Interna habeo. Eterna habebo. Externa habui. reposita 1. Tim: 4.8. 
THE gain of LOSS OR TEMPORAL LOSSES SPIRITVALLY IMPROVED.  
In a Centurye & one Decad of Meditations & Resolves.  
By John Warner M. A. sometimes of Magd: Hall in Oxo: & one of the Ministers of the London Brigade in the late Western Expedition 1644.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Plutarch in Paedag: Isai: 42.24. 
Who gave Jacob for a spoil, and Israel to the robbers? Did not the Lord, he against whom we have sinned?  
London. Printed by M. S for H. Blunden at the Casntle in Cornhill. 1645.   

The Approbation.  
I Have perused this Treatise, entitled, Temporal Losses spiritually improved: In which finding nothing but what is pious, sound and profitable, I allow to be printed.  
Novemb. 27. 1644. john Downam.   

TO HIS HONOURED FRIEND, that pious Gentleman, Mr. John Ash, a worthy Member of the honourable House of Commons in this present Parliament.  
Worthy Sir,  
HAnnibal being to encounter with Minutius in the vale, 
Liv. hist Polyb.  was not so much daunted with the present enemy, as with Fabius Maximus, who faced him on a mountain in the Rear; and therefore said, he feared that cloud hover aloft, would ere long pour down upon him. It was not our enemies near at hand I feared, being overpowered by our Forces, as that Western cloud, which like Elijahs of a handful increased so as to overspread the face of our country; and against the expectation of the wisest, poured down our next 
* Munk. ●on Ferdy in Wilts.  adjacent hill, and as a confluence of many waters, drove all resistance before it. Hereby it came to pass, that the place where I lived, became like that place to which Paul & his company were driven, 
Acts 27.4.  where two seas met; so that by the stronger waters the Bark of my estate was, with some of my best neighbours, in a moment, swallowed up, and carried away. Yet in this danger, notwithstanding the earnest enquiry of the enemy after me, and as earnest pursuit, God gave me my life as a prey to myself. Now after my escape, having got into a private Sanctuary, my sad spirit unfit for public exercises, studied this Text which the enemies had given me, and from my losses by them gained this Manuel of Meditations, useful for myself and others in these times of losing, which were composed by me in as much danger as Archimedes was in drawing his lines when the city was besieged. 
* Made by me at the siege of Gloucester.  Admire you may at first my boldness, why (considering my small acquaintance with you) I should dedicate this poor piece unto you; but if you consider all, you might otherwise admire my unthankfulness. For, Sir, you may remember, (unless the multitude of your liberality to others make you forgetful) how that some years since I did largely partake of your bounty; wherein I know not whether your gift, or the manner of giving, exceeded, which was so fare from ostentation, that I dare say your left hand knew not what your right hand did, seeing you had no distinct knowledge of the receiver, nor would you be known to be the giver, till some months after an earnest desire of showing myself thankful, prevailed with the messenger to discover such a hidden friend unto me. But besides private respects, your activeness for the public good, as well in the City as Country, and your patience under great private losses, do challenge all respect from your Countrymen. As you have done much for Christ, so have you suffered much, not only by the Prelates heretofore, but by their supporters now. In these evil times few great men are good, and therefore good great men should be great in the esteem of others. Sad experience demonstrates, how too many of the nobler & richer sort endeavour to make themselves by undoing others, and strive to erect a Babel of their own estates, by the ruin of many families. It was an observation of the Historian, speaking of the Civil wars of Caesar and Pompey, 
Cluver. Oros. two. 6. c. 4. c. 4.  that Nemo sanctus injuriam privatam patriae subversione vindicandam duceret. Yet how few such men, or such behaviours are to be found among us, our countries in the West do lametably show, which by the continued 
* Cres cente per rapinas stud to & voluprate rapiendi. Cluveri Hist. mund. p, 230.  rapine and cruelty of those sons of Belial, of a Garden of Eden, are made like a desolate wilderness. The Lord of Hosts did lately raise an Army for the help of those parts, but he denied his blessing on the design; not only because the instruments were unworthy to deliver, but because the country was unfit for deliverance; especially that Heathenish country of Cornwall (where God did break our arm of flesh) who are a people that ever since the light of the Gospel did first break out among us, under the reign of 
* Camb den Britan.  Lucius our first Christian King, have hated to be reform; and therefore have openly opposed 
* They did ever give voice for the Papal continuance, Speed. Histor. p. 1090. col. 2. line ult.  all public Reformation of the Church, as not long since that in Edward the sixth his days, so this now, as if that malignant spirit against the Gospel, and their blind zeal for their Diana, were traduced to them from their progenitors. Our hope and comfort is, that when the Ephah of the enemy's sins is full, the harvest ripe, that then the Lord will put in his sickle and avenge himself of his adversaries; that though an Eastern wind could not clear the country of those Locusts, yet a North-east under God shall: twice did Israel fly before Benjamin, but the third time they prevailed. Go on therefore, worthy Sir, and do worthily in Ephraim, and be more famous in Bethlehem, with draw not your shoulder from upholding the tottering frame of this Kingdom, and you may assure yourself of what that good Patriot Nehemiah desired, viz. that the Lord would remember him for all the good be did to that people. Encouragements hereto you have enough, if you consider how God hath blessed you with blessings of heaven above, with blessings of the earth beneath, with blessings of the breast and womb. Perhaps the Lord may borrow some of these blessings of you, but doubt not of his repayment, the promise whereof is a hundred fold with tribulation here, and hereafter eternal life. This I believe you will account as performed, when the Lord shall turn our captivity, drive out those Canaanites, and bring us to our country again; till which time, and for which mercy incessantly supplicates,  
Your obliged servant in the Lord, John Warner.   

TO ALL CHRISTIAN READERS; Especially the Plundered exiles of the West Countries.  
BEing now in a strange place, 
Heb. 13.14.  and having no certain dwelling, Cirie or Country, but seeking and expecting one, it should be the care of every believing soul, to get this time of pilgrimage sanctified to him; for the accomplishing whereof, the performance of two Christian duties are most helpful. The first is prayer and supplication, and this is a duty that must not only respect ourselves, but the public, 
Psalm 122.6.  even those Countries which now are as Aceldama's, fields of blood. Though God had decreed the restitution of Israel from captivity, 
Ezek. 36.37. jer. 29.11.  yet for it he would be enquired of by the house of Israel. Though God doth not confer mercies on us because of our duties, yet he will not confer them without our duties. O then if you would have the Sun arise on that land of darkness in the West, 
Cant. 2.8. Mal. 4.3.  pray that Christ would come skipping over the mountains, arising with healing under his wings, and enlightening them that have a long time sat in darkness, 
Luke 1.79. Dan. 6.10.  and the shadow of death. Look towards them as Daniel did towards Jerusalem out of his chamber, beseeching the Lord to perfect his own praise, and their deliverance, that the Lord would save his people from the West country, 
Zach. 8.7.  that so they might fear his name from the West, Isai. ●9. 19. The time of the desolations of Israel was known to Daniel by his books; 
Dan. 9.2. v. 3.  & then being informed of it, he sets his face to seek the Lord by prayer and supplication. Now though we cannot have such a distinct knowledge of the time of deliverance for a motive to our prayers, as Daniel had; yet it is an infallible sign that the Lord doth hasten to deliver, when he enlargeth the hearts of his people with a mighty spirit of supplication. As therefore we may be confident, 
Psal. 102.13.  that there is a time appointed when the Lord will have mercy upon Zion: so we may be assured that the Lord will observe his time, and keep his day 
* See Exod. 12.41. Hab. 2. Psal. 5.8. . In the mean time we must stand upon our watch by prayer, and hearken when the Lord will speak peace to his people. The second duty is more particular concerning ourselves, viz. Meditation. Hereby a soul acquaint; itself with God out of his word, or works, either of mercy or judgement. A dejected mind is hereby set on wing, and made to look above sufferings and danger. Want of calling, place, and usual accommodation, do sad the spirits of many; and by Satan's concurrence fill the hearts of many with discontent, murmuring, repining. It is the Devil's policy, having impaired our outward estate, to endeavour to deprive the inner man of true comfort. It should be our care therefore to cast out such fretting careful, vexing thoughts, and put on heavenly meditations. A true Christians glory is inward, unseen to the world, his happiness is above, which is 
* Psa. 45.13.  reserved for him, and for which he is 
* 1 pet. 1.4 1 pet. 1.5  kept, it being beyond the reach of the men of this 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epictet. l. 3 cap. 22. Aliae divitiae nec verae, nec vestrae. Bern. de bono desert. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aeneas Gaza Epist. 5.  world, so that all which his enemy can deprive him of, is only accessary to his well being, not essentially required to his being. Raise up therefore thy meditations to contemplate on thy high calling, and the high price of that calling: and then in these times of losing, thou mayst say with that Philosopher, who when the City was plundered, and he turned out naked, being asked what he had lost, answered, Nihil perdidi 
b Seneca de Sap. Const. e. 6. . What though the Lord takes all from thee, and gives thee more of himself 
c Perdiderat omnia quae Deus dedit; sed habuerit ipsum qui omnia dederat: manet qui dedit, & abstulit quod dedit. Deus substraxit data, nen datorem, Aug. in Psal. 66. Omnia perdidit johus, & plenus erat, Aug. de divers. 12. ? That man grows rich, to whom God draws nigh, and from whom the world withdraws. He only hath lost all, that hath lost his God Now if God be thine, thy country and dwelling is thine, or else a better. 
Psal. 42.12. Psal. 45.4.  It was not the Sword or Bow of our Fathers that did plant them there at first, but the right hand of God, and the same right hand of God may teach him as terrible things by replanting us. Till which time if this Manuel of Meditations may as a Flagon taken from the Lords Cellar, stay thy fainting soul, 
Cant. 2.5.  it shall be the happiness of the Author, that he hath comforted others with the same consolations wherewith he was comforted. 
1 Cor. 1.4.   
Yours and his Countries in the Lord, John Warner.   

Temporal Losses Spiritually improved.  

I.  
SUch is the degenerate nature of some spirits, that in mean losses they discover great impatience: but if the loss of their estates befall 〈◊〉, they cannot but therewith ●●●e themselves also. The love of the world doth herein strongly appear, when not only the fruition of things present do ravish men's hearts with joy; but the imagination of them absent, overwhelmes them with more sorrow. The Mammon of this world is a God, and is served by the men whose portion is only here in a most affectionate obediential manner; for if the world and the things thereof keep near them, they serve and love it; if it leave them, they follow and pursue it, with as much earnestness as Laban did his gods. It should be our care then, that when we lose our goods, we may not lose our wits; and that when they leave us, and take the wing, to pursue them with a godly hope, and moderate endeavour, not with an immoderate sorrow, or desperate behaviour.   

II.  
Philosopher's observe, that the higher the Element is, the purer it is; 
Bac. nat hist.  water purer than earth, air then water, fire purer than air. And it is the observation of a Naturalist, that by Art water may be conveyed as high as the Fountain from whence it did arise. O my soul, remember from whence thou art inspired, from how high and holy a place; remember also of what a divine nature thou art made partaker; dwell not therefore on these earthly objects, but let the consideration of thy heavenly nature, cause thee to contemplate on heavenly things; or if thou busiest thyself about these things below, let it be to extract some divine quintessence from them. God hath removed these perishing things from thee, that thou mayst seek for, and think of thy incorruptible inheritance. The soul which is confined to earthly meditations, forgets whence it came, and whither it should go. A heavenly spirit hath its conversation in heaven.   

