: Lord, by this time he stinketh; for he hath been dead four days, Jo. 11.39. for whereas once he was the temple of God, how he is become a noisome den and sink, whereinto that infernal soul disburthens his filth. Nay, he rebels against God, and enters into acts of hostility; the wrath of God is thereupon revealed from heaven against all his unrighteousness and ungodliness, Rom. 1.17. Being left then to himself by God's judgement he follows his own ways, he is given to a reprobate sense, whereupon he feels divers curses inflicted by God, who either punisheth him in his goods, in his body, in his honours, or in such as are dear unto him; one while he arms the heaven to be his enemy, otherwhile the Elements, otherwhile beasts, otherwhile he makes men to fall out amongst themselves; At length he cuts him off from the land of the living, whom vengeance dogs no less than before: for his soul no sooner forsakes the body, but it endureth infernal pains until the resurrection; at what time the body shall be reunited to the soul, and the whole man tormented with the devil, with horrible, unspeakable, and eternal torments. The state of that man for misery surpasseth infinitely the condition of dogs, swine, and serpents; for these beasts are reduced to nothing, affoon as they expire; Whereas when he is dead his torments begin to act their parts, so that what he suffered, or could endure in this world, is only a forerunner, or taste of those torments he must undergo after this life. Behold thy first genuine natural state wherein God verily might have left thee, and then thou shouldest most miserably and eternally perish; but he would not deal so severely, but according to the multitude of his mercies had compassion upon thee, translating thee into a fare happier condition wherein now thou art. Consider with me what will afford thee joy and comfort; how happy is thy condition, that whereas God passed by many myriads of men who miserably perish for ever, he hath chosen thee out of his free grace and mercy in Christ Jesus, for which purpose it was his pleasure, that God should be made man, that the word should be clothed with an infant's nature, and that that heavenly bread, as one of the fathers styles him, should be made grass; for all flesh is grass. He would have him first to be conceived, and enclosed within the womb of a woman, ere his virtue and power should be dispersed throughout the whole universe by the preaching of the Gospel; like gideon's fleece which was first bedewed, ere the dew came down to the plains. And that through his holiness and innocency he might cover before God's face our impurity and uncleanness, he would be borne of a virgin, and that great with child, not by man but by the Holy Ghost: for the Ark was overlayed with pure gold within and without, Exod. 25.11. And the high priest was not to defile himself for his father or for his mother, Levit. 21.11. Further, it behoved him not only to be borne, but live and die for thee, that thou mightedst obtain everlasting life, remission of sins, and righteousness. And that this might not be fruitless unto thee, he is risen from the dead, ascended into the heavens, and sitteth on the right of God his heavenly father. And that this also might tend to thy good and salvation, he hath called thee unto his Church, & made thee a denizen of that city, that is set upon the hill, and saith unto thee, as he did once unto Soul, arise and go to the city, and it shall be told thee what thou must do, Act. 9.6. He found thee in a desert land, and in the waste howling wilderness, he made thee ride on the high places of the earth, Deut. 30.10.13. and placed thee in the land of uprighteousnesse, Esay. 26.10. he hath given for food and sustenance his word, that angelical bread, when others are fed but with the chasse and straw of that darksome Egypt whereunto they are most miserably enslaved; and that thou mightest assuredly be persuaded, that what Christ did and suffered concerned thee, he ordained sacraments as certain assurances or pledges of his grace. Further, he hath communicated with thee his spirit which sanctifieth thy heart with faith, openeth the eyes of thy understanding, whereby thou mayest not only with Adam behold thy nakedness, but contemplate his grace; changeth thy will, purifieth thy affections, so that not without a miracle thou art renewed into his image, much like that King of Israel, who was changed into another man; restrains thee from committing such sins as the unregenerate perpretate, & consequently preserveth thee from horrible judgements and punishments due unto the same. There redounds unto thee being in the state of grace, honour, felicity, and profit; for what great honour is it to thee to have God for thyfather? what advancement is it for thee to be partaker of the divine nature in Christ, and therein superior to the Angels themselves. He took not upon him the nature of Angels, but the seed of Abraham, Heb. 2.13. And that heavenly Joseph had in such esteem the worm-eaten sack of our flesh, that he vouchsafed to put into it the inestimable treasure of our salvation. On the other side, Angels are but ministering spirits, sent forth to minister for them who shall be heirs of salvation, Heb. 1.14. and consequently for thee in particular. Moreover, what honour is it to be a Prophet, Priest, and Prince over all the creatures, which sovereignty thou hast purchased by Christ? so that all things are thine, 1 Cor. 3.22. and appertain unto thee, which in due time thou shalt enjoy, after thou hast fought in this world the good fight, a plenary possession of. The commodities accrueing unto thee in the state of grace are innumerable, for thereby thou art shot free from the thunderbolt of the Law, there being no condemnation to them that are in Christ Jesus, Rom. 8.1. And howsoever there be some remainder of infirmities in thee, which the flesh sinfully puts in practife, yet they are covered with the robe of thy eldest brother, the righteousness of Jesus Christ; yea, thine own sins conduce to thy salvation, thine own experience and the sense of the deformity thereof provoking thee to hate them, working in thee sincere humility, and inducing thee to behave thyself for the future more wisely and warily. Being in the state of grace thou hast freer access unto the throne of grace in all thy necessities, so as thou mayest plentifully pour tears into his bosom; he persuades thee with precepts, and allures thee with promises. His providence leads and preserves thee as a cloud by day, and the shining of a flaming fire by night, Esay. 4.5. He provides thee all necessaries that relate to this life, and that which is to come; his Angels are a brazen wall to defend thee. Add hereunto, that the afflictions themselves are not signs of his wrath, but pledges of his grace and marks of his fatherly care to thy trial and spiritual exercise, yielding the peaceable fruit of righteousness, Heb. 12.38. He is present with thee in all temptations and conflicts, strengthening thee by the power of his spirit, by whom he ascertaines thee of thy eternal salvation; persuading thee, that neither death, nor life, nor Angels, nor principalities, nor powers, not things present, nor things to come, nor height, nor depth, nor any other creature shall be able to separate thee from the love of God in Christ Jesus, Rom. 8.37,38. Whereupon he plants in thy heart such a firm hope of eternal happiness, as if thou hadst already a plenary possession thereof; for hope maketh not ashamed, because the love of God is shed abroad in our hearts by the holy Ghost which is given us, Rom. 5.5. These spiritual benefits are of that nature, that they will never diminish nor fail. Nay, look how much the faithful man affects them, so much the more they increase; like to the nurse's milk, which the more it is sucked, the more it abounds. And therefore who seethe not, that these honours and spiritual riches infinitely surpass all the riches and glory of this world. This is thy present condition as long as thou art in this world; as for thy future, thou art indeed, as all men are, subject to death, whereby thou obtainest, more excellent things than thou couldst enjoy in thy life time; so that, not without cause, it is said, precious in the sight of the Lord is the death of his Saints, Psal. 116.15. for death will put a period unto all thy adversities, and will be the beginning or rather the fulfilling of all good things. By death thou ceasest to sin, and provoke God thy father to anger, and to commit such things, as are unworthy thy eminent condition; as long as thou art clothed with the mantle of flesh the concupiscence thereof will vex and solicit thee with that unchaste woman, saying, lie with me; But when thy mantle, as that of Elias when he ascended into heaven, shall fall from thee, it shall never trouble nor molest thee. By death thy last enemy, all the rest of thy enemies shall be put to flight; They shall be never able to hurt and entrap thee. Thou shalt be freed from the fear of all dangers which in this life abide thee. It will rid thee from all molestations, milteries, afflictions, cares, and griefs. Thy foul being severed from thy body will escape, as a bird out of the snare of the fouler; the snare is broken and we are escaped, Psal. 124.7. Being then freed from innumerable torments, and troubles, she shall enter into rest; insomuch, that when the last hour shall make the nearest approach, thou mayest say unto her, Return unto thy rest O my soul, for the Lord hath dealt bountifully with thee, Psal. 116.7. Departing this world, she shall enter into heaven to enjoy eternal happiness, and rejoice at the beatifical vision of her heavenly bridegoome. Then she goeth forth to behold King Solomon with the Crown, wherewith his mother crowned him in the day of his espousals, and in the day of the gladness of his heart, Cant. 3.11. As for thy body, it shall return into dust, but it shall not long remain in that state. It is sown verily in corruption, it is raised in incorruption, it is sown in dishonour, it is raised in power, it is a natural body, it is raised a spiritual body, 1 Cor. 15.42,43,44. so that the death of the body is nothing else, but as feed cast into the earth, producing in its time most plentiful fruit: Then being reunited to the soul shall be brought into the King's chambers, where it will be glad, and rejoice for ever, and enjoy plenary possession of ineffable happiness, which eye hath not seen, nor ear heard, neither have entered into the heart of man the things which God hath prepared for them that love him, 1 Cor. 2.9. Go to then, if thy condition hath been so miserable, and will be so happy, hast not thou sufficient cause to rejoice? Now thou art sorrowful, and despairest, and sufferest molestations which thou canst not repel or drive away from thee, repeating these words to thyself, Alas! when will that day appear wherein I shall have cause of rejoicing, and rendering thanks to God. Know this, that the meditation of spiritual benefits were there no other occasion moving thee to rejoice should be a most weighty motive inducing thee thereunto, and even without intermission to praise God amidst the most grievous calamities. How would that wretched Captive rejoice, being set at liberty from the dark and noisome dungeon? with what exultation did that lame man, restored to his feet by Peter, praise God, Act. 3.8. The guilty person being certified of his Prince's pardon, even at the very nick he is to suffer, for joy is as it were wrapped out of himself. Judge thou whether all the miseries of this world may be compared to that, out of which God hath rid thee. Canst thou be so senseless and dull, as not to rejoice from the bottom of thy heart, in that he hath delivered thee from those infinite calamities, those everlasting burn and darkness where is weeping and gnashing of teeth? Thou art really possessed thou hast a most just cause to be sorrowful, and conclude thy condition to be miserable and unhappy. Then verily thou shouldst have cause to complain of thy miseries, if God had left thee in the state of corruption and misery. Alas! how many miserable Infants are there, and will be in hell, who have known neither good nor evil? And how many are damned, who though they lived in this world without the fear of God, yet committed not such grievous sins as thou didst, and thought they worshipped God aright? But since they lived without faith, neither made Gods will revealed in his word a rule to square their actions by, were sons of perdition. And could not God leave thee in the very same misery he left them in by his just judgement? Consider then how much happier thou art then so many Miriads of men who are eternally damned. Consider further, how fare happier thou art than innumerable wicked men, who whilst they lived in this world were seemingly blessed, in regard of honours, riches, pleasures, powers, estimation, and authority. How infinitely, and without comparison is thy condition happier than their state in that they persisting in their sins are reserved to horrible punishments and unutterable torments? God forbidden than thou shouldst envy their varnishing happiness and deceitful prosperity, and that thou wilt not consider how much happier thou art than those as being not liable to the same condemnation. And if thou canst not find in thy heart to be joyful, in that he hath not left thee in that miserable plight; Behold, thou hast a more weighty motive thereunto, in that he hath translated thee into a most happy condition, vouchsafing to receive thee into the number of his children; for he is not only satisfied to deliver thee from so many evils, but he sends thee as many benefits. That speech of Christ unto his Disciples concerns thee; Rejoice, that your names are written in heaven, Luk. 10.20. Thou wouldst really rejoice, if thou wert now in the state of innocency, wherein Adam was in that earthly paradise; but assure thyself, there is greater than paradise here. For thou receivest more blessings and honours in Christ, than thou hast lost in Adam: Then man was God's creature, now thou art his son in Christ. The first man was form out of earthly matter, thou art borne of heavenly and incorruptible seed, God's word. In thy former state thou couldst sin, as that doleful experience witnesseth: In this, thou canst not sinne. In that thou wert subject to die, whereas the life prepared for thee in Christ hath neither end nor consummation. Lastly, doth not the consideration of thy future condition move thee to rejoice? The time will shortly appear wherein all thy adversities and miseries shall be brought to a period, and thou shalt possess all those things which God hath prepared for thee, and enter into that joy which cannot be taken from thee. The consideration I say of thy present, past, and future condition should induce thee to be contented with that state and station which God hath allotted thee. Let others rejoice, that they are rid and recovered from some dangerous disease, poverty, or some other adversity wherewith thou art now possessed. Thou hast through Gods grace escaped thousand dangers, and miseries, which without comparison surpass all the calamities of this world. Let others boast in the multitude of their riches, others wax proud of their gay apparel and dignities; what are all these things compared with the Majesty of the child of God, and coheir with Jesus Christ? Let others feed themselves with vain hopes, that of glory and future happiness will never give thee the lurch; wherefore take heed of murmuring against God, beware thou sayest at any time, that he deals severely with thee. Doth he deal severely with thee, who hath conferred upon thee such honours, who heapeth upon thee so many benefits? doth he deal roughly with thee, who reserves for thee for the time to come such ample felicity? Let that speech therefore of our Saviour to Saint Paul sound continually in thy ears, or rather in thy heart, my grace is sufficient for thee, 2 Cor. 12.9. and in all adversities which daily happen in this world, seek ease, refreshment, and comfort, by contemplating God's grace; for a King's favour, I say, the King of King's favour is as due upon the ground, Prov. 19.12.   