III.  
WE read of some of the wisest Heathens, that cast away all, and became voluntarily poor. Some might impute this to pride, others to madness, others to wisdom and discretion, as if two objects were too large to busy the mind on with profit. 
Mat. 16 24.  Our Saviour also himself bids them forsake all, that would follow him; and this his precept was seconded by the practice of many in those times. However what they did do in effect, we must do in affection, depart with all for Christ. 
Hab. 2.6.  That person who jades himself with thick clay, makes himself too heavy to ascend up to Christ. The Emblematist describes him fitly, having one hand winged for heaven, the other depressed with agreat weight. As than it is dangerous to possess all and want Christ; so it is most safe to lose all, thereby to win Christ, or keep him. In this case then, as I am not bound to cast away my estate; yet I will suffer it either to be taken away from me as a snare, or offered up to Christ as a sacrifice; for the further I am parted from earth, the nearer I am to heaven. The more empty I am, the fit I am for contemplation, though unfit for action.   

iv  
THough poverty and want be the portion of some of the godly, yet it is not the condition of all: some are not only heirs of a crown hereafter, but have also large pledges of God's love in the things of this life; and that not only to satiety, but to superfluity. This the abundant estates of Abraham, Job, Jacob, Joseph, David and Solomon, do abundantly testify, who were all good men in God's eye, and great men in the world. The earth is the Lords, and the fullness thereof. The Lord is their God, and thus are they made heirs of the promises; and the promises are not only of the life to come, but of this present. Yet seeing these things are subject to moth, thief, rust, if this were all their portion, they would esteem themselves no ways happier than others. God then though he gives them this for their maintenance, he reserves the inheritance for them. The Lord, though he lays out much for his people here, yet he lays up more for them hereafter. Thus though they have much in possession, they have more in reversion. If then God be mine, though I am not rich both ways, I am the latter. What I have not in feeling, I have in faith.   

V  
THe book of the creatures is a large volume, such as very few do learn throughly. Now as in some books there are many guilded and red Letters, but more black; so though in the creature there seem much beauty and glory, yet the black dismal discontents, sorrows and vanity that ariseth are more. The front of every leaf is not fuller of content, than the backfide is of vexation. Solomon though he were blessed with a confluence of all outward things, yet his tongue nor pen could be bribed so as to speak nothing of the evil of them. He wrote other books of the creatures virtue, variety, glory, yet the Lord would have those concealed, and that only reserved for us which speaks of its vanity and vexation, it being the fittest lesson for us to learn. We should all desire to have some insight in the whole volume, and the best Schoolmaster to teach us herein is affliction.   

VI  
AS the creatures glory declare much of God, so its vanity declareth much to us. For when the creature becomes a vexing creature to us, it is the rod of God, and this rod is a speaking rod; 
Mic. 6.9  He are ye the rod, and he that appointed it; It speaks to us of God's justice in punishing of us, of his mercy in moderating the punishment, of his power and glory in bringing us out of tentation. Every blow is a legible character of God's hand, where ever it falls, in body, estate, good name; and like Jonathans' arrows, are sent to warn and direct us what to avoid, and what to do. Unprofitable and unfit Scholars they are for the School of Christ, that can learn nothing out of his Cross; that are taken up with the joy of outward things, as Peter & James at the glory of Christ's transfiguration, saying, 
Mat. 17.4.  It is good to be here; but when the Cross doth come, do either deny Christ with Peter, or forsake him with the other Apostles. Happy therefore is the man whose ear is opened to both these kinds of Instructions. As we ought to observe how the creatures declare the glory of God, so also when the Lord by them declareth our sin, and his wrath for sin; then let every one that hath ears hear.   

VII.  
THat God is the Author of every good and perfect gift, is a Tenent that none but an Atheist in opinion can expressly deny; yet which all that are Atheists in practice do not truly know. This appears when most sacrifice to their own nets: others profanely say with him in the Prophet, By my own hand have I procured me this; others more blind ascribe all to the blind goddess Fortune, crying her up as strongly as the Ephesians did their Diana. Though this be the practice of the children of this world, yet a child of God knows that what he hath, he hath received; he seeth God in every thing; apprehendeth God above all, receiveth all as proceeding from him, saying still with Jacob, 
Gen. 27.20.  The Lord brought it unto me; and with Job, The Lord giveth; Whatsoever I have then, or shall receive, I will labour to see God in it; thus will the gift draw me nearer to the giver; and the plentiful showers of his favours poured down upon me, shall make me more fruitful and abundant in the work of the Lord.   

VIII.  
GOd the giver, hath gifts of a twofold nature.  
1. Gifts of his right hand; 
Prov. 3.16.  as graces here, and glory hereafter; these are peculiar to his people, only the children's meat.  
2. Gifts of his left hand; as riches, honours. All sorts of men partake of this sort of gifts; Esau, Laban, Nabal, Belshazzar, had as large a portion in them as any, Thus all things fall alike to all, neither can good or evil, love or hatred be known by them. For if there were no other disting vishing evidence of God's love, than these fading tokens, than were the men of this world, yea those Americans and Indians, who abound in wealth, of all men most happy. They whose portion is only in this life, have it larger than others.; whereas the portion of God's people is not like Benjamins' mess, larger than their brethren, but lesser. Yet here's their qomfort, that what they receive from God, is extended to them by God's right hand; whereas others receive what they have from God's left hand. Laeva porrigere, was among the Latins an unwelcome kind of giving. Whatsoever gift the Lord bestows upon me, if I might have my choice, it should be that of his right hand; Let his right hand fall on my head, his left on others. So though my portion be not the greater, it will be the better.   

IX.  
GOD is my portion, says David; 
Psa. 119.57. Deut. 32 9  Ye are my portion and inheritance, says God; How happy and rich doth the Lord think himself in us, as to take us to be his inheritance? and can we think ourselves poor, that have God to our inheritance? 'Twas the honour of the tribe of Levi, that they had no portion among their brethren, but that the Lord was their portion. Every believing person is of God's 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Pet. 5.3.  Clergy and portion; and therefore if God be his God, his lot is fallen in a fair ground, he hath a goodly heritage. O the humility of our blessed God, that can denominate us to be his inheritance, that have nothing in us good, but what is from him! O the happiness of that soul that can truly say, The Lord is my portion! for that thou art Gods, doth nothing benefit God, but that God is thine, is all in all to thee. This is the only abiding, this the abounding portion. If any one think not this enough, Let his portion be in this life; 
Psal. 17.14.  And then when times of losing come, it shall be said of him, This is the man that took not God to his portion.   

X.  
GOD being Lord over all, even of the earth and its fullness, hath an universal sovereignty over all, an independent royalty in all things; so that whatsoever man doth enjoy, is by his dispensation. Now if among men, estates are incident to such forfeits, as their Landlords may by Law deprive them, and reenter; why may not the supreme Lord of heaven and earth deprive us of that which is his, when we break our Covenants with him, and run into so many forseits and arrearages? And if in such a case, none dare ask a Prince or Landlord, why he doth it, so here neither dare any one open his mouth against his Maker, seeing he may do what he please with his own. To him that hath, that is, useth well what he hath, shall more be given, and from him that hath not, i. e. useth not, or abuseth what he hath, shall it be taken away. O Lord; what I have is thine by right and dominion, thine by my forfeit and self-deprivation, mine only by usurpation, at most by dispensation. I bless thy mercy, for the forbearance of thy right so long, I bless thy justice for depriving me of that right at last. The Lord giveth, and the Lord taketh away, blessed be the name of the Lord.   

XI.  
GOD as he is the author of all the good we partake, so he hath a hand in all the evil we suffer. His holiness denies him to be a cause of the evil of sin, his justice forceth him to inflict the evil of punishment. Is there any evil in the City, and the Lord hath not done it? This Job knew; when he saith, The Lord giveth, and the Lord taketh away; not only the Chaldeans and Sabeans, though they were the thiefs, what they did was by God's permission. Who gave Jacob for a spoil, and Israel to the robbers? did not the Lord? God concurreth in every evil action, though not in the evil of the action. The substance of it may be of God, when the obliquity is of man. God hath an overruling hand over all men's wills, yet those wills may have contrary motions of their own. Foolish men are they then, who being afflicted, either look upon the evil, and not the cause, or if the cause, either the wrong, or more immediate causes, as misfortune, malice of man, want of discretion. I will therefore look not so much on my affliction, as on my afflicter, and that not subordinate, but supreme; so shall I find my suffering to be the more sweet, as proceeding from a gracious father, whose hand as it casts down will raise up, as it woundeth will heal. Thus in looking up to him the agent, he will look down on me the patiented, and either remove the evil from me, or make me able to bear it.   

XII.  
GOd as he made man good, so he made every thing good for man. Man was made uncapable of corruption, and they of alteration. If man had not fallen from God his Maker, they had not fallen from man their owner. Thus by one man sin, death, corruption, alteration came into the world. It is sin which separateth God from man, man from man, soul from body, man from his goods, his goods from himself. Sin corrupteth not only the soul, but the body, not only the body, but the earth whence he came, and the heavens whither he should go. It breedeth a moth in our garments, a worm in our provision, rust in our silver, it exposeth all to the thief. It setteth not only God at enmity against man, but man with man, yea beast with beast, yea and makes one man be a beast, a Wolf, a Lion to another. So that if we lose the creature, it is because we have made it lose its primitive nature. Now there's no other way to gain this permanency, either to ourselves or others, but by righteousness, as this corruptibility came by unrighteousness. But on the earth dwelleth not this righteousness nor durableness; but we look for a new heaven and new earth, wherein dwelleth not only righteousness, but perpetuity, and never fading happiness.   

XIII.  
THe Lesson of the creatures corruptibility, is that which the word of God doth still dictate, and which this world doth daily demonstrate. We have the volume of holy Writ, and the large volume of the creatures to teach us this. The Word says; All is vanity; The world showeth wherein this vanity lies. We see men daily taken from their goods, and their goods from them; We see corruptions and alteration of things, and yet we dream of such an unalterable condition in all things which may reach to eternity. Imaginary continuance of things is in our heads, when real changes are before our eyes. Every creature groans out this, and yet we hear not its voice. We build Castles in the air, and upon the sandy foundation of our own speculations, promise to ourselves an estate above the reach of enemies, whereas the next storm that riseth, doth not only discover the weakness, but overthrow the foundation of this imaginary fabric. The fool in the Gospel (well so called) hugged himself with this conceit, that he had enough laid up for many days, and therefore bid his soul take its repose; whereas the next night his soul was taken from him. Had his soul not been taken, his goods might. God though he had not destroyed his corn in the field, yet he could have sent devourers into his barns; yea, if he had still brought his corn into his mouth, he could have sent leanness into his soul. Teach me, O Lord, to know not only myself, but all flesh to be as grass, and all things to be vanity; so shall I use the world as if jused it not; so shall I enjoy my goods, and not be enjoyed by them. Thus the longer I possess my riches, the more I shall know them, and the less shall be not only my affection to them, but my affiance in them.   

XIV.  
WEre Riches ever tokens of God's love for good, they would afflict man's heart with as much sorrow in lofing, as they do affect it with joy in possessing. But we see that sometimes God gives some their wealth as Ebud did the present to Eglm, with a dagger to destroy them; or as God gave Israel a King, in his wrath; or as Saul gave David his daughter, to ensnare him. This God doth out of justice to satiate their exorbitant desires, till furfeit of the creature coming thereby, causeth some greater evil. He puts this knife in these mad men's hands, whereby they will destroy themselves and others. Of such David says, Their table shall be made a snare: So that if we are brought to low commons, we are delivered from the snare of the Fowler, the snare is broken, and we are escaped. If thy wealth then proceed out of God's love, it shall be as durable as comfortable: but if it be given thee out of wrath, it will either be an occasion of misery and vexation for the present, or of thy ruin at the last. The wealth of the ungodly is either a snare to entangle their souls, or else a thief to steal them away.   

XV.  
COuld the creatures vexation be separated from its substance, it would be a desirable object: but experience shows that to be impossible. We see men vex and trouble themselves to procure wealth, thinking then to be eased of trouble, when they are laden with substance; whereas in stead of their desired content, they find abundance of unexpected cares. Look upon a worldling either sleeping or waking, standing or going, at home or abroad, and you shall find that his distracted countenance, his needless fears, his jealous imaginations, his corroding cares to get more, and keep what he hath, do plainly demonstrate this. Now God is pleased there should be this medley, to embitter these dugs, to cause these prickles about these Roses, to intermingle our joys with sorrows, and interlace our commodities with discommodities, that we may be weaned from them, and seek for such treasures above, which are not only without mixture, but without measure, even at the right hand of God for evermore.   

XVI.  
MAn being a reasonable creature, doth not in any thing show himself more unreasonable then in this, to think that any thing in the world hath that in it which is proportionable to the capacity of his soul. This appears in those persons whose desires seeming for a while to be satiated with several objects, supposing that this, or that thing being obtained, will terminate their appetites, and settle their roving souls with a sweet repose, as if there could be a nil ultra to seek for: whereas indeed in the prosecution of more, the soul loseth what it hath; and thinking to gain more abundance, is deprived of the true use and comfort of what it enjoys. For the hope of what such a one may have, swallows up the comfort of what he hath: So vast and capacious a thing is the soul the sooner shall the barren womo be satisfied, yea sooner will the mouth of hell be filled, than it be satisfied with the greatest confluence of outward things; and therefore sooner will the Sun be weary, and stand still in its course, than it in the prosecution of earthly objects. The reason hereof is, because the world yields nothing proportionable to the soul's nature: its nature is divine, infinite, immortal; but things of this life are earthly, finite, perishing. Now that which is earthly savours earthly things, and is satisfied with them; but that which is spiritual, savours spiritual things, and can be only satisfied with them. You may fill a Chest with money, but not with wisdom, knowledge, grace: And so may the soul be filled with knowledge, and grace, but not with money; for the one hath dimensions, the other none: so that in one the thing contained may equalise the thing containing, but not in the other. That than which satisfies the soul, is only that which created it, redeemed it. So that after all the rovings and disquisitions of the mind, it can find no true rest, till it pitch on God in Christ. Like Noah's Dove, it being sent about the earth, finding no place to light on, it must return to the place from whence it came.  
Thou, O Lord, who didst endue my soul with such capacious faculties, fill them with they self for after its manifold wand'ring in the circle of this world, it find no adequate satisfactory object, but in thee its centre, in whom all fullness dwells, and who art not only above all, and in all, but All in All.   

XVII.  
GEN. 33.19. we read: strange sentence dropping out of Esau's mouth; I have enough. Afterward, vers. 13. Jacob is in the same tune, I have enough, (or as some translations have it) I have all, i.e. both temporal and spiritual. Out of the fullness of the heart the mouth speaketh; and out of the fullness of pride of heart might Esau say thus, in that he scorned to be beholding to Jacob; or else out of a fullness of modesty, in that he would not seem to receive any of his. He that could in an outward form, even with tears, say, Hast thou not a blessing for me? might rest unsatisfied with temporal blessings. His rough hands were not only tenacious of what he had, but as fit to receive more, hold more. 
Lautent. Anat.  The Anatomists observe one special Artery to pass from the heart to the tongue, to show that Nature would have the tongue to be the heart's Orator, to express the same thing moving in the same motion: Yet we see where the heart is not right, the tongue is not uniform, this Artery suffers a distortion. Many men with Esau, say, I have enough; but it is either because they know not how to get more, or use more Give me, O Lord, the blessings of Jacob, the blessings of thy right hand, and then my voice shall be the voice of Jacob, I have enough; yea, I have all.   

XVIII.  
FOolish men that spend their labour for that which satisfieth not, and expend their money for that which is not bread, that let lose their thoughts, which like Noabs' Raven, return not again, but rove about after the carrion of this world! It was the complaint of Jeremiah, that they who are clothed with scarlet, lie on the dunghill; and and how may we complain of them who are highly deseended, yet do seek only things below? 'Tis true that every man is placed here on the earth as a treasurer of his own soul, the godly lay up a good foundation; the wicked also even in treasuring up the world, do treasure up wrath and oppression. How abundantly then soever my estate comes in, I will never bid my soul be at rest, till it find it in Christ; nor will I ever think I have much laid up for many days, unless it be in heaven with the Ancient of days.   

XIX.  
LVke 10. we read of the respect that two sisters bore to Christ; the one to his person, the other to his word: Martha's care was to entertain Christ delicately, Mary's was to hear him diligently. Such a guest as he was, was worthy to be entertained tightly, and such an Orator as he was, that spoke as never man spoke, was worthy to be heard attentively. Yet we see that our Saviour had rather be entertained in us by his Word, then by us through our service; yet how many are there as fare behind Martha in the duty of serving, as she was behind Mary in the duty of hearing? Make me, O Lord, to know the one thing which is needful; so shall I not be troubled about many things. Thus shall Ibe a brother to Mary, and a stranger to Martha.   

XX.  
AMong the evils which Solomon saw under the Sun, this was one, 
Eccles. 5.19.  A man to whom God hath given riches, wealth, honour, so that be wanteth nothing; yet God giveth him not a heart: and power to eat thereof, but a stranger eateth it. A disease it is indeed, and almost Epidemical: For how many see we whose Barns are full, Fats overflow, yet far coarsely themselves; have costly wardrobes, yet not power to put it on; have silver and gold in abundance, yet die to save charges? Thus the Lord makes them treasurers for other men: he gives them the creature, but reserves the comfort and use of it for others. So that such in a manner have no more benefit or comfort by their Corn and Wine, than the Barns and Cellars that hold it; nor of their money, than the Chests that contain it. Thus though they have their goods, yet in Jobs words, Their good is not in their bands, i. e. the use and comfort is not in their power. When ever I beg for a temporal blessing, I will add this to my prayer, that this blessing may go along with it, even a heart to use it. Thus a stranger shall not intermeddle with my joy.   

XXI.  
BUt there is another evil, which is this, that as many have much, but not hearts to use it; so many have much, yet have hearts to use more. As evil a disease it is to have a mind exceeding one's means, as means exceeding one's mind. The power which many have to abuse the creature, is as common as the want of power to use it. The Moralists say, that prodigality comes nearer the mean then covetousness; how ever it cannot come to the nature of a virtue. He than that hath this heart to carry him to a profuse spending of what he hath, is as much to be pitied, as he that wants this heart to make use of what he hath. And if either of these drawneere the mean, God must give the one a heart, and renew it in the other. It shall be my endeavour so to use what I have, as not to abuse it; and so to apply to myself the comforts of my substance, as not to deprive myself of the substance itself. Otherwise I shall at last repent of having both a heart and riches: for when all is thus spent, the comfort vanisheth, the guilt abideth.   

XXII.  
RIches have wings; 
Pro. 23.  now what is winged will keep no constant abode, unless it be straitened, or its wings imped; and in shortening the wings of riches, we set them flying: neither can they so be caged up, but at some time or other they will leave us, or be taken from us. Some birds being let lose, may be lured back again, yet not all birds, nor at all times. If then my riches will once fly from mein possession, my safest way is to fly above them in affection. Thus shall I light upon a better object, if they light upon another subject.   

XXIII.  
THis earthly globe is that dug and breast which the children of this world lie sucking at, and which they will not leave so long as there is any sweetness in it. God therefore to wean them from it, doth with his Marah embitter this dug, that so the present bitterness may make them forget all former sweetness. Lord, though since I came into this world, nothing could content me but this breast, nourish me but its milk, quiet me but its sweetness; yet seeing now I see it embittered by thee, make me to behave myself as a weaned child, cause me to suck at the breasts of consolation; let those breasts satisfy me.   

XXIV.  
COmmonly one affliction to God's people, is the forerunner of another; Job and no sooner heard of the loss of his Oxen, and Asses, but before that sound was out of his ears, he hears of the loss of his sheep, and after that of his servants, and sons. The smaller loss doth usually usher in the greater. Thus many are the troubles of the righteous, many blows must be given, before we are squared and made fit stones for the spiritual Temple. In this troubled Sea, wave will follow after wave, one depth call for another, till we are come to our haven. I will then after one affliction look for another, prepare for another; thus shall I be not only forewarned, but forearmed: if God reserve another trial for me, he will renew my strength to overcome, or my patience to bear it. My comfort is, that as my tribulations do abound, my glory shall abound. After all these sad messages, God will send me some good Ahimaaz, that will bring me good tidings of great joy.   

XXV.  
THe Prophet reproveth them that trusted in broken Cisterns, 
jer. 2.13.  that would not hold water, and forsook the fountain of living water. All the comforts of this life are waters, yea cistern waters, and therefore not so fresh as others, being standing, neither so continuing as others, being in broken cisterns. Whatsoever I enjoy then shall be in God the fountain, and in his promises the streams; so shall my comfort be ever savoury & everlasting, when that which others enjoy in cisterns, shall be both unsavoury and unconstant; 
job. 13  For a Summer will come when such waters shall make them ashamed. When their bottles fail with Hagar, they shall wish for death, and then will the Lord discover unto me a fountain of living water.   

XXVI.  
WE see in Cities where space of ground is precious, that the buildings are more high and lofty, making more bold with the air and things above, when they are scanted of earth and things beneath. This may teach something, and edify us in our spiritual building. When our lot falls out in a small portion of land here, to seek for a larger inheritance above in heaven, where is room enough for us all, and whither we may boldly go. Lord seeing my portion is slender, my estate narrow, build me up some stories higher in grace and goodness, that so the less. I have in earth, the more I may have in heaven; thus shall I be brought the nearer to thee, and receive more from thee. Had I more scope here below, I should not tend upwards, or mind heavenly things.   

XXVII.  
THe only Sanctuary in man's extremity, is God's all-sufficiency. 
Psal. 84.11.  The Lord is a Sun, and a Sbield; a Sun for consolation, a Shield for protection. Now from this fullness in God, all comfort and safety is derived to man. The Sun enlighteneth others, the Shield defendeth others. If we have a communion with God, we shall have a communication of all from God. Grace and glory will he give, yea no good thing will he withhold. Here then is our happiness, that though we are near the jaws of death, this Shield is near us (the Lord being a very present help;) that though the night of adversity be long, yet this Sun will arise; and although being risen, clouds may be interposed, yet the Sun keeps his place, and notwithstanding its light be eclipsed, its influence is not hindered. Though my sins and troubles may cause God's face not to shine upon me, yet will he then uphold me by the influence of his Spirit.   