CHAP. IU. The fourth ground or reason consists in the corporal benefits conferred by God.  
THe ineffable dignity of spiritual grace, as hath been said, should be just cause to remove from thee sorrow, wherewith thou art possessed. But we have not as yet mentioned all God's benefits bestowed upon thee, his grace and goodness resting not in the  benefits, but tending and extending themselves further; for with his right hand of spiritual benefits he embraceth thee, his left of temporal being under thy head; so that thou hast experience of what the spouse of Christ wisheth to herself, saying, His left hand should be under my head, and his right hand should embrace me, Cant. 8.3. Neither is he satisfied to quicken thee with spiritual life, and provide thee food and raiment, as also communicate with thee unspeakable benefits and honours, but he goeth further; he deals with thee as a loving earthly father doth with his children in their minority, suffering them to play, and use all manner of ratles that they may with more pleasure pass away their infancy. Thy heavenly father deals not otherwise with thee, for he bestows upon thee so many temporal benefits, the sweetness whereof should exhilarate thee and overcome that bitterness of spirit which now pines thee away. The benefits that thou enjoyest are of two sorts: some particular, strictly so called, which howsoever many do enjoy, yet they are not conferred upon each singular person, and some common which concern all that can read this little book; so that none hath cause to complain, or cast an envious eye upon his brother. Hath God, I beseech thee, more especially honoured thee than an infinite multitude of men? Art thou perchance through his grace sprouted out of a royal, illustrious; famous, noble stock, or at least of an honest family, or nearly allied thereunto? As for thy calling and state, God perchance hath singled thee out to be a leader and King over his people, and subjected to thy empire and power nations, and chosen thee to be his vicegerent and assistant here on earth; or art in the number of the Gods? that is to say, a magistrate, to distribute judgement and justice to those that are committed to thy charge, to protect the innocent, defend the widow, orphan, and stranger, to condemn the guilty and punish the evil doer. In brief, or perchance he hath given thee that honour whereby many are become subject unto thee. But if thy function be not political, God perchance hath constituted thee to be Christ's steward in his house, the Church, to distribute to his family heavenly food, to preach his word, to be an overseer of his flock, a very eminent honour and good work, as the Apostle speaks; or art perhaps of some other honest calling? as employed in merchandise, factorship, or some other lawful occupation; or art of good odour through Gods favour not only amongst thy own Countrymen, but amongst foreigners, in respect of magnanimity, strength, virtue, wisdom, or learning? for a good report maketh the bones fat, Prov. 15.30. Because he that is in good esteem reapeth pleasure and profit. And therefore a good name is father to be chosen than great riches, Prov. 21.1. Or hath he over & above these things bestowed upon thee the goods of this world, commonly so called? to wit, riches, commodities, lands, possessions, vineyards, fields, houses, or the like blessings which continually he pours upon thee. And if thy yearly revenues be not answerable to thy will, God like that good Caleb deals with thee; for after he hath given thee barren land, he gives thee the upper, and nether springs, Judg. 1.15. he blesseth thy labours and employments; for thou shalt eat the labours of thy hands, O well is thee, and happy shalt thou be, Psal. 128.2. And he filleth thee with the finest wheat, Psal. 147.14. He gives thee not only so much as sufficed the Apostle, to wit, food and raiment, which will nourish thee, and thy family, but he bestows upon thee more than thy necessities require, yea, oftentimes in abundance; so that he deals graciously with thee, so as thou mayest not only live without penury and want, but secure thy poor brethren with alms proportionable to thy power, aswell to the advancement of God's glory, as to the good of thy country. He communicates with thee riches and means, whereby thou mayest not only bring up thy children in good and honest discipline and sciences, but especially in the fear of God, advancing them to be thy equals in dignity, or to a higher pitch of honour, leaving them after thy decease in such sort, as they be not constrained to depend upon other men's mercies, or compelled by poverty to want education, and so become miserable men. Or hath he blessed thee in a happy matrimony, by joining thee to a meet help, I mean thy bedfellow, no less fruitful than honourable, enriched with divers endowments of the body, but especially those of the soul, virtue, wisdom, staidness, and modesty? Or hath he made thee a father or mother to a family, so that thy wife is as a fruitful vine by the sides of thine house, thy children like olive plants round about thy table. Psal. 128.3. Or are they strong in body and sound in understanding? increasing in stature daily before thy eyes, but especially in the fear of God, as tender plants of God's garden; And do they profit by thy instructions, chastisements, and corrections, yielding thee comfortable hope for the future? Or are they advaneed to some degree of preferment, to be pillars of thy old age? Or seest thou thy children's children? or to speak in a word, art partaker of that divine blessing, whereof the spirit of God speaks, who so findeth a good wife, findeth a good thing, and obtaineth favour of the Lord, Prov. 18.22. Or art one of those whom the Holy Ghost styles blessed, in the Psalm ? I pass over in silence the external delights thou hast of thy children, especially during their minority. I will only touch one, and a singular one too, whereby they represent the lively image of God's true children, even as may be seen in such actions as thou performest towards thy children, the lively representation of God's government in ordering his; for know this, there is no action, inclination, humour, defect, vice, or perfection which thou findest in thy children, but express a faithful man to the life, either in goodness or vice; so that thou canst not observe even the least appearance of them in thy children, but thou art constrained to acknowledge that God's children behave themselves no otherwise to their heavenly father, and neighbours. And contrarily, thou canst not ascribe any thing thing to a wise prudent father, but must confess that God observes the same order and government towards his children, which is certainly an excellent prerogative which married persons, and such as God hath blessed with children, enjoy; a prerogative, I say, whereof such as want issue, and especially those that forbidden others to marry, and keep themselves unmarried, are devoid, and thereby are destitute of wholesome knowledge, instruction, comfort, which married persons enjoy in regard of the fruitfulness of marriage divinely blessed, and infants unto whose school our Saviour sends us. Verily I say unto you (saith he) except ye be converted, and become as little children, ye shall not enter into the kingdom of Heaven, Matth. 18.3. Thus much of the benefits, which concern thy whole person: Now let us view the parts, whereof man is composed. And in the first place the soul, What a gracious benefit is it, that God hath endued thee with a good wit, a quick penetrating understanding, strong judgement, excellent memory, prudence and dexterity in performing thy employments, and foreseeing good and bad events, whereby thou takest heed from innumerable errors, whereinto such as are improvident, and those that are careless in their affairs run, and so become miserable men? Or hath God perchance imparted unto thee knowledge and sciences, or such a faculty whereby thou canst discharge thy mind with sit expressions? or hath he endued thee with a noble generous spirit, so as thou art magnanimous in all distresses, and undaunted in all dangers? Add hereunto a merry heart, and quiet contented mind, which according to the Proverb is better than riches; and by the testimony of the Holy Ghost, godliness with contentment is great gain. As touching the body, what a gracious benefit is it, that he hath clothed thee with perfect members without default; neither lame nor maimed, but strong, endued with good temper, disposition, proportion, and decent beauty? What a precious treasure is health, which he either preserves or restores unto thee. All which benefits certainly are excellent, and whereof some are inestimable, which evidently appears by such evils as are opposite to those benefits that thou enjoyest: for what a heartburning would possess thee, I beseech thee, if thou wert accursed of all men, or a reproach and laughingstock? what misery is there in poverty, and especially in beggary? what anguish of heart would torment thee, if all things in thy family were turned topsie turvie; if thy marriage bed were defiled, or if thou shouldst find therein nought save sterility and barrenness? if thy children were deformed in body, void of reason, and common sense, and of untoward disposition, throwing themselves headlong into mischiefs, and consequently thee to the grave? what unhappiness would it be if thou wert stupid, senseless, foolish, light, impetuous, brutish, impudent, heady, vile, abject, whereby so many men and families are quite undone? And was it not in his power to create thee so, and in the beginning form thee imperfect, maimed, monstrous, blind, deaf, dumb, filthy, or otherwise defective? And could he not make some noisome disease to be thy individual associate? yea, cannot he at this instant fasten thee to thy bed, and so deprive thee of health, which thou hast so many manner of ways abused? By considering these evils (to pass by other calamities, my purpose being to touch those that be contrary to the  benefits) thou canst not sufficiently esteem the value of such benefits as God hath bestowed upon thee. Who can number all the good things received at his hands? The earth is full of the riches of the Lord, Psal. 104.24. and his mercies are new every morning, La. 3.23. which is more, thou hast not received as yet perchance all the temporal benefits which God reserves for thee in his treasure, which as fare as thy salvation requires thou shalt enjoy in due time. But thou wilt say perchance, some or many of those benefits we have mentioned are denied thee, yea, clean contrary, thou art afflicted with some of the miseries , and which is more, all manner of adversities have made a conspiration against thee; thou art so fare off from obtaining those divine benefits, that thou art in contempt and driven to poverty, yea, to beggary, that thou hast not a wife correspondent to thy will, that thou art unhappy in thy children, that thou art void of wit, rude, ignorant, fearful; In brief, that odd hath not given thee any of his temporal benefits, and therefore hast no reason to rejoice, but perpetually to be sorrowful. I answer, first it never or seldom falls out, that any man is generally devested of all benefits; but mostly if this or that be wanting, he is supplied in some other benefit. If thou hast not abundance of riches, God hath enriched thee with a contented mind, with knowledge of the most excellent things; thou art in good estimation, and God hath given thee beautiful children, health, wisdom, and strength; what will a wise man do in this case, certainly he will not respect what he is destitute of, but what he possesseth, and so putting sorrow to flight he will rejoice in the Lord. Secondly, put case God hath not bestowed upon thee any of the  benefits, but laden thee with the repugnant evils; yet this is most certain, that he hath conferred upon thee no less evident and excellent benefits, I mean those which (as hath been said) in the beginning of this Chapter are common to all, and thou canst not deny, but thou hast received, and dost yet enjoy. But it is a lamentable thing to see, that common benefits are not valued but slighted by fools, which derogates nothing from their excellency; since it is usual, that the most precious and excellent things, as being daily obvious, are despised or at least not regarded. What is there, I beseech thee, more beautiful than the Sun? What is more wonderful than its motion? What more useful than the light thereof? yet notwithstanding how few there be that have the excellency thereof in a deserved esteem, considering not the end whereunto it was designed, to wit, the knowledge and glory of God. What is more necessary to nourish and sustain us than bread? yet because God gives it us daily, we make not of it such esteem as we ought; so there be many things we begin then to value, when we are deprived thereof, and understand we can in no wise stand in need of them. The reason is the same of such benefits as God confers upon all men, whereof if they were destitute, would be of all the creatures most miserable; but they that enjoy them, in the fear of God, may think themselves happy, though particular benefits be wanting, as it pleaseth God. For I beseech thee, how gracious is God herein, that he hath not created thee a serpent, toad, or the like creature, but after his own image, communicating with thee his nature, which with the divine and angelical is solely capable of eternal happiness? He composed thee of a soul and body, whose conjunction is divine, a very excellent miracle, yea, one of the greatest that thou canst conceive in thy mind. He hath fashioned thee in thy mother's womb, so as thou mayest say with David, I will praise thee, O God, for I am fearfully and wonderfully made. Marvellous are thy works, and that my soul knoweth right well. My substance was not hid from thee, when I was made in secret, and curiously wrought in the lowest parts of the earth: Thine eyes did see my substance, yet being unperfect, Psal. 139.14,15,16. He hath endued thee with reason, and common sense, whereby thou may est discern good from bad, and therefore he ranked thee not in the number of fools, as he might, who are spectacles to all men, being comedies to some, but tragedies to good and wise men. What a pleasant spectacle is it for thee to act thy part upon the brave Theatre of this world, wherein thou seest so many Characters of God's power that may ravish thy mind? For if the sight of a piece of work curiously wrought doth so ravish the beholders, hast thou not cause, I beseech thee, to contemplate with more astonishment, and delight, this wonderful universe, this round ball, that azurd heaven bespangled with so many glittering stars? What is more wonderful and pleasant to the sight than the Sun, which is as a bridegroom coming out of his chamber, and rejoiceth as a strong man to run his course? His going forth is from the end of the heaven, and his circuits unto the ends of it, and there is nothing hid from the heat thereof, Psal. 29 5,6. What a pleasant sight doth the nocturnal inequal motion of the Moon exhibit, which by wonderful mutation is one while seen under this or that form, and sometimes not at all? Add hereunto the spacious firmament under heaven, which serves for our respiration or breathing; the vast sea, and the earth poised with its own weight, hanging not without a stupendious miracle in the midst of the air, where no prop supports it, but only the powerful hand of the Almighty; and so many sorts of riches within the bowels of the earth, and on the flourishing furface thereof; so many kinds of living creatures in the air, water, and on the earth, whereof some are pleasant to the eye, some deformed, some for pleasure and profit, and some for bravery. If a tragedy or comedy, being but man's invention, acted upon the stage doth so ravish the eyes and mind of the spectators, questionless the innumerable spectacles thou seest in this world, I mean God's judgement, which one while speaks his goodness and patience, and otherwhile his wrath, should excite thee to praise his goodness and divine justice. In brief, wheresoever thou wilt cast thine eyes shalt have reason to cry out with the Prophet, Lord thou hast made me glad through thy works, and thy thoughts are very deep; an unwise man doth not consider this, and a fool doth not understand it, Psal. 92.5,6,7. How bountiful is God herein, that he hath given thee nourishment all thy life long, & especially in thy mother's womb, whereas thou hast not knowledge of the same, so for the procurement thereof didst not care? And no sooner thou camest into this world, but the same nourishment was ready at hand for thee in thy mother's paps, which as thou didst ignorantly seek for, so didst readily find out. All this is so strange and wonderful that thou couldst not scarce believe the beginning of thy life to be such, unless infants were thy daily teachers, so as thou mayest say, and not unworthily, Lord, out of the mouth of Babes and sucklings thou hast ordained strength, Psalm. 8.2. Moreover, the very same God hath preserved thee from that time till this present, strengthening thy staff of life, blessing thy portion. To which end he gave thee not only the herbs of the earth, but the beasts of the fields, the souls of the air, and the fishes of the sea. He provides for thee being oftentimes driven to such extremity, as thou hast not food sufficient for a day, especially in the time of searsuy and famine, even in an unexpected time; yea, sometimes after a wonderful manner, so that thou hast personal experience that God feedeth the hungry, Psal. 146.7. Is this a slender benefit, that he hath preserved thee from the 'samine, which is the most raging evil, and more grievous than any punishment whatsoever? And how gracious is God herein, that he doth not only nourish thee, but cloth thee also with raiment, whereby thou mayest not only cover thy nakedness, but protect thyself against the injuries of the air, and discommodities, molestations, pains, which the least fly were able to do thee. But if this doth seem a small benefit, behold a poor naked wretch who hath not wherewith to cover his nakedness, and consider the miseries whereunto he is exposed. Consider further, what singular care he took of thee all thy life long, for assoon as he brought thee into this world he forsook thee not, as Architects are wont to do; who assoon as they finish their work, have not from that time forward the least care of the same. But when thy father and mother forsakes thee the Lord taketh thee up, as the Psalmist speaketh, by day his cloud protects thee, and by night his pillar of fire defendeth thee. In all manner of adversities, dangers, and difficulties he helpeth thee, when thou art asleep exposed to thousand dangers, which thou canst not even in the least degree withstand, thy senses locked up, thy body being as it were dead, when thou takest thus thy ease and repose he watcheth over thee, and his Angels keep a ward about thee. He kept thee as the apple of his eye, as an Eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings; so the Lord alone did lead thee, and there was no strange god with him, Deut. 32.10,11,12. And doth this seem a small benefit, that he hath ruled and directed thy thoughts, words, and actions, from thy beginning till this present time? Hath he not oftentimes suggested unto thee most excellent thoughts, infused in thee good considerations, put in thy mouth good words, and given thee wholesome counsels, and moved thee to perform such actions as have been profitable to thyself, neighbour, and oftentimes to the whole state and Church of Christ; and oftentimes he hath stirred up in thee good motions and inspirations, even besides thy intention and purpose, whereby thou hast spoken and acted many things, which if thou wert now to reiterate couldst at no hand perform; so that thou hast experience of that of David, O Lord, thou hast searched me, and known me, thou knowest, etc. Thou compasest my path, and my lying down, and art acquainted with all my ways, for there is not a word in my tongue, but lo thou knowest it altogether. Thou hast set me behind and before and laid thine hand upon me, Psal. 136.1,2,3,4,5. Consider, that he saith there is not a word in my tongue, etc. whereby thou mayst know, that those good things that ever befell thee proceeded not at all from thine own counsel and prudence. And as often as thou hast purposed to commit any thing, that might endanger thy salvation, and blemish thy reputation, he restraineth thee from putting the same in practice, as he withheld King Gerar from touching Abraham's wife, and sinning against him, Gen. 20.6. And thus he permitteth thee not to commit such a crime, as deserves to be expiated with a reproachful punishment in the sight of the Sun. Or if thou art guilty thereof; O! how wonderful is his goodness and long suffering, in that he hath delivered thee from punishment due unto the same; whereas others, which are not such great delinquents are hanged or drowned, or end their miserable infamous life in some other punishment. And to whom do all those gracious benefits appertain, whereof thou complainest art deprived, and which God distributes unto others, to wit, riches, honours pleasures, dignities, prosperity, and the goods of the mind and the body? art not thou partaker thereof by the benefit of the communion of the Saints? for what things soever thou seest others to enjoy, are common to thee we, being all members of the same body, whereby we become partakers of the benefits aswell as of the miseries of others. It behoves thee therefore to rejoice for the prosperity of thy neighbour, and with him to thank the father of lights from whom cometh every good gift, whereunto Saint Paul admonisheth thee, when he saith, Rejoice with them that rejoice, Rom. 12.15. Besides all these benefits which God hath conferred upon thee, Consider, I beseech thee, from what evil and misfortunes he hath preserved thee: There is no calamity whereunto thou art not exposed, for thy body is a seminary of all diseases, from without all manner of adversities lie in wait for thee, the devil never leaves off his treacheries, the whole world, all the elements, nay all the creatures conspire against thee by reason of sin. What treacheries do the wicked always, thine enemies, and especially Gods, imagine against thee? How often have they gone about to rob thee of thy honour, goods, and life itself? wheresoever thou art death pursues thee at thy heels, all things are every where malicious and to be feared of thee. In brief, all the evils and perils under the cope of heaven level at thy destruction, so that thou shouldst not think it strange if being in danger of so many weapons and blows thou now and then feelest some smart, but count it no small favour, that many fell in vain, and that all manner of adversities have not rushed upon thee with one assault, and say with the Prophet, It is of the Lords mercies that we are not consumed, because his compassions fail not, Lam. 3.22. for his mercy is evident herein, that he hath not, nor will never suffer all manner of evils to make a sport of thee, for he is so merciful, that he will not suffer thee to be tempted above thy strength: And when he sendeth some adversity, he visiteth thee only with one or two evils, and that not daily, but sometimes, and by intervals, that it may not be perpetual, but continue for a time, which will not last at the furthest longer than this life, but shall have the same period therewith, which in comparison of eternity deserves not to be styled a moment. Moreover, if thou considerest the nature and quality of those afflictions that God sends upon thee, he spares and deals mildly, nay fatherly with thee; for he permitteth thee not to be as miserable as many, who though they are men created after his own image, aswell as thou, yet lie grovelling in stews, upon the highways, and by the doors of Churches, whose faces and noses are eaten up, and whose eyes are wanting, and other members consumed by some foul, horrible, disease, or are otherwise most miserably afflicted with some extraordinary calamity, whom thou canst not pass by for very horror, but wilt turn away thy countenance from them. Not to mention other evils, besides those most grievous calamities they endure in this life, and perchance eternal punishment of hellfire hereafter. Can not God deal with thee after the same manner? for thou deservest not lighter, but more grievous punishments than those unhappy men. I say nothing of the tragical ends of so many men, who perchance were less  than thou, or some notable thief, or an unclean adulterer, unto whom God out of his long suffering and patience, grants a longer term of life, either thereby to invite him to repentance, or draw him thereunto, as being one of his chosen vessels; when as others, guilty perchance of lesser crimes, are miserably cut off from the Land of the living. Moreover, he preserves thee not only from those miseries whereunto others are subject, whereof thou mayest doubt whether they be of the rank of God's children; but he deals more mildly with thee, than with thousands, whom thou knowest to be his dearest children, to wit, so many Prophets, Apostles, Martyrs, and a grand cloud both of ancient and modern witnesses, which were subject to most sharp, and even horrible trials, and burnt, and exposed to the jaws and claws of wild beasts, and to other most exquisite torments; so that what now grieves thee is little or nothing compared to what they suffered: they, I say, who for goodness and excellency went infinitely beyond thee. Add hereunto the calamities which so many of the faithful suffered, during these last wars, wherein so many thousands, yea, miriads of godly men, perished in a miserable manner, and are as yet consumed without regard of age, sex, and condition. That I say nothing now that God hath preserved thee from those and such like epidemical evils, to wit, the plague and famine, which have made a sore slaughter amongst the faithful. But what do I say? he freed thee not only from such calamities as many of the faithful endured, but his goodness and mercy extendeth further: for if thou comest to the mountain of Myrrh shalt see Christ Jesus the wellbeloved and only begotten son of his father, who hath suffered infinite times more than thou or any mortal man could endure. He drank up even the whole cup of God's wrath, which no man living could do. I have spoken enough of God's unspeakable bountifulness and grace, whereby he protected thee from an innumerable troop of miseries, that they could not set upon thee. His goodness rests not here, for he hath preserved thee not only from such