XXVIII.  
ACquaint thyself with God, and be at peace, 
job 22.21.  so good shall come unto thee; All our good, present or future, consists in and is derived from our acquaintance and communion with GOD. estrangedness from God, makes us acquainted with many evils; for all our miseries that befall us, arise from want of communion with God, or want of renewing it, and breaches of it. That now which makes us renew our acquaintance with him is affliction; for before David was afflicted he went astray. The woman in the Gospel, had spent all on the Physicians before she came to Christ. When we know not what to do, or whither to go, than we go to him, our eyes are towards him. In these times we see many that stood at distance, as not beholding to, or depending on God, draw near unto him in his ordinances. Afflictions of themselves drive us further form God, and make us seek other hiding places, but being sanctified, they make us seek God early. Thus then is it good to be afflicted, when thereby we are brought near to God. It shall be my endeavour to renew my acquaintance with God, both morning and evening, so good shall come unto me, his mercies towards me shall be new every morning.   

XXIX.  
AS in these Divisions the thoughts of many hearts are discovered; so also in the same heart manifold thoughts discover themselves. 
Psal. 94.19.  In the multitude of the thoughts of my heart, says David, thy comforts refresh my soul. His thoughts were sometimes vexing, sometimes dejecting and despairing; doubting, impatient, distracted, careful, fearful thoughts were often raised in him. As manifold thoughts may and do arise from us in these times of trouble. Here only is our misery, that having David's malady, we cannot apply David's remedy; Depth of misery still calleth after depth, yet we cannot draw water out of the Wells of salvation. We are more troubled with the dimensions of the enemy's hatred, than we are comforted with the height, depth, length, breadth of the love of God in Christ. A sad thing it is, that Christians who are called to rejoice evermore, should let lose the reins to worldly sorrow, so fare till it work death. Surely, as excess of sin provoked the Lord to cast these burdens on us, so excess of sorrow may cause him to continue them. As by over-sad thoughts we injure ourselves, so we dishonour God, disgrace our calling, disparage his Word. Let weeping & wailing possess them that have no God to rejoice in. Though in the world I shall have tribulations, yet will I glory in them, and triumph over them in Christ.   

XXX.  
WHen Hagars bottle of water was spent, 
Gen. 21.  she fell a crying, whereas there was a fountain close by her, but those waters that appeared from within her, hindered the appearance of any water without her; her weeping hindered the sight of the fountain. The condition of her is common to many puling Christians now, whose spirits do fail, being overcome with grief, when their stocks are spent, and their trades decayed. In this affliction of the people of God they might see in God a fountain to make glad the city of God; but only excess of worldly sorrow causeth a defect of heavenly joy. For when our eyes do thus run down with tears, the eye of faith waxeth dim, and so we stand in our own light. Why art thou then disuieted, Oh my soul? though the bottle of thy estate be empty, yet the Lord will either fill it again, or discover unto thee a fountain which will always run afresh.   

XXXI.  
'tIs an ordinary thing to see men under some temporal loss to hang down their heads like bulrushes, and go mourning all the day long; and yet cannot have their spirits brought one degree lower for the loss of God's favour. Foolish men! that let lose their affections on the least evil, and are not sensible of the greatest. That indeed which we love most to enjoy, we grieve most for at the departure. Now this error in affection ariseth from this error in judgement, in supposing that temporal things are good without God's favour, or that God's countenance and favour is not more than temporal things. Surely, that man knows not what God is, or his favour, that knows not how to sorrow for the lose of it. If God inflict a temporal loss upon me, it may produce a temporal moderate sorrow; but if the Lord hid his face from me, never was any sorrow like my sorrow. Of all losses, let me not lose the favour of my God. Lord lift thou up the light of thy countenance upon me.   

XXXII.  
OUr Saviour forbids us to care for to morrow, 
Mat. 6.34.  and bids us cast our care upon him, for he careth for us. This prohibition, as it should not make us careful, so it should not leave us careless. The eye of the Lord runs to and fro the earth, to show himself strong in the behalf of them whose hearts are upright; yet is not his eye so upon us, as if we should turn our own eyes off ourselves, and not look to the main chance. God's general providence over us doth not take away our providence over ourselves. He that so casts his burden on the Lord, so as to ease his own shoulders altogether, shall have more infirmities than his spirit will bear. He that is altogether careless of himself, because of God's providence over him, may be a beggar at last. The care then of my heavenly Father as it forbids the care of diffidence in him, so it requires and implies a care of diligence towards myself.   

XXXIII.  
THere's none in this world but more or less, hath or shall taste of the cup of affliction. Some have only a sip at the brim, others drink more deeply of it; yet the Lord deals with his people as a wise Physician, administering not only according to his own pleasure, but their strength. God doth not force whole ●ups on them, if it be not for their health; not a dram or drop shall be more in the Dosis than his wisdom shall direct, and their patience bear. If any say he never tasted hereof, I tell him 'tis a sign there's a vial reserved for him in the hands of God, which he must drink to the bottom. O Lord, I know, that to flesh and blood this cup is bitter, even as the waters of Marah; cast in the sweet wood of thy grace, or else let this cup pass from me.   

XXXIV.  
LIght is sown for the righteous, 
Psal. 97.11.  and joy for the upright in heart, says David. Now that which is sown doth not presently appear, but may lie covered with clods; and a long time is required before harvest come; in the meanwhile the husbandman waiteth patiently. O then though I see no light, yet I may expect it, for 'tis not cast away but sown, and being sown is not buried, but covered; there's hope it will sprout again. What then? though I have sown in tears, I shall reap in joy; and though I have gone out weeping, I shall bring my sheaves with me; though all I have be sown, nay cast on the waters, yet shall it return after many days: I will be content with all sorts of weather, so my harvest be seasonable and fruitful; let my heaviness be all the night, yet joy shall come in the morning; and this I need not doubt of, for though it be midnight now, shall I therefore conclude the Sun will never rise, or that it is not nearer its rising?   

XXXV.  
WHerefore doth a living man complain, 
Lam. 3.39, 40.  a man for the punishment of his sin? In which words the Spirit of God coucheth a threefold argument against murmuring under our sufferings. First, we are men, creatures, and what impudence is it for such to complain against their Creator, who may place us in what condition he pleases? Secondly, we are sinners, so that what we suffer, is our demerit and wages, and what madness is it to accuse the just Judge of Heaven and Earth with injustice? Thirdly, we are living men, and therefore God hath punished us less than other sinners, as we are on this side the grave and hell, and what unthankfulness is it to repine against that hand that hath punished us in mercy? These reasons well applied, may stop the mouth of any murmurer: for as thou art a man, God hath power over thee as a Potter over his vessel, to make thee for honour or dishonour. As thou art a sinner, 'tis God's mercy thou art not consumed; for sin being finished, bringeth forth death. As thou art yet alive, so praise the Lord, and murmur not against him, who might as justly have turned thee into hell, as he hath turned thee out of thy house, and might have deprived thee of thy life, as he hath of thy livelihood.   

XXXVI.  
Why art thou cast down, O my soul, and why art thou disquieted within me? Still trust in God. Here David reproves and directs himself. The spirit of a man is a tender part, and yet a strong part. As there is nothing more sensible, and apt to be cast down, so nothing is more strong, being upheld by divine power. For the spirit of a man will sustain its infirmities, but a wounded spirit who can bear? Extremities and pressures may for a while deject & disquiet it, but fall will raise it up, and quiet it. So much unbelief as is in it, so much weakness, and so much faith as is in it, so much boldness. Why are ye fearful, Oyee of little faith, says our Saviour: there we see the excess of fear arose from the defect of faith. So fare as my heart is evil, it is unbelieving, and as fare as 'tis unbelieving, it departs from God, and as fare as it departs from God, it departs from true peace and comfort. To prevent this, David's own counsel must be mine; Still trust in God. Distrust in God is the cause of all disquietness in ourselves.   

XXXVII.  
IN the world ye shall have tribulation, 
joh. 16.33.  but be of good comfort, I have overcome the world, saith Christ. The world as it is a Christians prison and tormentor, so it is also his captive. Yet notwithstanding the world be overcome, it opposeth, though it be crucified, it struggleth. The world is the way, and therefore may be foul as well as fair. We are strangers here, and therefore are spectacles to the men of this world, the objects not only of their admiration, but indignation. That dog which fawns on the inmate, may not only bark at, but by't a stranger. Our happiness is that as we suffer here, we conquer here, yea we conquer whiles we suffer, and do overcome whiles we are overcome. Yea we are more than conquerors through him that loved us; and this is our victory that overcometh the world, even our faith.   

XXXVIII.  
When believers are pensive and sad, by reason of outward crosses, they must examine and try the object of their faith, and the grounds of their believing; For usually sorrow is there excessive, where faith is little, and too much sorrow for outward crosses doth commonly argue too much confidence in outward goods. Above all persons, a true believer may always rejoice, and then most, when it goes worst with him. For his God is the God of consolation; the fruit of God's Spirit is joy unspeakable and glorious; it is one of Christ's offices to comfort his people; The Ordinances yield strong consolation; by the communion of Saints, their joy is made more full; and the fullness of joy, they are assured of hereafter. 'tis Satan therefore only that makes these consolations of the Almighty seem light; for the Devil in the overthrowing the outward estate, aims chief to impair the inward. In the spoiling of Jobs goods, it was his endeavour to rob him of his comfort, and make him curse God.   

XXXIX.  
IT is observable that Paul though he had as much as any to glory of, yet he gloried in nothing so much, 
2 Cor. 12.5.  as in his infirmities, reproaches, necessities, distresses for Christ's sake, in his bonds and chains for Jesus. Surely there was something in those bonds, that made them so precious, it was the name of Jesus, which like a precious Jewel fixed in these bonds, that did so endear them to him. Yet we see what was Paul's glory is others shame, when some glory in their wealth, others in their power, others in their wisdom, none glory in the Lord, such glory in their shame. But how much glory than have the persecutors conferred on God's people? Surely did they know that to be honour which they confer on them as shame, they would dispose of it elsewhere. Why art thou then ashamed, O my soul, of that which others did glory? Know that to these bonds is a crown annexed, and if with the Apostle thou art laid in them, there is laid up a crown of righteousness, which the righteous Judge hath not only given Paul, but will give to thee, and to every one that loves his appearing. 
2 Tim. 4.8.    

XL.  
A Sin poverty 'tis hard to keep under our nature, and bridle our mouths from expressions of discontent and murmuring; so it is as difficult to restrain them from glorying & boasting, when riches do increase. See this in good Hezekiah, 
Isa 39.1  who was not happy enough to enjoy his gold, silver, spices, ointments, unless also he might show it to the servants of Merodachbaladan. So vain are our natures, that we never know we have enough, till others know it so also. Such hath also been the abundance of many among us in times of peace, that their wealth & delectable things, have served only to satiate their own eyes with reviewing, and others with viewing. Vain men would not only be rich, but be esteemed so. Now as in a Plethora of body, so of the soul, something must be taken from the whole, left the whole perish. Hezekiahs' goods are showed to the Babylonish Messengers, and therefore God threatens, that they shall be taken away by the Babylonians. When we cannot be content with much without showing it to others, we must be content with less for showing it to others. 'Tis not only justice, but wisdom in God to have that stolen from us, which otherwise would steal our hearts from God. If therefore the Lord hath dealt with thee as with Hezekiah, get his patience, saying, Good is the Word of the Lord. Know that that is of most worth, which is not worth showing. We cannot show our fullness to others, without discovering our emptiness to God. Let not him that is rich, glory in his riches, for his glorying in them, may be the only means to deprive him of them.   