a flood of miseries which would overwhelm thee, but he rids thee out of infinite adversities that have assaulted thee. What evils, molestations, distresses and afflictions hast thou been subject unto, since thou camest from thy mother's womb? How often hast thou fallen one while through thine own fault, imprudence, foolishness, and another while through other men's wickedness and inconsideration, into most grievous perils? Canst thou, I beseech thee, call to mind how many afflictions thou hast escaped? Which of these conditions wouldst thou choose, to return again to thy infancy, and so undergo the same, or at this instant give up the Ghost? who would not, if in his right mind, embrace the latter, rather than the former. The number of those evils being so many, their diversity so wonderful, and their weight so intolerable. But behold, thou art by God's grace rid of them all. Thou hast shot the gulf of afflictions; thou returnest a conqueror from those conflicts, so that thou hast personal experience of that which God promiseth by the Prophet, When thou passest through the waters, I will be with thee, and through the rivers, they shall not overflow thee; when thou walkest through the fire thou shalt not be burnt, neither shall the flame kindle upon thee, Esay, 43.2. Take into consideration thy life past, and thou shalt have cause to say with joy, he hath brought me out of the horrible pit, and set my feet upon the rocks, and ordered my go, Psal. 40.2. Thus much of those benefits which thy heavenly father hath graciously conferred upon thee and canst not deny but haste received. Thou seeft here, as in a little table, God's infinite benefits and blessings bestowed upon thee; a table not fleightly to be viewed, I say, but that thou mayest feed thine eyes in beholding it, and tickle thine ears in hearing the contents thereof, and apply it, as thou oughtest, to thine own self. And whilst thy mind is contemplating these things, first of all, hast thou not cause to render thanks unto the Lord for so many temporal benefits, and to be grateful in all thy thoughts, words, and actions, & to say with Jacob, O God of my fathers, I am not worthy of the least of all thy mercies, & of all the truth which thou hast showed unto thy servant? and with the Prophet David, What shall I render unto the Lord? I will take up the cup of salvation, and call upon the name of the Lord now in the presence of all his people, Psal. 116.13,14. Further, seeing that thou hast received through God's grace and ample bountifulness so many benefits, and dost yet enjoy, hast thou not cause to take them all into consideration, thereby to oppose them unto sorrow, and rejoice in the Lord? As often therefore as calamity, grief, sorrow, shall seize upon thee, call to mind forthwith those benefits, and say, I am at this present afflicted with adversity, discommodities oppress me, I feel affliction and grief, but on the other side I rejoice in the manifold benefits he hath hitherto bestowed upon me, and say withal, is it fit and meet, that this present affliction should so torment me with sorrow, and that so many blessings, being so many pledges of God's favour, which I have, and daily do enjoy, should not move me to be joyful? God forbidden; if there be any one thing that might move me to be sorrowful, there be more things should exhilarate me, unless I would by being unthankful play the traitor against divine Majesty. As for the grief and molestations which oppress me, what are they compared to so many benefits, that I have, and daily do enjoy? Why should it grieve me to take them as sauce, to temper the sweetness of benefits which else would be distasteful, and draw me to a surfeit? It is our nature, that unless God temper his benefits with afflictions, we cannot away with them; and unless he visiteth us with adversities, we would procure them to ourselves, and that to our utter ruin and destruction.   

CHAP. V The fist ground or reason is drawn from God's providence, and that the faithful man should for the future hope to receive corporal benefits.  
GOds grace rests not here, but goeth further; for it sufficeth not him only to bestow upon thee till this present hour so many temporal benefits, being so many pledges of his goodness, but he wills his favour should continue towards thee for the future, and that through his fatherly providence, wisdom, goodness, presence, and help, whereby he overseeth all thy employments, and hath continual care in providing thee all necessaries. It is fit thou shouldst lay hold upon the divine providence, opposing it to thy present affliction; and that thou mayest prevent the fear of future evil, drive away sorrow, and say unto thy soul, why art thou heavy, O my soul, and why art thou disquieted within me, Psal. 42.6. Behold, the great God who hath hitherto loaden me with so many benefits, and is not as yet weary to do me good, he promiseth to help me for the future, and to be loving and careful of me, so that he will never forsake me. That thou mayest taste the goodness of the most high, and perceive how sweet the Lord is, and firmly believe that he is careful of thee in thy present affliction, thou must lay this in the first place as a foundation, That God is thy heavenly father, not only for that he created and brought thee into this world, but chiefly for the benefit of redemption purchased unto thee through his son Jesus Christ, with whom thou art joined by faith; so as thou art one with him, and a member of his body, and consequently one of those to whom he gave power to become the sons of God, even those that believe in his name, Joh. 1.12. and are borne of God, wherefore he will not be ashamed to call them brethren, Heb. 11.16. Seeing therefore thou art one of the number of God's children, God being thy father, thou wilt not doubt that he is not fatherly affected towards thee, and that he will not nourish, cherish, cloth, conserve, deliver; and be present with thee in all places, unless perchance thou art fallen into wickedness even so fare, as to believe God to be a degenerate father, and destitute of fatherly affection, and so more base and worse than earthly fathers. God forbidden, for even as he is more infinitely perfect than those, so for goodness and bountifulness towards his children he infinitely surpasseth them. Our Saviour terms our earthly father's evil, for that sometimes they forsake their children, make them mischievous, and bring them to destruction: but there is not this, nor any such vitiosity in God, he being goodness, mercy, and love itself; so that howsoever a woman may forget her sucking infant, yet God cannot his children, whom he hath graven upon the palms of his hands. The greatness of his paternal affection is herein evident, that he so loved the world, the world, I say, which had so many manner of ways offended him, that he gave his only begotten son, Joh. 3.16. He that spared not his own son, but delivered him up for us all, how shall he not give us all things, Rom. 8.32. Moreover, he is not only a father of that goodness, whereby willingly he hath care of thee, but his will is conjoined with power; so that he can provide necessaries for his children. Neither may he be resembled to those earthly fathers, who oftentimes verily are altogether willing to secure the necessity and misery of their children, but being destitute of means, cannot bring their will to effect, whereupon oftentimes a most loving father is constrained to behold his child expiring and perishing, but cannot help him; or being certified of the misery of his child, living elsewhere from him, cannot secure him; or which is more, he is oftentimes ignorant of the state of his child, he is so fare off from relieving him. The case is fare otherwise with our heavenly father, for he is God, and therefore most wise, who is acquainted with all our necssities, takes notice of all our banishments, and puts our tears into his bottles; your heavenly father knoweth that ye have need of all these things, Matth. 6.8. If the devil and world imagine any thing against thee, he knows long before their machinations; for he penetrateth the deepest thoughts. He is acquainted with such means as tend to thy comfort, conservation, and deliverance; he overseeth and ordains things, or ever they exist; he can extract good from evil, and of darkness create light; he is omnipotent, for by the word of the Lord were the heavens made, and all the host of them by the breath of his mouth: for he speaks, and whatsoever is, is done, he commandeth, and it stands fast, Psal. 33.6.9. he preserveth and ordereth all the creatures, insomuch that they cannot move without his permission and will. The sea, earth, and all that therein is depend upon his beck; he healeth the broken in heart, and bindeth up their wounds; he telleth the number of the stars, and calleth them all by their names. Great is our Lord, and of great power, his understanding is infinite. The Lord lifteth up the meek, he casteth the wicked down to the ground. Sing unto the Lord with thanksgiving, sing praise upon the Harp unto our God, who covereth the heavens with clouds, who prepareth rain for the earth: he sendeth forth his commandments upon the earth, his word runneth very swiftly, he giveth snow like wool, he scattereth his whore frost like ashes, he casteth forth his ice like morsels, who can stand before his cold? he sendeth forth his word and melteth them, he causeth the wind to blow, and the waters flow, Psal. 147.3,4,5,6,7,8,15,16,17,18. Wherefore seeing thou hast such a gracious powerful father, wilt thou doubt he will not be careful of thee, and will not, and cannot, further thy employments? In the second place, I would have thee consider what great care he took of thee hitherto, how he hath till this present hour governed thee by his providence; nourished, cherished, conserved, preserved thee from innumerable evils, and rid thee out of a great many dangers and afflictions; how often, and how many manner of ways hast thou had experience of his benevolence, as we have declared, especially in the preceding chapter? say then to thyself, he that hitherto hath been careful of me, yea, before I came into this world, even he will care for me for the future; and as hitherto he hath not forsaken me, so hereafter he will not be wanting unto me. I would have thee consider further, what manifold benefits he hath bestowed upon thee even before thy conversion, when thou wert under the dominion of sin, a sworn enemy unto God, and child of wrath; so that thou couldst hope for no other than punishment instead of benefits, and curses instead of blessings; yet notwithstanding he hath really testified unto thee, how gracious his goodness is, and that he maketh his sun to rise on the evil, and on the good, Matth. 5.45. How much more careful will he be of thee in providing thee all necessaries, since thou art received into his grace, and made partaker of that honour, whereby thou art one of the number of his sons, and consequently a brother and friend of Jesus Christ? and since thou walkest in his fear, and indevourest in thine infirmities to be conformable to his will, hating thy sins, and addicting thyself to his service. And verily. God's children are continually tried in their adversities, strengthening themselves in the hope of future things by such things as are past, whereof the kingly Prophet David affords us a notable example, to wit, in the 27. Psal. for considering with himself, in times past, how that God had delivered him from the hands of all his enemies, he is confident, and fully persuades himself, that God will continue for the future, and always, his favour and secure towards him; When the wicked, even mine enemies, and my foes, came upon me to eat up my flesh, they stumbled and fell; Though an host of men were laid against me, yet I will put my trust in him, Psal. 27.3. But if thou shouldst endure some unheardof miseries, which experience could not parallel, thou shouldst then have some reason of doubting and diffidence, in that which concerns thee, but since thy own experience can prove this to be otherwise, thou shouldst in no wise doubt of his divine providence for the future, and of his fatherly care of thee for the present. But what do I multiply words touching his providence, which is clearly seen in thy behalf? the great husbandman extendeth his care even to the least creatures to their profit, good, and conservation, and provideth them all necessaries; he giveth fodder unto the cattles, and feedeth the young ravens that call upon him, Psal. 147.9. O Lord, thou savest man and beast, Psal. 36.7. all these wait upon thee, that thou mayest give them meat in due season. Thou givest it them, they gather it, and when thou openest thy hand, they are filled with good, Psal. 104.27.28. How much more careful will he be of thee? Thus the Lord himself teacheth us to reason; behold the fowls of the air, for they sow not, neither do they reap, nor gather into barns, yet your heavenly father feedeth them; Are ye not much better than they? Consider the lilies of the field, how they grow, they toil not, nor do they spin; And yet I say unto you, Solomon in all his glory was not arrayed like one of these; wherefore if God so  the grass of the field, which to day is, and to morrow is cast into the oven, shall he not much more  you, O ye of little faith? Matth. 6.26,28,29,30. And again, are not two sparrows sold for a fathing, and one of them shall not fall to the ground without your father? but the very hairs of your head are all numbered, fear ye not therefore, ye are of more value than many sparrows, Mat. 10.29,30,31. Thou canst in no wise doubt then of his gracious providence, unless perhaps thou art fallen into wickedness and blasphemy, as to think God to be more unjust, worse, and more unwise, than earthly fathers, who verily take care of their cattles, much more of their children. Hither may be referred the promises of Gods fatherly care towards his children, whom he always honoureth, and never purposeth to withdraw his helping hand from them: so that he enjoins the faithful man wholly to rely upon his providence. Commit thy way unto the Lord, trust also in him, and he shall bring it to pass, Psal. 37.5. call upon me in the day of trouble, I will deliver thee, & thou shalt glorify me, Psalm. 50.15. because he hath set his heart upon me, and I will answer him, and I will be with him in trouble; I will deliver him, and with length of days will I satisfy him, and show him my salvation, Psal. 91.14,15,16. be conrent with such things as ye have, for he said, I will never leave thee, nor forsake thee, Heb. 13.5. whence it followeth, that not only benefits and prosperity happen, according to God's providence, to his children, but miseries and adversities proceed from the same fountain. Now since God continually watcheth over his children, his eyes being with singular care fixed upon them; it is certain, that adversities cannot escape the sight (as I may so say) of his wildome, but are laid upon the godly, according to his will and providence and seeing they happen unto us, according to the will of our heavenly father, it cannot be but that he layeth them upon us to our good and profit, and the rather for that they proceed from his love towards us; so that not to rely upon God's providence is incredulity, disobedience, to deny his wisdom, goodness, justice, truth, and providence, it is ingratitude towards him, contempt, detracting of his divine honour, and in effect not to account him for thy father, nor thyself for his son. But thou wilt say, it is true, I confess and acknowledge God hath singular care of his godly children; but as for me I have too grievously offended, and provoked him to anger by my sins, and therefore fare be it from me, to think I have cause to confide in his providence; nay, clean contrary, I have reason to expect rather his wrath, and indignation, and horrible judgement: Whereunto I answer, that God notwithstanding thy demerits is thy heavenly father, not as thou art in thyself, but as thou art his adopted son in Christ Jesus, who hath done thee good in this life, and in that which is to come. Isaac blessed not Jacob in his own person, but in his elder brothers, in whose garments he was invested, and whose name he borrowed, renouncing his own. Be most assured then of God's love notwithstanding thy iniquities, whereby thou drawest upon thyself his chastisements, but to thy profit and salvation. And herein he resembleth a father that devesteth not himself of his fatherly affection, neither ceaseth to benefit his child, though he be angry with him; and chastiseth him in regard of his foolishness and lewdness: wherefore seeing thou art reconciled unto God, thou mayest not represent him to thyself, as a judge punishing the guilty, but as a father chastising his son, thereby testifying what great care he hath of him, and how dear he loves him; for by correcting him he prevents his ruin and destruction. And the answer is easy, to what thou sayest further, if the Lord loves me why doth he visit me with this or that affliction? and with Gideon, who being as yet well catechised, said unto the Angel, hear O my Lord, if the Lord be with us, why is all this befallen us? Jud. 6.13. which is the genuine language of a son feeling the rod, and thereupon concludes that his father sets aside his nature and affection towards him, which is all one as if one should complain of his father for giving him bread, which is so necessary for him; or if a patiented should tax the Physician of inhumanity and hatred, for ministering him a potion: he that deemeth that God loves him not, and that his fatherly care is alienated, because he chastiseth him, doth not otherwise than if he should say, God loves me not, because he does me good: for chastisement wherewith his children are exercised is a most needful and necessary benefit during the nonage of their life: but hereof in the following chapter, It now being sufficient to declare, that he will always take care of thee, seeing thou art his son, in the whole course of thy life, by his providence and meet help he will be really careful of thee so fare, that thou mayest possess thy mind in tranquillity, for the present and time to come. Certainly, if thy state and condition did not depend upon the providence of thy good and best father, but blind fortune as Atheists deem, verily thou shouldst have always just cause of sorrow, terror, disquiet, fear, and anguish: But now seeing there is nothing befalls thee, but according to Gods will and providence, thou mayest say by right with and to thyself, Return O my soul into thy rest, Psal. 116.7. And hence it is manifest how much happier thou art than the Ethnics, and other infidels who are altogether ignorant of God's providence, or know it not to be of that nature, as thou art taught by his word: And therefore it cannot be, but these wretches should be exposed to horrible perturbations of mind among so many turmoises and troubles of this life. But thou that art brought up in God's school, and art not ignorant, that all things are ruled and ordered by the providence of God thy heavenly father, mayest enjoy a quiet calm mind no otherwise than the heaven, which is clear and serene, though the air be covered with thick clouds, and tossed up and down with wind and tempest; so that by right thou mayest cry with the best of the fathers, O thou omnipotent good, who carest for every one of us so, as if thou didst only for us and of us all, as of each of us in particular, Aug. confess. l. 3. c. 11. Away then with all sorrow, since God will be careful of thee for the future; and as for the present adversity that thou feelest, it hath no other original, than the best and wisest will of thy heavenly father, who always aimeth at thy good and profit. Further, seeing he is indefatigably careful of thee, submit thyself altogether to his will and providence with an holy and filial obedience in thy present and future condition; Imitate Jesus Christ, who said, O my father, not as I will but as thou wilt, Matth. 26.39, follow his guidance without tergiversation, and with David be ready at all points to perform the commands of thy heavenly King. Be prepared for all things, and compose thyself to undergo any condition, whether prosperous, or miserable, being assured that whatsoever befalls thee tendeth to thy profit. Humble thyself under the mighty hand of God, that he may exalt thee in due time; cast all thy care upon him, for he careth for thee, 1 Pet. 5.6,7. and why startest thou aside, withdrawing thy lelfe from receiving his counsel and will, seeing he worketh all things according to the counsel of his own will, Ephes. 1.11. and the counsel of the Lord standeth for ever, the thoughts of his heart to all generations, Psal. 33.11. so that all things happen so as he hath decreed. Thy resistance then, anguish of heart, impatience, will stand thee in no stead, neither will hinder what is decreed to come to pass. Consider the work of the Lord, for who can make that strait which he hath crooked? Eccl. 7.11. seeing then that God takes care of thee, away with that carefulness, which so tormenteth the children of this world. I speak not of the lawful care of the affairs of our public and private vocation, neither of the circumspection, wisdom, industry, labour, and the use of such means as are ordained of God; but I understand that carefulness which proceeds from diffidence towards God's providence, and incredulity towards his promises, from the love of this world, covetousness, ambition; I understand that carefulness, which as it proceeds from this Original, so it hath for its concomitants an ambitious mind, sorrow even appearing in its rough attire, illiberality towards the neighbour, which draws after it at last not only unprofitableness, but all manner of calamities, and oftentime desperation itself. As for thee, do thy duty as becomes a wise man endued with virtue, fearing God; Commit the events of future, and such things as are not within thy power to God. And herein imitate Joab, who said to his brother, be of good courage, and let us play the men, for out people, and for the city of our God, the Lord do that seemeth him good, 2 Sam. 10.12. Now since he takes care of thee, and all thy actions, certainly thou wouldst most grievously injure him, if thou shouldst thrust in thy sickle, as they use to speak, and reap his harvest. Or perchance thou thinkest that God can have no consideration of thy affairs, since thou art a miserable terrestrial worm, God I say, who governeth the heavens, sea, and all that therein is. How foolish would that traveller be deemed, which would vex and torment himself, where to go on in his way, even then when directed by a faithful skilful guide? How greater therefore is thy foolishness by being thy own executioner, through anxiety, and carefulness, since he is now present with thee, who takes care of thee? Gracious children commit themselves to the care of their parents, but a prodigal and wicked son must order himself, and things; whereupon he casts him headlong into most grievous errors, and extreme misery. Further, if God be careful of thee, away with all fear, unless that of God, away with all pusillanimity; for since he takes care of thee, who containeth all things in his powerful hand, and bendeth all the Creatures to his beck, why art thou afraid of them? do not fear Satan, for he hath not power even over swine, what can he have over God's child? Be like afraid of men, who though they are powerful and cruel, yet their breath is in their nostrils, and they are nought but tails of smoking firebrands, Esay 7.4. The King's heart is in the hand of the Lord, as the rivers of waters, he turneth it whether soever he will, Prov. 21.1. He turns their minds contrary to their nature, to favour God's children, as he gave his people favour in the sight of the Egyptians, Exod. 3.21. And howsoever he lose the bridle to their perverse will against his children, yet he blindeth and deprives them of understanding, insomuch that they know not what to do, and, or attend not what is to be done. But if perchance they begin to go about some ill counsel, he takes away their power or courage that they cannot bring it to pass, or if they have means and will to put the same in execution, he makes their endeavours of none effect, scattereth their counsels, and reduceth by his power their devices to nothing; for he bringeth the counsel of the heathen to nought, and maketh the devices of the people of none effect, Psal. 33.10. Insomuch that thou mayest confidently say, The Lord is my helper, and I will not fear what man shall do unto me, Heb. 13.6. The last and worst enemy is death; but why shouldst thou be afraid thereof, being the end and period of all evils, and an entrance into blessedness? Therefore though I walk through the valley of the shadow of death, I will fear no evil, for thou art with me, Psal. 23.4. Lastly, since God by his providence takes care of thee, be courageous, and of firm hope for the 〈◊〉, which should so much the more fill thy mind, by how much thou hast hitherto had experience, and tasted how sweet the Lord is. Let the time past ●e unto thee an assurance of the time to come, let the experience of those benefits which thou hast hitherto received, bring forth in thee hope that maketh not ashamed, when grounded and established in God. And take heed, thou sayest, I see not how such or such a thing may be brought to pass, there being no apparent means; for God knoweth perfectly the means, and can work even without means, yea, above means, and against all appearance thereof. Let his promise suffice thee. The tribe of Joseph cashiered hope of possessing the land of Canaan, and that because of their own weakness and want of power, and the might and power of their enemies, whereof they were not ignorant; the hill is not enough for us, say they, and all the Canaanites that dwell in the land of the valley have Chariots of iron. Hear Ioshuah's answer, The mountain shall be thine, thou shalt drive out the Canaanites, though they have iron chariots, and though they be strong, Ios. 17.18. The reason is grounded upon God's promise, whose word is more powerful than all things: wait for the Lord, and thou shalt see his helping hand; stand still, and see the salvation of the Lord, which he shall show to thee to day, Exod. 14.13. Where to stand still, and see the salvation of the Lord, are joined together; Why art thou therefore cast down, O my soul, and why art thou disquieted within me? Hope in God, for I will yet praise him, who is the help of my countenance, and my God, Psal. 42.12.   

CHAP. VI The sixth ground or reason is, that afflictions themselves yield matter of joy.  