XLI.  
When the pride of Israel did testify against itself, 
Isa. 3.  the Lord took from her her delectable & pleasant things. Of all sins God doth and will resist pride, for that doth most resist him. That being followed will depose him, and therefore he will follow to depose that. The mother of pride is usually plenty, now this daughter would in time devour the mother, did not God bring her down. As Israel's, so England's pride, doth testify against her; and therefore as he dealt with the daughters of Israel, he will deal with the daughters of England. Because the daughters of Zion are haughty, therefore he will smite with a scab the crown of their head; he will take away their bravery and tinkling ornaments. Thus shall our sorrow for the loss be more, than the comfort in the enjoying. That which was the pride of many, is now become their shame. Those things which in possessing yield most comfort, at parting produce most sorrow. Falst objects of love, yield false comforts and true fears.   

XLII.  
AS nature is content with little for food, so would it be with as little for raiment. But the excess in one is as great as the excess in the other. Dives did not only far sumptuously every day, but was also clothed in purple and fine linen. Leaves and skins were our first parent's array; raiment was to them a shame, though it be to us a glory. Man had not known himself naked, had he not sinned. Garments than are only a covert for that which sin laid open. If clothing therefore followed man's misery, I see not how its excellency should truly further man's happiness. Such adorned bodies may have naked souls. If ever I am ambitious of clothing, it shall be of those garments of salvation, which will alone make me glorious within. I scorn such array, wherein I shall seem admirable to men, and abominable to my God.   

XLIII.  
TO all things there is an appointed time, 
Eccles. 3.6.8.  says Solomon. A time to lose, and a time to keep; a time for war, and a time for peace. God is the Lord of times and seasons, and these times through his disposing, have a successive intercourse in this life. Yet spiritually all times, are one to a true believer; for in times of war he finds peace; when the Assyrian is in the land, Christ is their peace; and in times of losing, they are gainers; for as the outward man, like the house of Saul decreaseth, the inner man, like that of David, waxeth greater. But then in the next life, when time shall be no more, there will be nothing but gaining, and keeping, no losing nor wars and discord there, but peace and concord.   

XLIV.  
IN the history of Joseph we read, 
Gen. 45.  that he sent Wagons and provision for his father Jacob and his family; having procured and reserved the land of Goshen for him till his coming. Now lest Jacob might hardly be persuaded to leave behind him his household goods, the King of Egypt bids him not regard that stuff, for the Land of Egypt was before him: Joseph was a type of Christ, as well in his low estate when he was sold, as in his high estate when he was able to give: Now Christ hath invited me to forsake all, and come unto him, having provided and promised me a Goshen, a mansion; he also will send me enough to maintain me by the way. Why then should I regard such stuff as will cumber me by the way, and be no comfort to me at the end? I will be content with ordinary provision in the way, when I am sure to find extraordinary entertainment at home.   

XLV.  
THe Church is described, Rev. 12. to be clothed with the Sun, and to have the Moon under her feet. By the Sun is meant Christ, by the Moon all earthly things, by being under feet, notes subjection, shame, disesteem. Those new converts therefore in the Acts, did not cast their money into the Apostles laps, or put it into their hands, but threw it down at their feet, as so much dung, fit for trampling on, then handling. But as the Church doth so, the wicked do the contrary, putting Christ the Sun under feet, and the Moon on their heads. Though for the present use I may have the Moon in my hands, yet in opposition to the Sun, it shall be at my feet. I will esteem all these sublunary things, as loss for Christ: For all things are so fare under us, as we are above ourselves. He that is clothed after this woman's fashion, shall surpass others as fare as the Sun doth the Moon in glory.   

XLVI.  
Where only temporal things are enjoyed by a man, that man is in danger of being enjoyed by them; such objects are likely to engross his affections and desires. But when by losses a divorce is made from the first love, another is sought for. The heart will more easily be brought to affect a more abiding object. Prosperity dilates the affections, and makes a man lose himself in the creature; but adversity unites and gathers in all the powers of the soul, and settles them on God more fervently and lastingly. Either we must leave earthly things, or they leave us, before we affect or possess spiritual. The children of Israel had spent their Garlic and Onions before they tasted any Manna.   

XLVII.  
ALL things are yours, 
1 Cor. 3.21.  saith the Apostle, all things present and and to come: yea, having nothing to see, they possess all things by faith. Believers have a right to earthly things, 
jusad rem, non in re. Aquin.  though not in them; but they have a right to and in heavenly things. All things than are theirs, as well what they want, as what they enjoy. Yet seeing in this life a Christian is in his nonage, he hath not actual possession of all that he hath title unto: However he shall not want what is required to maintain him; he shall have comforts, yea and afflictions and wants, so as to further him in the way. For sanctified afflictions are not the least tokens of God's love, or of a godly man's possession here.   

XLVIII.  
THe sum of all promises is comprised in this, 
Heb. 13.  I will never leave thee nor forsake thee. Parents, friends, lands, goods, may leave and forsake us, or we may leave and forsake them; but God neither will nor can leave us. How can I give thee up, O Israel? says God. Now God is all in all. Am not I better to thee then ten sons? said Elkanah to Hannah. So may God say, Am not I better to thee then many goods, many friends? They may leave thee, I will not. God may for a while seem to leave us; but 'tis only as a parent doth the child, to try it how 'twill go or stand by itself: nay, when his hand is off them, he guides them with his eye. God's children stand him in as much, cost him as dear, as any mother's child, and yet a mother may forget her sucking child, yet he Lord cannot forget his. Therefore let the world, and all in the world, leave me & forsake me, yet I will not be cast down, if God say but this to me, I will never leave thee nor forsake thee.   

XLIX.  
GEt thee out of thy Country, 
Gen. 12.1.  and from thy father's house, unto a land that I shall show thee, says God to Abraham. A strange command, fit only for him who was the father of the faithful. Against this command first natural affection might plead, not to relinquish his kindred and father's house; then common reason might plead for his right which he had in his native country, and to part with a certainty for an uncertainty: yet this and all that could be said by Abraham, was silenced by Abraham's faith; he makes no putoffs, he reason's not with flesh and blood, he craves not time, he needs not an Angel to hasten him, as Lot did out of Sodom; but away he goes: yet 'tis a question what Abraham would have done if he had not had a promise given him as large as his command. For the most part, the obedience of the best is mercenary, we have an eye to the recompense of reward. What God did command and promise Abraham, the same doth Christ command and promise to all that follow him, viz. that they forsake all, and then his promise is, that whosoever forsaketh father, mother, sister, brother, lands, goods, for my Name sake, be shall receive an handred fold: not eight or ten in the hundred, but an hundred for one. Lord, how grievous soever thy command be to me, how contrary to flesh and blood, I will not dispute, but obey, and obey because thou commandest, I will bleeve because thou promisest. Thus if I have Abraham's faith, I must have Abraham's obedience, and shall have Abraham's reward; thou wilt be unto me, as thou wast unto Abraham, an exceeding great reward.   

L.  
AFfliction is God's furnance, whereby he doth, as 'ttwere with fire, purify his people, called therefore the fiery trial. Now as the dross and corruption is, so doth God heat his furnace. The Lord is willing to do away these spots by more gentle means, by water; but they are so grounded in us, that they cannot be done out but by fire. In the younger days of the world, sin did abound, and then the Lord took it away be water: but as the world grows older, it grows worse, and is more abundant in sin, and therefore 'twill want fire to do it away. Now though for the present this trial be grievous, yet the issue is the peaceable fruit of righteousness. Though we are put into the fire by the sons of men, yet the Son of God abides with us in it, as he did with the three children, God will either abate or suspend the power of the fire, or else increase our patience; so shall we come out with more glory, and less corruption; this being all the fruit, to take away all the dross. Lord, thou hast kindled a fire among us, which among others hath consumed my estate; my comfort is, that though by reason thereof, I am left the poorer, yet I shall be found the purer.   

LI.  
THe Apostle would not have us to think strange of the fiery trial, 
1 Pet. 4.12.  i.e. as if it were a strange thing, and unusual, seldom seen or heard of: However the thoughts of most are otherwise of it, when they murmur and say, Never were the times so bad, never such a time of losing. Thus they who are afflicted of God, become so many spectacles to others, as if they were so many monsters. But grant we all this, that these trials are strange, yet the Lord is just, who therefore sends them, because he finds in us as strange corruptions, as strange fashions, strange swearing haunting after the strange woman. I will think it strange then, if no strange judgement follow, when sin is more than ordinary.   

LII.  
IT is usual with men to complain of the times badness, whereas the times might as justly complain of their badness. For as many are made worse by the times, so the times are made worse by many. If ever therefore we look to see better times, we must look to be better persons. God must first mend us, and then the times will mend themselves.   

LIII.  
Fear not, 
Isai. 41.14.  O worm Jacob, says God, though thou walkest through the fire, it shall not burn thee, and through the water, it shall not overwhelm thee, for I am with thee. God's presence sanctifies and sweetens any estate. What makes heaven but the presence of God? And what makes hell but the absence of God? Let God be present in any condition, and it shall be full of comfort, though it be full of trouble; and usually God is more present with his in adversity then in prosperity. It is not affliction, but sin that separates God from us. It should be our care then to seek for his presence in troubles, comfort ourselves in it in troubles, behave ourselves so as he may not withdraw it; for as David having God's presence, feared nothing, though walking in the valley of the shadow of death; yet when the Lord hide his face, he was troubled.   

LIV.  
When we see some escape scotfree from the overflowing scourge, and suffer no losses through neutrality or malignancy, some there be that envy their happiness; 
Hos. 4.14.  but when we read that the Lord chastiseth every son be receiveth, and loveth, and says, being angry, I will not punish your daughters, they should rather be the objects of our pity, then of our envy. It is the greatest sign of God's anger, not to seem angry; and the greatest punishment to go unpunished. In affliction this is all the fruit, to take away the dross; and where there is nothing but dross, who will be at the charge of refining? He then that in public sufferings undergoes nothing here, is likely to suffer most hereafter, being reserved to that great day. Unhappy children, though connived at for a while, are paid for all at last. It shall be my happiness to suffer affliction with them here, with whom I shall reign for ever hereafter. Better it is to be a child under wrath, than a chhild of wrath.   

LV.  
THe Lord doth commonly punish sin in its own kind, so that in the judgement we may read the fault. Thus Adonizedeches cruelty was rewarded with the like cruelty. The old Law was, an eye for an eye, a tooth for a tooth; and there was a thumb for a thoumb, a toe for a toe. Thus Pharaohs bloody intent turned the rivers into blood. David's adultery in his neighbour's bed, kindled the same fire in his own. Dives his luxury brought on him penury. Sometimes also abuse of good things is punished with the want of them; abuse of liealth with sickness, of peace with war, of riches with poverty. Thou, O Lord, art just in depriving me of my goods, surely I did affect them too much, or not use them well, or trust in them too much. Deserved disappointment is usually the fruit of presumptuous confidence. It is Gods will and our wisdom to learn to spell our sins out of his judgements.   

LVI.  
IT is usual with men to complain of the suffering, when they do not of the sin: For when Nature openeth the mouth for the former, Satan stops it for the latter. Now as quickness of the flesh is the cause of the one, so deadness of spirit is the cause of the other. For when the eye is opened to see sin, the spirit prssed with the weight of it, the mouth will open to complain against it. See it in a clock, which if it have its just weight, sets every wheel in its motion, and makes it sound: so let sin have its just weight and pressure on the soul, and it will set every faculty of the soul, and part of the body on work, and will make the tongue cry aloud against it, though formerly silent. 'Tis true that extremity of pain makes wicked men cry out against sin: I and my people have done wickedly, says Pharaoh. The rack will open any man's mouth: but in the godly this confession is not extorted, but free; I have sinned, saith David, & done this wickedness in thy sight. I will therefore not so much exclaim against my suffering as against my sin; so when I have condemned myself for the fault, I shall through mercy be acquitted from the punishment.   