BUt what do I say? not only the benefits, but the evils of this life commonly so called, that is to say, adversities which thou endurest as long as thou dwellest in these tents of Kedar, yield matter of joy, which is a riddle, which the Philistines of this world cannot resolve. The Nazarites and children of God are only sensible, that there is honey in the Lion, and sweetness in affliction. This lesson is very necessary to every one, and in itself most excellent; for thereby we are taught to look upon afflictions undauntedly, and entertain them not only with contempt, as the Philosophers teach, but with a merry countenance, with pleasure and gladness, which without comparison is fare more laudable and excellent than stoical contempt, and prond disdain, which cannot long endure the brunt of greater evils, but will in short space be foiled, and put to flight with shame. Now man's understanding is not capable of this doctrine, unless it hath first knowledge of the goodness lying hid under the deformed vizard of afflictions, which con●…sts herein, that the afflictions which God layeth upon his elect, are the means whereby they obtain the possession of eternal happiness, and those unspeakable good things which are prepared for them; so that their end is most excellent, of inestimable value, even heavenly life, and glory, which neither eye saw, nor ear heard, nor the heart of man can conceive. That thou mayest perfectly understand this doctrine, it is necessary that thou consider the divers sorts of afflictions, which God sendeth to his children, whereof commonly they make two; one sort is of those afflictions which are common to the godly, with the children of this world, as diseases, poverty, or the like: The other sort is of those afflictions that are proper unto such as undergo the cross of Jesus Christ, or persecution, where with the faithful, for the profession of the Gospel, are assaulted by their enemies: but to speak properly, if we look upon afflictions, as they out wardly appear unto us, there is not any affliction proper, all are common; but if we consider their intrinsical form, which gives them their being and essence, there is not any common, but all are particular and proper: for their extrinsecall form consisteth in that which is grievous, and carries with it anguish of heart, as poverty (as hath been said) diseases, banishment, imprisonment, all which are common to the godly with the children of this world, insomuch that there is not any affliction which may not as equally befall them both; for what have we not common, saith one of the Fathers, as long as we are in this world, with the children thereof; and as long as we are here below, we are joined with other men by the bonds of this corruptible flesh, but in spirit we are separated from them; so that till this corruptible shall be clothed with incorruption, and this mortal shall put on immortality, & we ascend to God the father, all the discommodities of the flesh are common to us with them. If the earth be barren, famine makes no distinction between any; if a City or Town be surprised by the enemy, all are brought into captivity; and when the clouds withhold their rain, all are compelled to endure this drought; and when the rocks split the ship asunder, all without exception endure the same wrack; failing of eyes, burning agues, and the perfect health of all the members are common to us with them, as long as we are clothed with the same common flesh in this world. As touching that which gives essence to the afflictions of God's children, it is opinion according to Philosophy: But God's word corrects this opinion, teaching us that it cannot give, unless an imaginary and putative essence thereunto. Their true essence than is that which God himself gives them, who wills that some serve for to chastise his elect, correct their vices, some serve for to try their faith and other virtues, and others tend to this end, that they may bear witness to his heavenly truth. Now as there is not any affliction of God's children, but hath reference to one of these, so they are of that nature, that they never befall the wicked, since he is not their father; neither trieth he them in that whereof they are destitute, neither honoureth them so fair, as to make them witnesses of his truth, which they are ignorant of, or cannot away with. To speak properly then, the faithful man hath not any affliction common with the unregenerate, if we respect as we ought its true being; neither any particular affliction, if we consider its outward form and species. And this we must observe by reason of the fruit and consolation, which redound thereby to God's children, as shall be seen hereafter. There are three sorts of afflictions, wherewith God exerciseth his children, chastisement, trial, and Martyrdom: of all and each of which we say, that they procure to the godly inestimable good things, glory especially, and eternal life. That the verity hereof may the better be perceived, let us first, as to what concern chastisement, compare prosperity and adversity. Who knoweth not, that whereas prosperity should be a spur to excite and hasten us with more alacrity to the mark of our high calling, and to render thanks unto God in such sort as is meet, that is, to worship and love him with more affection, and to glorify him in all our thoughts, words, and actions; who knoweth not, I say, what it doth instead of all this. It corrupteth us, the blame is ours, and brings forth such effects as it ought not to produce. It is true, the godly man offends God in his adversity through murmur, diffidence, and other sins; but he recollects and returns unto himself, assoon as with David he entereth the sanctuary: but this is little or nothing to that he doth in the time of prosperity; for if adversity hath killed her thousand, certainly prosperity hath killed her ten thousand. It is prosperity that breedeth carnal security, forgetfulness of God, confidence in humane affairs, pride, profanation, love to this world, contempt of God's word and sacraments. It suffocates godly zeal, and extinguisheth fervency of prayers; it burieth and hideth the fire of faith under the ashes of carnal concupiscences, and affections. In a word, the summer of prosperity engendereth a numerous swarm of flies, that is to say, vices which waste, and make desolate the garden of the Lord: This point needs no proof, the Scripture being plentiful herein, and every man's experience witnessing it to be the way to eternal condemnation, and not to life; wherefore that God may bring into the right way one that is as a miserable wand'ring sheep, he takes him his pastoral staff, not smiting him on this side, otherwhile on that side. He especially sends upon him such chastisements as are correspondent to his faults and crimes, that so he may earnestly be moved, return to himself, and amend his life; for if he hath been unmerciful, and hard hearted to his neighbour, God so disposeth it, that he shall also feel iron hearts which will not be moved with compassion towards him; who so stoppeth his ear at the cry of the poor, he shall cry himself, and shall not be heard, Prov. 21.13. and God saith by the Prophet Jeremy, ye have not harkened unto me, in proclaiming liberty every one to his neighbour; behold, I proclaim a liberty for you to the sword, to the pestilence, to the famine, Jer. 34.17. or if he hath committed adultery, murder, he is oftentimes punished after the same manner, either in his own person, or in such as belong unto him; witness herein King David; if for the fear of men he is ashamed of Christ Jesus, and forsaketh the profession of the Gospel to addict himself to Idolatry, God will send his punishment upon him in this world, for ye shall be ashamed of the oaks which ye have desired, and ye shall be confounded for the gardens that ye have chosen; for ye shall be as an oak whose leaf fadeth, and as a garden that hath no water, Esay, 9.29,30. Briefly, if he hath walked perversely with God, and as the Scripture speaks, followed his own ways, God knows how to recompense him in like manner. If ye walk contrary unto me, saith God, than I will walk contrary unto you also in fury, and I even I will chastise you seven times for your sins, Levit, 29.30. and again, they have chosen their own ways, and their soul delighted in their abominations: I will also choose their delusions, and bring their fears upon them, Esay. 66.34. not that God hath pleasure in the death of the wicked, but that the wicked turn from his way and live, Ezech. 33.11. for we are chastened of the Lord, that we should not be condemned with the world, 1 Cor. 11.32. When God therefore chastiseth his elect, they reap profit thereby; for they return unto themselves, bethink what they have hitherto done, hearty detesting their evil deeds, no otherwise than Joseph's brethren, whom when they could not persuade, being as yet unknown unto them, with entreaties, we are verily guilty, say they, concerning our brother, in that we saw the anguish of his soul, when he besought us, and we would not hear; therefore is this distress come upon us, Gen. 42.21. They sue unto God for the pardon of th●… sins, they fly unto his mercy, renounce sin for the future, keep themselves warily from falling again into the like sins; they shake off spiritual drowsiness, bid adien to pride, renounce the love of this world, and daily strive more and more to divest themselves of that coat of skin, I mean sin, which Adam left them as a legacy. In the time of adversity, the lamp of faith is kindled, and shines with brighter rays, and shooteth them further; as also trust in God which raiseth the dead, 2 Cor. 1.9. Then doth patience and hope increase, because tribulation worketh patience, and patience experience, experience hope, that maketh not ashamed, Rom. 5.3,4. thence proceed fervent prayers, serious loathing of this world, and longing for eternal life; so that the faithful crieth out with David, my soul crieth out for the living God, when shall I come and appear before God? Psah. 42.3. Hence also it followeth, that the afflictions of this nature are so necessary, that none can be saved without them; God's children being like good corn, which is not put in the garner ere it be threshed. Man's heart is naturally so stony, that it cannot be fitted to make up the eternal temple of our heavenly Solomon, unless it be hewed and polished with the strokes of afflictions, which I confess are irksome to flesh and blood, yet exceeding necessary thereunto; no otherwise than the Sun and fire, which is very necessary for us, though sometimes intolerable: we conclude therefore, as to what especially concerns chastisements, and say that they contain in them inestimable good things, since they are singular and very necessary means to the attainment of eternal happiness. If the ends of chastisements be so glorious and happy, much more the end of trials which are incident only to such as are converted unto God by chastisements, preaching of the word, and the efficacy of the Holy Ghost, do live diligently in the fear of God, and are heedful as fare forth as the impersection of grace in this life gives them scope not to offend him. They are called trials, not that God by them would be certified of the faith and sincerity of his children, which he most perfectly knows; neither chiefly thereby, because he would make known unto them their own weakness or infirmities, which they themselves know to be in the highest degree; but they are so called, because such a thing happens therein, as falls out, when one trieth or maketh proof of the ability or strength of another; for he not only that makes proof, but he that is tried and set upon laboureth with might and main, that he be not foiled or vanquished. The case is no otherwise in these trials, which God layeth upon his children, which live in his fear, and conform themselves to his holy will: for God on his part makes a vehement assault upon them by, some notable calamity, but they on the other side by the efficacy of the Holy Ghost dwelling in them resist valiantly through faith, patience, perseverance, till they obtain the victory; so that they will not yield unto temptation, nor commit any sin, or wickedness, wherein Satan, the world, and the flesh, shall strive to entangle them by means of that affliction, and that for the most part under this pretence, that there is no way for them to escape, and to be rid thereof, but by committing this or that heinous sin. In adversity all the Christian virtues do most wonderfully increase, and without comparison more clearly appear, than in the time of prosperity, not unlike the stars which are not visible at noon day, yet appear in the night time with wonderful rays, or gideon's firebrands, which were in his soldier's pitchers, not appearing, or giving any light till their pitchers were broken. Then other faithful men are edified, and God glorified, insomuch, that afflictions resemble that precious ointment poured upon Christ's head, which filled the house with its odour: but all this comes wholly from God's grace, whose strength is perfected in weakness, so that the faithful may say with Paul, when I am weak then am I strong, 2 Cor. 12.10. salvation and everlasting glory of necessity followeth this conflict and victory: for the trial of your faith, saith Saint Peter, being much more precious than gold that perisheth, though it be tried by fire, might be found unto praise, glory and honour, at the appearing of Jesus Christ, 1 Pet. 1.7. as we find a notable example, to wit, Job, worthy our observation, of all these afflictions; so we have a lively representation of the faithful man's trial in the wrestling of Jacob the patriarch, who after he had valiantly strove all night, and obtained the victory, and his soul delivered, I have seen God, saith he, face to face, and my life is preserved, Gen. 32.20. O most wonderful combat, where the assailant and defendant is the very same, where the conqueror and the party conquered is the very same; and where the conqueror gives the glory to the party conquered, which is also given to the conqueror; where the party conquered is as a King, ruling and commanding, and the conqueror is as an humble servant obeying him. The third and last sort of the afflictions of the godly is martyrdom, which comprehendeth all such afflictions as the faithful man suffereth and sustaineth, for the constant profession of celestial truth, as banishment, imprisonment, stripes, torments, loss of goods, and especially death itself. And this sort of afflictions contains in it more good things and commodities than the former; for besides the joyful end that it hath common with chastisements, and trials, by the promise of Christ, who saith, blessed are they which are persecuted for righteousness sake; for theirs is the Kingdom of heaven, Matth. 5.10. Besides this, I say, God honoureth the faithful witnesses of his truth with more prerogative, in that he promiseth them above others a greater measure of reward in his heavenly kingdom; and therefore he saith, not only such as endure persecutions have a reward in heaven, but he addeth also this, Great is your reward in heaven, whereby he implies some singular glory which the Martyrs enjoy in heaven. Hither that of S. Paul is to be referred, our light which is but for a moment, worketh for us fare more exceeding and eternal weight of glory, 2 Cor. 4.18. for albeit this sentence may be applied to the two former sorts of afflictions, which procure also eternal life; yet the Apostle, here especially, speaks of those afflictions, which he and the rest of his faithful associates suffered for the word of truth. Moreover, these sufferings have Gods notable promise of the benefits of this life also. Verily I say unto you, saith Christ, there is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake, and the Gospels, but he shall receive a hundred told, now in this time, houses, and brethren, and sisters, and mothers, and children, and lands with persecution, and in the world to come eternal life, Mar. 10.29,30. This promise in some of the faithful is literally fulfilled. God oftentimes bestowing upon them fare more good things, honours, and commodities, than they were deprived of, for the acknowledgement of his truth, whereas in others it takes effect by equivalence; for it is most manifest, that all the particles thereof are not literally to be fulfilled; As for example sake, if one instead of his father, or mother, or son, should obtain thousand fathers, mothers, etc. they reap then the fruit and verity of this promise, when they receive things of equivalent or better value to the things promised, and that with persecution; that is to say, though they want, and are deprived of these earthly commodities, which happens, when the faithful man is most assured of his adoption, and consequently of heavenly inheritance, which is fare more excellent and better than all riches and rewards, and indeed is the only reward worthy to be given of God, and received of the faithful. Hence it is that he is capable to know, that all the riches of the world are his by the right of adoption, as being the child of God, and designed to Lord it over all the creatures, howsoever they be conferred upon him according to mean and measure, even as his tutor and physician; yea, his heavenly father knows it to be expedient, and conducible. He is assured also of God's providence, and most fully persuaded in himself, that he hath therein an unexhausted fountain, and oil that will never fail; for he believes his word to be most true: seek ye first the Kingdom of heaven, and his righteousness, and all these things shall be added unto you, Matth. 6.33. He that spareth not his own son, but delivered him up for us all, how shall he not with him freely give us all things? Rom. 8.31. Such joy attends this certainty of salvation in him, as surpasseth all the riches of this world; for godliness with contentment is great gain, 1 Tim. 6.6. which virtuous contentment gives clearer and brighter lustre, by comparing it with its contrary in them, which willingly would suffer not any thing for God's truth, but turn their backs thereunto, renouncing Christ; for in the midst of their abundance of the goods and honours of this world, by the just judgement of God, they are not contented with their own condition, but are tossed with most grievous perturbations, by reason of the torments of their conscience, which will sooner, or later awake. Add hereunto this benefit, to wit, the honour which God imparteth unto such as have constantly suffered for his heavenly truth; for what great honour is it, I beseech thee, that the King of Kings vouchsafes to call a miserable terrestrial worm to be a witness against his enemies, that accuse him of falsehood, to plead his cause and defend his honour? what great honour is it to be received and enroled into the College and society of the Prophets, Apostles, and that grand cloud of Martyrs that have suffered for his heavenly truth? yea, what great honour is it to be a companion of Jesus Christ, the Prince of our salvation, who was consecrated through afflictions, to be clothed with the same raiment, and wear the crown of thorns with him, and so to be conformable unto him, and always to bear about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body, 2 Cor. 4.10. What great honour doth Christ vouchsafe us also, in taking our afflictions to be his, when as he saith, that our persecutions and sufferings are the residues and relics of his afflictions and marks? what honour is it to be chosen of God, as a great Emperor, or warlike Commander, to besiege with a strong Army a certain City; for which purpose he electeth not dastards or cowards, but most generous and valiant men: so that these sufferings are public testimonies of our valiancy, and royal charters, whereof we may glory with the Apostle, who saith, most gladly will I glory in my infirmities, that the power of God may rest upon me? 2 Cor. 12.9. what great honour is it to fight in the sight of the King of Kings, who is precedent and overseer of the combat, and distributes crowns? what great honour is it to be such a wonderful instrument as God useth to increase his Church, the blood and afflictions of the Martyrs being the seed of the Church, which without persecutions would never have been so much amplified, and increased? Again, what honour is it to be God's instrument, to cast down and overthrow all infernal and worldly powers, to destroy principalities and powers that rebel against him? And I beseech thee, knowest thou not what is the cause of the ruin of Empires, Kingdoms, and Commonwealths? it is because they make insurrection against God's children, persecuting them, otherwise they might have subsisted longer: for Jerusalem is a cup of trembling unto the people round about, Zach. 12.2. The Church is like unto mount Sinah, whereunto if a man or beast draws near is thrust through, and killed with darts from heaven, or an anvil whereupon all the hammers that strike or beat are broken into shivers; so that the enemies of God's truth cannot commit a greater measure of foolishness, and prove more prejudicial unto themselves, then when they fight against God's Church: they undo themselves thereby, turning upside down their thrones, losing their Crowns, and casting headlong their children and posterity into a miserable condition. And thus much of the inestimable good things of the third sort of afflictions. Seeing these things are so, who seethe not, that all the afflictions mentioned, are not signs of God's wrath and indignation, but of his love, forasmuch as they obtain such a glorious end. And thus the Holy Ghost himself giveth his verdict of chastisements in particular; whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not? and if ye be without chastisements, whereof all are partakers, then are you bastards, not sons, Heb. 12.6,7,8. Now if chastisements and punishments inflicted for sins, are not signs of God's wrath, we are to esteem no otherwise of the other sorts of afflictions. When Satan therefore shall suggest unto thee what the Jews said once to Christ; if thou be the Son of God come down from the cross, Mat. 27.40. Answer him clean contrary, because I am the child of God I will mount the cross, and through much tribulation enter into the Kingdom of Heaven, Acts 14.22. Moreover, since the afflictions of God's children carry with them such good things, and are signs of Gods fatherly love, they are causelessely, as they are commonly called, evils, but contrarily, deserve to be styled good things. To this purpole, the Prophet David speaks, It is good for me that I have been afflicted, Psal. 119.71. and Jeremy, it is good for a man that he bear his yoke in his youth, Lam. 3.27. Certainly he that saith it is good to be afflicted, declares likewise that afflictions are good and profitable, which must not be understood, as though they were good in their own nature; for if thou considerest all calamities in their first Original, they are the brood and offspring of death, whereunto all men were adjudged by God's sentence; but now they became good things in regard of the metamorphosis, or transmutation of their nature, when incident to God's children, which are no otherwise then the Prophet Jeremy made a defenced City, and an iron pillar, and brazen walls. Jer. 1.18 against which the darts lose their heads, and are not able to do any hurt. That they do change their nature, Saint Paul inintimateth, when he saith, we know that all things work together for good to them that love God, who are called according to his purpose, Rom. 8 28. Of this change the cross of jesus Christ is the cause through whom God is our father. This is the tree that takes away the bitterness of the waters of Marah, whereinto we fall in the wilderness of this world. This is that brazen Serpent, whereupon if we look, afflictions invading us, and as it were a Serpent biting our heels, our heart shall live, and her head shall be bruised. He that was present with the three children in the midst of the fiery furnace, will be present with us also, when we suffer-persecution for his name sake. The tree of the cross beareth excellent fruit, especially those of righteousness, whereof the Apostle speaketh: Now no chastening for the present seemeth to be joyous, but grievous; nevertheless, it yieldeth the peace of righteousness unto them which are exercised thereby, Heb. 12.11. so that to style the afflictions of God's children then, when their genuine nature is explicated, evils, infelicities, calamities, is nothing else, then to imitate the negligence of a certain undiscreet Apothecary, that leaves the inscription of Arsenic upon his box, when as there is nothing else in it, but Rhubarb or Manna; yea, it is an adulterous false mark, proper unto those with whom Christ hath no communion, and unto whom punishments are not available, but are tastes and harbingers of those everlasting torments, which abide them after this life. Hence it is manifest, that the condition of God's children is to be preferred to the state of the children of this world: we have declared in the beginning of this Chapter, that all afflictions are promiscuously common, as concerning their outward form; so that there is not any adversity, which may not as equally befall an obstinate sinner as a godly man. The difference than consisteth herein, that the wicked persevering in their sins, can have no true consolation, because they can gather no good thing out of their calamity, whereas the case is far otherwise with the afflictions of God's children; for they procure them inestimable good things, and by the virtue of the cross of Christ do become a new kind of goodness, whereupon they find therein true, firm consolation; so that certainly the apprehension and consideration of afflictions, were there no other cause for a sinner to return unto God, go on in the way of salvation, and live in the fear of God, should sufficiently move him to be at rest in the day of adversity. Lastly, if there be such good and excellent things in afflictions: If their ends be so glorious and happy, why art thou therefore devout soul dejected and sorrowful in affliction, which doth now possess thee? Thou wilt say, because it is grievous to flesh and blood; that is true, but the case is of like nature in a Medicine, the taste whereof doth not argue it to be wholesome, but its virtue and operation otherwise, thou mayest take Poison instead of Medicine, and embrace death for life: that thou mayest not injure and deceive thy self in the consideration of afflictions, set before thy view their fruit and end, which is very excellent, and of greater value than one is able to conceive: This is it which thou shouldest think upon in thy present affliction. Now, since thy contain and procure thee such good things as we have demonstrated, it behoves thee to be of a joyful mind, which St. James requireth of thee; My brethren, count it all joy, when ye fall into divers temptations, Ja. 1.2. and especially when thou sufferest for the testimony of God's truth, and constant profession of the Orthodox Religion: rejoice and be exceeding glad, for great is your reward in Heaven, Mat. 5.12. but rejoice, inasmuch as ye are partakers of Christ's sufferings, that when his glory shall be revealed, ye may be glad also with exceeding joy: if ye be reproached for the name of Christ, happy are ye, for the spirit of glory and God resteth upon you; on their part he is evil spoken of, but on your part he is glorified, 1 Pet. 4.13,14. show thyself to be a Disciple of the Apostles, who being for the confession of Jesus Christ beaten with rods, went away rejoicing that they were counted worthy to suffer shame for his name, Act. 5.13,14. and by Saint Paul's testimony, did glory in tribulations, Rom. 5.3. Imitate the Saints among the Hebrews, who did take joyfully the spoiling of their goods, knowing in themselves they had in heaven a better and more enduring substance, Heb. 10.34. Neither doth it only become thee in afflictions to be joyful, but thankful unto God, who by this means offers thee many good things, and acts the part of a Physician or Benefactor. Say therefore with Job, who had exactly learned this lesson, and wherefore he gave God thanks in the midst of his afflictions, when thou art deprived of some earthly commodity; The Lord gave, the Lord hath taken away, blessed be the name of the Lord, Job 1.21. To the end thou mayest be joyful and thankful unto thy heavenly father, consider forthwith those most excellent and unspeakable good things that are in afflictions, and thereby redound unto thee; view their consummation and glorious end, and say to thyself, O what gracious benefits, through afflictions I have obtained, which God sends upon me, by means whereof one's outward man perisheth, yet the inward is renewed day by day, 2 Cor. 4.16. Say therefore for example, God deprives me of my child, thereby to make me tread more constantly the path of God's children; he hath taken away my father or mother, that instead of him he may be my father for ever, and be more careful of me than awoman can be of the fruit of her womb; he is willing I should have experience of the perfidiousness of my friends, that I may enjoy his eternal love. It is his pleasure I should be deprived of authorities, dignities, and honours, that I may obtain the honour to Lord it over all the creatures. I am driven to poverty, that I may possess that heavenly inheritance; I am detained in prison, that I may obtain that freedom that the son of God hath purchased for me; I am banished, that I come to my heavenly country; I am deformed and maimed in body, that I may grow to a perfect man, according to the stature of Christ, and that this corruptible body may be clothed with incorruption; I die now, to live eternally. And what are all the afflictions that thou sufferest or couldst endure, if either thou considerest their quality or duration compared with those inestimable good things which they carry with them. Consider and meditate diligently thou devout soul upon these things, being in affliction, which now affects thee with sorrow; in so doing thy water shall be turned into nuptial wine, thy sorrow into mirth and joy; so thou shalt taste how sweet the Lord is, though he seems to thee at the first blush or appearance rigid, yet thou shalt discern the rod of our heavenly Jonathan, who wrought so great salvation in Israel to be dipped at the end thereof in an honey comb, which will enlighten our eyes, refresh our hearts, teach our hands to war, and make us more than Conquerors; so that thou shalt find that Saint Paul said, not without cause, Rejoice evermore, 1 Thess. 5.16. forasmuch as not only the time of prosperity, but of adversity, yieldeth matter of rejoicing.   