LVII.  
When we see men far deliciously every day, there's no reason why we should repine at their fading happiness, having their portion only in this life, and being fatted against the day of slaughter. Green herbs with contentment (saith the wisest) is better than a stalled ox with debate. Content is that which sweeteneth and sawceth the plainest fare. When I look upon my own deservings, what sin hath deprived me of, and also look to what I have through grace in the promise, I need not murmur. The place where I am, is a strange country, and strangers cannot choose their diet. As long as I am from my father's house, I may be glad with husks; but when I come unto him, the fatted Calf shall be provided for me, there shall I be satisfied as with marrow and fatness.   

LVIII.  
THe tune of the world is, What news? What news? whereas if we call to mind the days of old, we shall find nothing new. What befalls the Church now in general, or any one in particular, the primitive times, and our predecessors have partaken of. As bad wars, and rumours of wars, as great spoiling, as many losses and crosses as ever be now. Thus no temptation befalls us, but what is common to the Saints. But as man expects news, so God also looks for news, even for new men and new minds, he would have old things passed, and all things become new. And indeed we are not fit for good news, till we ourselves are made good & new. Old bottles are not fit for new wine. Renew, O Lord, the spirit of my mind, so shall I hear of joy and gladness; and what I hear, shall not only be new, but good. I will therefore be as inquisitive what is new within me, as what is new without me.   

LIX.  
TO you it is given in the behalf of Christ, 
Phil. 1.29.  not only to believe on him, but also to suffer for his sake, saith the Apostle of his Philippians: implying that believing in Christ, and suffering for Christ, are two different gifts of God; yet such gifts they are, as one doth in some measure accompany the other. A weak faith may suffer something in loss of goods, or good name for Christ, though he cannot resist to blood, and loss of life: for when faith is weak, fear is strong, and doubts are many. So fare as we incline to nature, we decline from and avoid sufferings. As our faith is in Christ, so is our love to him, either in the sparkle or in the flame, such as many waters cannot quench. There is such a faith as may make us not only active, but passive for Christ. It shall be my desire and prayer, not only for the gift of believing, but with it the gift of suffering. How can I have a true faith in Christ, and no power from Christ to suffer any thing for him who suffered all for me, nay who suffers all in me.   

LX.  
WE see in these days, what shifts the men of the world make to save themselves. One to his Tower and Castle; some put their trust in horses; others in riches; one hides; another flies. As the man is carnal, his confidence is carnal, his weapons and helps of deliverance carnal. From this carnal wisdom, a spiritual man may learn spiritual wisdom, viz. when he seethe the evil to hid himself; and where can he with safety hid himself, but in the Lord, who is the Rock, Castle, Tower, and hiding place of his people? For what safety, help, succour, confidence is in, or can be expected from any of these earthly helps; the same in a more abundant manner is in the lord The Name of the Lord is a strong Tower, the righteous fly unto it and are safe. Such a Tower he is (if any comparison can illustrate it) as the Tower of David, which was for an Armoury, wherein there hung a thousand Bucklers, all Shields of mighty men. To this Tower I will resort, from this Tower I will fetch Ammunition; so shall I be safe from the enemy, and strong against him. Let some put their trust in Chariots, others in horses, I will put my trust in the Lord; for a horse is a vain thing; vain is the help of man: He is only strong, that is strong in the Lord.   

LXI.  
WE always read that God provides a refuge and hiding place for his people in times of trouble and danger. An Ark for Noah; flags for Moses; a little Zoar for Lot; a Midian for Moses; a Haran for Jacob; Caves and rocks in the City Keilab for David; the Temple his own house for Joash; a cave for Obadiahs' hundred Prophets; an Egypt for Paul; a Pella for the Christians leaving Jerusalem. The Lord hides them, because they are dear to him; they are his jewels, his treasure; now in times of danger men hid their treasures, and jewels, have their Cabinets. I am thine, O Lord, and therefore be thou my hiding place, cover me with thy feathers, hid me in thy Pavilion, keep me secretly in thy Tabernacle from the pride of men & strife of tongues. Thus as the lame and blind having got into the Tower of Zion, derided David; so having gotten thee to be my Tower, I will laugh at calamities, wars, dangers.   

LXII.  
The wicked are as a troubled Sea. 
Psa. 42.7. Rev. 12.15. Isa. 59.19. Psa. 32.6  The troubles which they bring on the godly, are metaphorically called waters, floods of waters. Now water is one of the most merciless creatures, if it be not contained, it will of itself keep no bounds, but overflow all, carry away all before it. The help which the godly may expect herein is from the Lord, who hath promised, that in floods of great waters they shall not come nigh thee. If they do come nigh their souls, yet will the Lord be with them, so that they shall not drown them. In such inundations, god doth either provide for his an Ark to carry them above, as he did for Noah; or one to draw us out, as he did for Moses, or else will cause the flood to be swallowed up, and the place made dry ground, as he did for the Church, Rev. 12. This distracted Kingdom is as a troubled Sea, the waters thereof come nigh our souls. Our hope is, that he who setteth bounds to the Sea, that it shall go no further, will limit the rage of these waters, and either carry us above them by his power, or be with us in them by his presence, and make a way for us through them by his providence, as he did for Israel, that so we may attain to his heavenly Canaan.   

LXIII.  
MAny are the troubles of the righteous, 
Psal. 34.15.  but the Lord delivereth them out of all. 
job 5.19.  He shall deliver thee in six troubles, yea in seven there shall no evil touch thee. Where some of the learned say, the Spirit of God alludeth unto the days of the Lords work of Creation in the six days, and cessation on the seventh, implying that his servants must labour all the days of their lives with grief and sorrow, and shall not be refreshed till that everlasting Sabbath. Others conceive, that by six and seven, are understood many evils, 
Pro. 24.16.  an indefinite number for a definite. However, if all my days must be spent in sorrow, I will comfort myself with the assured hope of a time of refreshing and rest at last. As my troubles are many, my deliverances shall be as many, though my labour be long and tedious, my rest shall be joyous and eternal. That sabbatical year will recompense me for the years wherein I have suffered adversity.   

LXIV.  
Our light affliction which is but for a moment, 
2 Cor. 4.17.  worketh for us a fare more exceeding, and eternal weight of glory, saith the Apostle most sweetly. Where we see a very elegant Antithesis or opposition betwixt present afflictions and future glory. We shall have for affliction glory, for light affliction massy substantial glory, a weight of glory; for momentary affliction, eternal glory: Yea he addeth, degrees of comparison beyond all degrees; calling it excellent, more excellent, fare more excellent, an exceeding excessive weight of glory. A full and pithy speech, sufficient to make one swallow down the most bitter affliction. Eternal glory will answer temporal afflictions; A weight of glory, will weigh down light afflictions. I will therefore not murmur at my afflictions, seeing glory succeeds them; I will willingly go through momentary afflictions, when my glory shall be eternal. My affliction shall seem light, when I think of that weight of glory.   

LXV.  
PErfection and perpetuity, are the two satisfactory conditions which an enlightened soul requires in any desired object, neither is any thing by it esteemed truly perfect, unless it be accompanied with perpetuity. Now if we look for perpetuity in the creature, we may hear every thing say, as concerning wisdom; The Depth saith, 
job 28.14.  it is not in me; the Sea saith, it is not in me. To this demand, things do thus subscribe; Riches say, Yours till a time of war; Honours say, Yours till an enemy eclipse your Prince's favour; Friends say, yours as you use him; Wives say, yours till death; God only says, I will never leave thee nor forsake thee. In him only is perfection, who is the most perfect, perpetuity only in him who is the same for ever.   

LXVI.  
IT was a grievous affliction for David to be dispossessed of his Kingdom by his own Son: Yet he saith in that condition, 
2 Sam. 15.20.  I the Lord say, I have no delight in him, lo here am I, let him do unto me as it seemeth good in his eyes. The loss would not be of a small thing, but of a Kingdom, and the person by whom he might have been dethroned, was not a stranger, or an enemy, nor a familiar friend, but a son. Yet in all this he submits his will to God. It is a hard thing to bring the will low, when the estate is low; stubbornness and pride may rest there where is no outward thing to foment it. In some passion directs their wills, in most reason, but grace only makes it stoop to gods will. Lord though I am driven out of all with David, and if my estate be not framed to my will, frame my will to my estate; as the one is low, let the other be low also. If I must have David's sufferings, I desire David's patience, and then I will say with David, Lo here am I, let him do with me what seemeth good in his eyes; or with the son of David; Not my will, but thy will be done.   

LXVII.  
I Have been young, 
Psa. 37.25.  says, David, and now an old, yet have I not seen the righteous forsaken, nor then seed begging bread. How different then seems the condition of God's people now in these days, over it did in david's? Are the righteous more in number now then they were then, and so is not their heavenly Father able to provide for all? Or else doth he take less care of them now, than he did then? No, God forbidden. The truth is, that David in his own observation in his time might not see this; for he saith not, the righteous is never forsaken, but that he never saw it. Or else he might never see the righteous and their see too forsaken; for we see godly parents want, when afterward their children do abound. Or else David's meaning might be this, that he never saw the righteous forsaken in begging their bread, i.e. no not forsaken when they are brought to beggary; but even then the bowels of some might yearn upon them to refresh their bowels. Lord though thou inflictest poverty on me, yet remove it from my seed; or if thou hast decreed both me and mine to beggary, yet let us not be forsaken in beggary.   

LXVIII.  
WE know not what to do, 
2 Chro. 20.12.  only our eyes are to thee, says good Johosaphat. Such may be the extremities of God's people, that they may be at their wits ends, neither wisdom nor learning can teach them how to behave themselves in their evils, much less how to come out of them. The Lord doth often hid from us that help which we look for in the creature, that we may look for it in him the creator. Our case is not behind Jehosaphats; for if we look about us, we see nothing but tumults, fightings, so that we know not what to do; if within us, there's nothing but terrors, sorrow and sadness of heart: in this case than we should look above us to God, who will instruct us in the way we should go. I will therefore in my extremity, shut the eye of sense in looking on my misery and weakness, and open the eye of faith to look on God's mercy and power. Thus lifting up my eyes to the hills, from whence cometh my help, I shall receive help from them. God will be seen in the Mount, my extremity shall be his opportunity.   

LXIX.  
MArk 10. we read of Peter's demand to Christ, Lo we have left all and followed thee; What shall we have therefore? If you did look for gain Peter, it had been your wisest course to have made your bargain at your first entrance into your Master's service. But what great matter was it that you did forsake? Perhaps a torn net, an old pieced boat, a rotten oar: methinks the livery of Christ, and the bare title of being his servant, should counterpoiz all that you forsook for him. Hadst thou known what a faithful servant thou didst prove to him in the high Priests hall, shame would have stopped thy mouth from this demand: yet to this saucy demand our meek Saviour doth not give him a rough answer, bidding him go as he came, or tell him he should stand to his courtesy; but tells him that for what he had lost, he should have an hundred fold here with persecution, and eternal life hereafter. O Lord, my losses perhaps do not come behind Peter's; I will not demaud with Peter, what I shall have, but stand to thy courtesy: if with him thou repaiest me here an hundred fold, I will look for persecution with it; but give me life eternal hereafter, and then I shall say, I am paid, overpaid for all.   