CHAP. VII. The seventh and last ground or reason is drawn from the condition of the faithful man in this world, which consisteth herein, that he is a traveller journeying into his country.  
IT is manifest by the third reason , that even as sin expelled thee out of Paradise, and banished thee from heaven, thy country, and first place of abode, so thou art solely by God's grace called back from banishment, and invited to return to thy Country. Hence it followeth, that during this life thou art in a continual pilgrimage, whose limit or end is heaven, and eternal happiness. This world than is not thy dwelling place, and country, but a place of pilgrimage and banishment; so that thou mayest say with David, I am a stranger with thee, and a sojourner as all my fathers were, Psal. 39.12. And again, I am a stranger in the earth, Psal. 119.19. why art thou then so sorely troubled, and of a dejected mind, whensoever thou art smitten with adversity? it grieves thee that all things fall not out according to thy mind: but art thou ignorant thou art a travelling, so that it cannot be, that all things should happen as thy heart could wish? for either thou must endure the discommodities of the way, or not enter into it, and consequently never come to thy country. One of these conditions thou must choose, there is not a third; I say again, thou must endure them, or obstain wholly from travelling. If thou be'st a traveller, as verily thou art, be of a courageous spirit in afflictions; for that which thou now endurest shall not be perpetual, nor shall last longer than thy journey: What traveller is there which will not endure the discommodities of his way, and assuage them with these or the like meditations, that upon the accomplishment of his journey, they shall cease, and he be freed of them, as soon as he comes home. Consider further, that howsoever thy journey be grievous, it is but short. If the days of thy pilgrimage will be as many as the days of Iacob's the Patriarch, to wit, a 130 years; yet nevertheless thou mayest say with him, The days of the years of my pilgrimage are few and evil, and have not attained unto the days of the years of the life of my fathers in the days of their pilgrimage, Gen. 47.9. And when thou hast finished thy course, which will shortly come to pass; all afflictions, and the matter of all sorrow shall cease, thou hunger no more, neither shall the Sun light on thee, nor any heat, for the Lamb which is in the midst of the Throne shall feed thee, and shall lead thee unto living fountains of waters, and God shall wipe away all tears from thine eyes, Rom. 7.16,17. Since thou ●rt a traveller in this world, and ●hat thy country is not here be●ow, there is no place therefore in ●his world; whence if thou be'st driven, thou mayest say thou art in ●anishment. Neither do thy richeses by the same reason consist in ●ome earthly glebe in houses, fields, ●r some other possession how small or ample soever it be; yea, if a Kingdom or Kingdoms happen unto thee. Neither doth thy honour likewise consist in the dignities and preferments of this world, nor in that smoke wherewith empty brains do so much feed themselves. Nor do thy delights consist in the brutish pleasures of the flesh, nor is thy life enclosed within that space thou livest in this world: for as heaven is thy country, so are thy riches of the Kingdom of heaven, the inheritance of the Saints prepared for thee. Thy honour and dignity consisteth herein, that thou art the child of God, and hast sovereignty over all the creatures; Thy delights and pleasures are 〈◊〉 God; thy joy is in his presence, where is fullness of joy, and at his right hand there is pleasure for ever more, Psal. 16.12. Thy life is that of eternity, into which upon the accomplishment of thy pilgrimage thou interest, so that when thou art dead thou beginnest really to live. For the honours, goods, and commodities of this world, what are they but accidents, which befall thee in thy pilgrimage? no otherwise than adversities, but with this difference; that whereas those mostly bring the traveller from the right way into byways, these above all imagination cause the children of God with more alacrity to accomplish their journey. It followeth likewise, that thy miseries consist not in the want or loss of the goods of this world, than indeed thou shouldest be miserable, if thou shouldest not attain to thy country, nor obtain that happiness whereunto thou bendest thy course. Seeing thy life and country is in heaven, and art most assured of the goods, honours, and delights of the same, thou canst in no wise think thyself to be unhappy, if thou hast righteous judgement. Let not the loss or want of that that is not thine afflict thee, and turn not the interest into the principal, the way into thy journeys end, thy Inn into thy home and country. Rest not upon that good which is not thine own, place not thy happiness therein, neglecting the true felicity: It is a fools trick, to weep at the loss of his cap, and to laugh when he sees his own house set on fire. Moreover, forasmuch as thou art a traveller, sojourning towards heaven, be of a courageous spirit in all thy afflictions, when they would discourage and possess thee with sorrow, opposing unto them the scope of thy journey, and high calling. Rejoice in a most assured hope of obtaining thy heavenly country, the kingdom of glory, life without end, goods, honour, and unspeakable pleasures. Know this, there is nothing worthy thy person but heaven, and that all the happiness of this world is unworthy thy thoughts and desires; the earth too base, and all things therein too vile and abject to be given thee, for thou art God's child, and in a way to possess a Kingdom. Away then with every abject thought, which affecteth the vulgar contemptible sort; away with all heaviness and sorrow, let thy face import, and thy eyes and outward gestures testify, that thou bearest in thy bosom such a high generous spirit, as beseems the majesty of him, who after a short time ended is to exercise dominion over all the creatures. Furthermore, since thou art a traveller, as often as sorrow shall strive to invade thee, say within thyself, shall I vex and macerate myself, as if I had no other business, God forbidden, God forbidden. I am a traveller, and I have other businesses than stand still in the way, play the idlebee, and indulge myself to weep and torment myself; for I have a long way to go with Eliah, yea, longer than I am able of myself to perform: I must seriously consider of this way, how I may make a prosperous end of it, and overcome the discommodities obvious therein. To this end all necessary means art to be used, faith, hope, patience, constancy, prayers, and all good works, which God before ordained that we should walk in them, Ephes. 2.10. Moreover, very many deadly dangers offer themselves to my view, and most potent enemies, to wit, the world, and that horrible mighty infernal Goliath, and my own flesh especially, which is my most dangerous enemy. These enemies lie in wait for me continually, assaulting me one while on the right hand, otherwhile on the left: while they set upon me, and make at me, shall I be so unhappy and foolish, as to suffer them to assault me uncontrolled? shall I hid my hands in my bosom? shall I busy myself in things of no moment or worth? No, at no hand, I may not prove a dastard, but most valiantly withstand them, I am undone else, and must perish upon the way, and my carcase shall be thrown into the infernal valley; wherein are more grievous discommodities, in respect whereof all evils which are commonly so called, dangers, and molestations, are but trifles and toys; so here thou shouldest have cause to be sorrowful, to grieve and macerate thyself: six thy mind upon this, instead of grieving so much for these worldly things. Think, saith a certain father, upon the misery of thy pilgrimage, call to mind thy years passed in the bitterness of thy soul, think upon the dangers of humane life, and thy own frailty; and if thou perseverest in the consideration hereof, I tell thee thou wilt scarce be sensible of outward molestations, even whilst thy heart is possessed of inward sorrow. Think diligently upon all these things, thou faithful soul, so thou shalt easily discharge thyself of all manner of sorrow, and shalt be a wise, happy traveller. He that otherwise doth perform what the children of this world are wont to do, whereof each is like a foolish traveller, who being in exile, and permitted by his Prince's grace to come home, sets forth, being desirous to come to his country, but he is entangled in difficulties, and thousand fopperies; for as he applies himself to his journey, he makes a grievous complaint, that he hath not provision enough, being not contented to have so much as will suffice him during his journey, but what will last a long time after, though he hath all manner of dainties in his own country; he is angry he is not clothed with a winter suit, though he traveleth in the summer time; and it grieves him, that he hath not more toys than he is able to carry about him. When he is satisfied herein, and so driven to his journey, than perhaps, if one of his fellow exiles takes not his leave of him in courteous and very gracious words, he takes time to expostulate with him, neither will he go forward, till the Judge put a period to this brangle; which being done, he again applies himself to his journey; but behold, a Hare crossing his way, being thereupon frighted, as by an ill augury, he returns to the place of his banishment, where being taught by a certain friend of his, that the Hares crossing his way was but a casual thing, portending no evil. And so again he addresseth himself to his journey, wherein he spends his time and labour marvellously in vain, and disquiets himself with many businesses; for as he passeth through the wood, he numbers the trees very carefully, and rubs the moss therefrom, to see whether that which Bernard speaks of, according to the vulgar opinion, be true; that there be so many branches upon a tree as there be roots; and look with how many boughs it is beautified and adorned, with so many roots it is fastened in the earth. And after he hath for a long time bestowed his labour in vain upon this experiment, he applies himself to his journey again; and by chance there is a greater noise of the leaves than wont, thereupon supposing a knot of thiefs to be at hand, he takes him his heels and runs away, leaving all his things behind him; and for this turn forgetteth his journey, and returns to the place whence he came at first: and howsoever he be dispossessed of that fear, yet he ceaseth not to be childish; for seeing a stone in the midst of the way, which he might pass by, he turns not aside, but endeavours to break it into shivers, and thereupon falls headlong to the ground. Being in this posture he makes a piteous moan, and yet striveth not to get up; and if perchance one pass by, moved with compassion, endeavours to lift him up, he is froward, testy, and complains of him, who reacheth a helping hand, yea, reviles him with reproaches. And if it happens he be wet with rain, he steers his course to a place distant thence ten day's journey, only upon this design, to dry his . And when he comes to the Inn, if all the rooms, besides that which is allotted him, be not handsome, richly adorned, and furnished with hang; or if the beds be not soft enough, and he be not entertained with an over-delicate feast, being unmindful of his journey, he stays there to rail with his host, menacing to bring him before the Judge: But being in some sort reconciled with him, he bestows much cost and pains in repairing that Inn, that he may the next time that he comes thither, which will be at latter Lammas, be better entertained: but if the structure and building corresponds not with his mind, with a broken and despairing spirit, he goes even the same way bacl again, and returns to the place whence he came at first. In fine, he disquiets himself in a thousand turmoils and troubles, and all to no purpose, whereof he might have been dispossessed, had he not applied his mind unto such things as were obvious in his way, and been not unmindful of his duty. Country, and condition. The condition of the child of this world is of the same strain; he forgets his journey, and spiritual course, which he is bound to perform; he interrupts and breaks off in the midst of his pilgrimage, beginning it again and again; so that in the latter end of his life, he is a strange guest to true Christianity, as he was at the beginning. The sinner being an hundred years old shall be accused, Esay 65.20. he is so foolish, that though he hath now and then purposed with himself to renounce the world, yet never brings his intention to perfection, but beginning in the spirit, he endeth in the flesh, Gal. 3.3. The reason whereof is, because he instead of meditating upon his heavenly country, involves himself in the things of this world; whereupon his affection is so fixed, that nothing besides most grievous miseries can reconcile him unto God, and bring him into the right way to his heavenly Country. Thou devout soul behave thyself otherwise, and be like a wise traveller; go from strength to strength, till thou appear before God in Zion, Psal. 84.8. so that thou mayest have this testimony and consolation with the Apostle St. Paul in thyself, and mayest say; But this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark, for the prize of the high calling of God in Jesus Christ. Amen Phil. 3.13,14.   
FINIS.