LXX.  
THE shallowness of our thoughts in comparison of Gods, appears in this, that when we see the means wanting, we think then God is hindered from working, & ourselves deprived of all hope of good. To help this we have the power of God set forth sometimes above all means, and beyond expectation, as when he gave Israel Manna, and Samson water. Sometimes by making a little means suffice, as he did by feeding five thousand persons with five loaves and two fishes. Sometimes without means, as he did by preserving Moses and Elias forty days fasting. Sometimes against means, thus when the Disciples did drink poison, it did not hurt them. I will never therefore despair for want of means, when I can trust upon a God that can preserve me not only above means, but without means, yea and against means. It is not for want of power in God, but from abundance and multiplying of his goodness, that he useth any means at all.   

LXXI.  
COnsider the Ravens which neither sow nor reap, 
Luk. 12.24.  and yet the Lord feedeth them, saith our Saviour; Christ could have brought other examples of holy men, and bid them consider Moses, Samson, Elijah, John Baptist, who were extraordinarily cared for and fed by the Lord; but he would not, because none should exclude themselves from God's providence, because they had not the holiness of those persons; as also because it should be an argument for their faith, à majori, that if the master of the house provide for the poultry, he will not neglect his children. Thy providence, O Lord, extendeth to all, the earth is full of thy goodness; I will not then exclude myself from it, seeing besides thy providence, I have thy promise, that I shall lack nothing. Thy esteem of me doth oblige thee to it, as I am of more value than many Ravens; I am a child, and what child will doubt of present maintenance from his Father here, who is assured of a future inheritance from him hereafter?   

LXXII.  
FEed me with food convenient for me, lest I be full and deny thee, and say, Who is the Lord? 
Prov. 30.8.  was Agurs prayer, wherein he implies, 1. That that food is convenient for some, which is not for others; the condition, custom, means, education of some, being different from others. 2. That fullness is a mean, or occasion of denying the Lord; they that have and possess all things in fullness and abundance, are not so likely to come to the Lord for their daily food, as they that have it for a day, not for the morrow. The larger the Cisterneis, the seldomer we go to the Well. The staff of bread if it be long and large, is still leaned upon without looking to the Lord. Nature is content with little, grace with less, food brought in by Ravens, was more convenient for Eliah then the dainties of Jazabe's Table; and daniel's pulse, than Nebuchadnezars delicious fare. A good conscience is a continual feast, it will make barley bread taste well, digest well. Let the Lord feed me with any food, it shall be convenient for me, so he sauce it with his Hidden Manna.   

LXXIII.  
GOD doth not give all his children his blessings in the gross, but by little and little; not for their lives, nor from year to year, but from day to day. Should we have all at once, we should be less thankful, and less fruitful. One excessive violent shower will not make the earth so fruitful, as often dews and rain. He that pours down one great favour, and withholds his hand, shall not so oblige the receiver, as he that drops a token daily. Besides, the Lord takes this order in the dispensation of his mercies, that we may by prayer seek to him for our daily bread, therefore called daily, because we must seek daily for it. Should the Lord with the prodigal give us our portion at once, we should take our farewell, and never return till necessity drive us. The better therefore to fly unto God on the wings of devotion, we are kept low, thus shall we know his love, and return to him at a call; whereas if we had all things at the full, we should take the wing and follow after vanity. When mercies thus come by degrees, we are made to wait for them, desire them, sign for them. I seek thee at the dawning of the day, my soul thirsteth for thee in a barren wilderness, where is no water, says David. Renew thy goodness to me, O Lord, every morning, so shall my devotion, thankfulness, obedience, be daily renewed towards thee.   

LXXIV.  
TRust in the Lord and do good, so shalt thou dwell in the Land, and verily thou shalt be fed. 
Psa 37.3.  We cannot do good unless we have trust and faith in God; neither have we faith in God, unless we do good. These two must go hand in hand, and this twofold duty hath a twofold blessing here promised, habitation, and provision, stability and satiety, dwelling in the land, and being fed in the land. Now as we cannot do good, but by persisting in the work of our calling; so neither can we be assured of a blessing on that work, unless we trust in God. I will therefore be diligent in the calling whereto I am called, and what good I can do, I will endeavour to do; and what is wanting in my doing, I will make up by believing: For should I omit this doing, my trusting in God would be a tempting of God. Thus though I I have no certain dwelling place, yet I have one in the promise, as well for this life, as that to come; and though I see not how to be fed; yet seeing thou hast said, Verily I shall be fed: Verily I will believe it.   

LXXV.  
IT is Gods usual course to help his servants at a pinch. When Isaaks neck is on the block at a half blow, the Lord stays the execution. When Israel hath the sea on one side, and the enraged enemy on the other; when Jehosaphat knows not what to do, when Peter is sinking, the Lord puts forth his hand. Not as if God were not always the same, or could not help, for his arm is never shortened; but because his wisdom directs his power, both to time, place, manner, and means. Were the Lord seen in the beginning of troubles, we should not reap so much comfort, nor God so much glory. God could have helped Lazarus in his bed, as he did the Ruler's son; or in his coffin, as he did the widow of Naims' son; but then his glory had not been so much, as to do it when he had lain in the grave four days. 'Tis said therefore of his sickness, that it was to the glory of God. The cure of some superficial scar, doth not honour the Chirurgeon so much, as an old festered foare. In my extremities therefore I will take heed of impatience and importunity, so as to say with the King of Israel's messenger, What, shall I wait for the Lord any longer? I will wait on the Lord, and the shall strengthen my heart. Yet a little while, and he that shall come, will come, and will not tarry. 'Tis good manners for me to stay his leisure, and it is his great mercy if he help at last.   

LXXVI.  
CAst thy burden on the Lord, and he shall sustain thee. 
Psa. 55.  There's a gracious command, and as gracious a promise: who then will not be beholding for another's shoulder, when his burden is heavier than he can bear? Now God bids us cast all on him, as being able to bear all, and willing to take all on him. Most of our disquietness therefore in our conditions, is from troubling ourselves about that which is God's work. He that will not help for his burden, must bear it or lie under it himself. That only which makes him refuse to take it off us, is because we retain sin within us. Our sins oppress God more than our wants can. We read that God complains he was laden and wearied with Israel's sins, but not with their afflictions. This Jonah then must be cast overboard before the storm ceaseth. He that knows how to bear the burden of sin, must know how to bear his burdens for sin: and then it is a most heavy condition to be under the burden of affliction, and the pressures of a guilty conscience.   

LXXVII.  
NOtwithstanding God's providence over us, we must not be careless or neglectful in our own endeavours; we must up and be doing, and not cast all on God, like the Clown in the fable, who when his Cart was overthrown, stood still, and prayed to Jupiter. Jacob might have famished, if he had not sent out horse & man to Egypt for corn; and so might Ruth, if she had not gleaned; Paul and his company might have been drowned, if they had not swimmed. All these had promises of preservation, and yet they did what they could to preserve themselves. God's decree towards us includes the use of the means. The motion and proceed of the secondary causes, proceed from the primary, and are included in them, and carried about by them, as the inferior Orbs by the first Mover; so that it would be in vain to depend upon the one, without the use of the other. As I will not trust in the means, so I will not neglect the use of them: otherwise my neglect of them, shall frustrate my hopes in them. God hath put the end, and the means together; and what the most wise God hath joined together, none but a fool will put asunder.   

LXXVIII.  
UPon whomsoever God bestoweth faith, he doth withal give trials of it, more or less, first or last. For as all men have not faith, so the seeming faith of many is no faith. All is not gold that glisters, the touch stone showeth what it is. The fight demonstrates the Soldier's valour; a storm the pilate's skill. A temporary faith may for a while flourish, but one fiery trial will make it vanish. Corruption cannot, or will not discover corruption, but God will make it appear, when it will not endure the trial. As grace is desirable, so its truth and sincerity is more desirable. Now among graces, faith is the most useful; and therefore it concerns us to look to the truth of it. I will examine whether I be in the faith or no, and if my touchstone err, Lord bring it to thine, so shall the trial of my faith being more precious than gold that perisheth, be found unto praise and glory, at the appearing of Jesus Christ.   

LXXIX.  
COmmonly the Lord doth exercise our faith by trials in those things which we most affect, that it may appear which hath most of our hearts, either God or them. Abraham had but one child begotten of Sarah, and the Lord will try whether he will return that child to God that gave it. The circumstances of the trial do greatly aggravate it. Take thy Son, saith the Lord, not thy beast; take thy only Son Isaac, not Ishmael; take him thyself, and seek no other executioner; take him presently, and delay not the time, I'll not allow thee a day or hour to confer with, or comfort thy distracted heart; Get thee into the land of Moriah, three day's journey, so long shall thy soul be in suspense; When thou comest thither, slay him, having slain him, burn him to me in sacrifice; so many ways did the Lord exercise his faith. Thus our most delectable things are those wherein the Lord tryeth us. 'Tis wisdom than not to be too much endeared to that in affection, which we would still keep with us in possession. I will therefore endeavour to take off my heart from those things which God may take from me.   

LXXX.  
SOme there are who in prayer for temporal things, are importunate beggars; as if such things were absolutely, and in their own nature good. But I know not whether to admire in them, their folly or their sauciness. Had the Lord made an absolute promise of temporals, it would be a sufficient ground for such prayers. But oftentimes those things which seem good, prove ill unto us; so that by desiring them, we wish evil to ourselves. So fare as temporal things may do us good, so fare God hath promised them, and we may expect them. The Lord knows what to give, and what we want, better than we ourselves. But as for spiritual things, we may be as bold beggars as we will, either in manner or measure. These are simply good, and are simply desirable. When ever therefore I pray for a temporal thing, I will first say, Thy will be done, and then Give me my daily bread.   

LXXXI.  
I Have learned in whatsoever estate I am, therewith to be content, 
Phil. 41.11.  saith the Apostle: A lesson which though Paul the Master had learned, his Scholars may be to learn. men's estates rise and fall, ebb and flow; now the art is to make our spirits have the same cadence with our estates. For herein a man's mind and estate, resemble the scales of a Balance, which when one ascends, the other descends. Sometimes our minds are higher than our means, otherwhiles our means are higher than our minds, greater, and requiring other behaviours. Now nothing can exactly poise these, but a contented mind. If God set us low, and give us poverty, we must know how to be abased, and to be hungry; if he send us plenty and abundance, then to know how to be full and to abound. The difficulty lies herein, that when some are brought low, they are overcome with impatience, unbelief, murmuring; if they are set on high, and have all things at full, they prove either forgetful of God, or unthankful to God, or unkind to others. Now this knowledge and art of contentation, order our conversation a right in both. God gives some plenty, but withholds this knowledge from them, & thus their rising proves to be their fall; God gives others poverty, and teacheth them this art of contentment, and then they have more comfort in a low estate, than they had in a high. O Lord, I am brought very low, make me know how to be abased, and if ever thou settest me on high, teach me how to abound. Let me not sink being now poor, nor swell if ever I be rich.   

LXXXII.  
Godliness with contentment, is great gain. 
1 Tim. 6.6.  No godliness without contentment, and no true contentment without godliness. He that hath enough may very well be content; but a godly man hath enough, he hath all; he hath both things present, and things to come: he is an heir of the promises, and he may be sure of their performance, because faithful is he that promiseth. A sufficiency he shall have here, a satiety hereafter. If any one say he is religious, and is not content, he hath but the form of godliness, he denieth the power. Godliness is of itself gain, but with contentment it is great gain.   

LXXXIII.  
WHat way soever a Christian looketh, he may fide something to forward him in this art of contentation. If he look under him, he sees what he is, dust and ashes, that from whence he come, and to which he must return. If within him, he shall find nothing but unworthiness, whereby he is less than the least of God's favours. If without him, he may see many better than him, poorer and lower than himt. If above him, he may see the place whither he shall go, and where is fullness of joy. Thus both heaven and earth, ourselves and others, teach us the lesson of contentment. If thou art therefore discontent with thy estate, thou forgettest whence thou camest, whither thou must go, what thou art, what others are. I will never murmur at my condition, seeing others have less, I am less than it, seeing earth is my beginning, and heaven my end.   

LXXXIV.  
GIve me neither poverty nor riches, 
Pro. 30.8.  was Agurs prayer. A prayer which savours as much of modesty as wisdom: of modesty, seeing beggars ought not to be choosers: of wisdom, seeing a mean estate is the best estate. he that knows the inconveniences of a low or high estate, will choose a mean. They that will be rich fall into many temptations, and they that are poor, fall into them likewise. Either of these extremes are fit baits for Satan, and our corrup. hearts; but he that likes and keeps the mean, is freed from both. As I would not be a shrub of the valleys to be trampled on by all, so I would not be a Cedar of the mountains to be envied at by most. I have read a mean estate to be compared to the glass of a window, which keeps out a storm, and admits the light; such and estate is best, as frees a man from the storms of the world, and admits the light of God's countenance. A great estate like a great wall, may keep off the injuries of the world; but not let in a beam of this light. As I will not pray then for poverty, so neither for riches, but for a convenient estate.   

LXXXV.  
IT is written, 
Psal. 4.5.  Man shall not live by bread only, but by every word that proceedeth out of the mouth of God. The Word doth not only sanctify our bread, but satisfy us in stead of bread; when the staff of bread fails us, the staff of the Word upholdeth us. They that think to live only by bread without the word, may for the present abound; but they that can live by the Word when they have no bread, are sure never to want. Carnal men may deride this kind of life, but at destruction and famine they shall laugh: the surest way to enjoy our food, is in the promise, I will satisfy her poor with bread: The heaven may withhold its rain, and the earth not yield her increase, but before one word or tittle of God's promise shall fail, heaven and earth shall pass away. Lord, I should perish in my affliction, but thy Word quickens me. Thy House is the house of bread, the true Bethlehem, thy Word is the bread of life; I will feed on it, live by it; so shall I never want, when I am at thy finding.   

LXXXVI.  
I Will leave in the midst of thee an afflicted poor people, 
Zeph. 3.1.  that shall trust in the name of the Lord. God's people, though they are a poor people, yet they are a trusting people: And how can they be a poor people, that are a trusting people? Doth not the Apostle tell us, that they are rich in faith? And we read of the riches of full assurance: 'tis only in the world's eye, and in worldly things that they are poor; none possess more than they, none can show a title to more. All they enjoy is in God, and they enjoy all things in God. When the plunderers have deprived them of all, the hand of faith will receive more from God, or lay hold on all in God: It shall be my glory, to be one of God's poor afflicted people, so I may have this grace, to be one of his trusting people.   

LXXXVII.  
GReat is the use of faith; glorious things are spoken of it: It is called a shield, and as heretofore, many have done valiantly with this shield, so also may we now. By faith we may be enabled with Abraham to leave our own country, with Moses to forsake the pleasures and preferments of this life; yea, that which in these days is endeavoured to be done by strength of hand, may be done assuredly by the strength of faith. We may hereby subdue kingdoms, and not only escape, but learn, how by faith to handle the sword; faith making one of weak, become strong: and wax valiant in fight. All our hope ariseth from, and is stirred up by faith. In trouble faith stirreth up prayer, prayer stirreth up God, God stirs up the means: Faith will with Jacob make us continue wrestling with God till he bless us: Faith will draw water from the wells of salvation; it will not only support us in trouble, but bring us out. By faith I will be rich when I am poor; strong when I am weak, joyful when I am sorrowful. By it I will conquer, even when I am conquered. Let the Lord give me this grace of faith, and take away all that I have, yet by it I shall have as much as I had, more than I had; all that a God can yield is then mine.   

LXXXVIII.  
IT is the nature of faith in its workings, to suspend the soul from reflecting on its own weakness, and other difficulties, directing it to look up to the Lord in whom its hope is, and from whom its help must come. In affliction we should not only consider how unable we are to bear them, but how able God is to help our infirmities. Afflictions and troubles are manifold, but God is one and the same; and a true faith can make use of one God to conquer twenty troubles, one promise to support him in many dangers. Sense presenteth many enemies, but faith seethe more with it, then are or can be against it. What rule and course the Apostle, Heb. 12.13. prescribeth to lay aside any weight of sin, viz. To look up to Jesus, the same must we take to be eased of any weight of affliction.   

LXXXIX.  
IT is written, The just shall live by faith. Now faith lives on the promise, and the promise lives and abides, because God lives and abides the same for evermore. The life of a believer is not maintained by any mutable perishing thing, and therefore it cannot suffer mutation. When we have no other feeding then, faith can be our bread, when we have no other stay, faith can be our staff; and when temporal things are removed from us, yet if faith apprehend a promise, it hath plenty enough; one promise supporteth faith more than many thousands per annum. He then that hath a large faith, hath a large living. That only which causeth discomfort in a Christian walk, is, the suspension and intermission of faiths actings. For if we would let faith have its perfect work, it would support us in all wants. Now faith doth its work best alone, having a higher principle than the life of sense. Faith acteth upon a faithful promise, and an Almighty God. Now as faith will not leave God; so God will not fail faith. The duty then of believing only is ours, the work of helping is Gods.   

XC.  
THe sight is the quickest of all the senses, for it can ken from earth to heaven in a moment; and is also the largest, for it can behold the whole Hemisphere by one act of viewing. Most fitly therefore in the Scriptures doth the Spirit of God set forth the acts of faith, by seeing, beholding, looking. Hereby Abraham is said to see afar off; whereas unbelievers are by S. Peter described to be such as cannot see afar off. O then let us labour for a large faith, as we have a large object; for we can never be straltned in our God, unless we be straitened in our faith. If we had a thousand times more faith, we might receive a thousand times more blessings of God. When the Prophet came to the widow's house, as many vessels as she had were filled with oil. The reason why so many abide under wants, is because they cannot see more in God, nor receive more from him. For to them all communicable good that they see in God belongs unto them.   

XCI.  
IN Christ dwelleth all fullness; a fullness not only of sufficiency for himself, but of redundancy for us. A fullness not of a vessel which will hold no more, and of which a little being taken, its fullness is diminished; but a fullness of the Ocean, which though it be still emptying itself, is still full; A fullness of the Sun, which though it diffuseth daily light and heat, hath never the less. Though all the Saints in heaven partake of Christ's glory, and all the Saints on earth of his grace, yet hath he never the less glory or grace. There is in Christ a fullness of power to protect, of wisdom to direct, of truth to confirm us, of love to comfort us, of life to quicken us: Of all, yea, and more than all we can ask or think. Now of this fullness, I may receive grace for grace, for if I am a member, I must partake of the heads fullness; If I am a Spouse, I must partake of my husband's fullness, to supply all my wants. I will therefore never complain of emptiness and wants, as long as there is in Christ not only a fullness, but a freeness to communicate; For as sure as Christ is mine, his fullness is mine. 
jam. 1.5  He gives to all men, and yet he gives liberally, which no rich man in the world is able to do, because as he gives to others himself decreaseth.   

XCII.  
OUr communiion with Christ is that which may comfort us in the disunion of all outward comforts from us; for our nearness with him, assures us of his compassion under them, and his help to bear them. If then I have Christ with me, there can be no estate cumbersome to me. If I am weak in body, Christ my head was wounded; if dejected in mind, Christ my head was heavy unto death; if I suffer in my estate, Christ my head was poor, even as poor as a servant, even as any servant of his Christ's head hath sanctified any thorns, his back any furrows, his hands any nails, his side any spear, his heart any sorrows that can come to mine. Thus though I bear the yoke, yet being it is Christ's yoke, I have Christ's fellowship under it; I have his Spirit to help bear it, and Christ's strength to draw it; I have his graces to be glorified by it; his compassion to moderate it; his victories to overcome it; his crown to reward it.   

XCIII.  
THe blessed Apostle Paul reckoned all things loss for Christ; not as if he did actually part with all things (though if occasion had been offered he might) but as they were of no more esteem with him, nor did take more comfort from them, than he could from that which was lost and taken from him. Most heavenly Spirit, (would to God we were all like thee in this) thou hadst many prerogatives in thy birth, many privileges in thy education, many common gifts, much outward righteousness; and yet was all this but loss for Christ. Surely in this many of us are but almost Christians, when we prefer a trifle before Christ, and reckon that lost which is taken from us for Christ, or given to his members. Lord if I have any thing worth losing, let me gain Christ; and if I lose it not in possession, I will in affection esteem it as loss, yea as dung for Christ.   

XCIV.  
WE know that all things work together for good to them that love God. 
Rom. 8.  If all things, than afflictions, and losses. Now we see that afflictions and worldly losses, work worldly sorrow, and worldly sorrow worketh death; how then do they work together for good? The Apostle doth not say, all things of themselves work for good to such, but work together, i. e. together with the sanctifying grace of God, whereby that which is evil, is turned into our good. Of poisonous destructive Drugs, the Apothecary can compose healthsome cordials. Those things which are in themselves evil, God can so alter and qualify by the ingredients of his grace, that they shall be good for his. As in prosperity, God mingleth some evil to humbleus, so in adversity, he infuseth some good to comfort us. So then, though our losses do in themselves work much present sorrow and misery, yet being thus sanctified they shall work together for good; even the good of grace here, and that of glory hereafter. I will not therefore look so much to the present misery, as to the promised issue. How bitter soever the pill be for a time, yet health will be sweet at last. Crosses being thus mastered by grace, prove serviceable to us.   

XCV.  
THough the figtree shall not blossom, 
Habak. 3.17.  neither shall fruit be in the vine, the labour of the olive shall fail, the field shall yield no meat, the flock shall be out off from the folds, and there shall be no herd in the stalls; yet will I rejoice in the Lord; I will joy in the God of my salvation. It is a good thing to put cases of presupposed dangers and wants to our souls. Such cases may not only be praemonitions of them, but praemunitions against them; we may come thereby not only to attain a knowledge of our present weakness, but obtain what strength was wanting. Expected evils lose their venom and strength; and when they do come, the patient may say in agag's words, that surely the bitterness of them is past. Now in expectation of evils, we must not only praeconceive what may come, but what possibly can come; See it in these gradations of the Prophet's faith. Who could not want figs one year, if the vine prospered, if there were wine enough to cheer the heart? but though the vine were blasted, yet the olive might help for a time; but if these liquors failed, yet if the fields give their return of corn, water with it might preserve life; but if there were a dearth of corn, yet if the pastures abounded with flocks, meat without bread might serve a while; and if the flocks were baned abroad, yet the stalls at home might preserve the life of the owners. Thus frarre the life of sense might go; but when all these fail, and there's no outward comfort to be seen, yet then to rejoice in the LORD, there's none but he that lives by faith can do. What was the Prophet's resolution, I will endeavour to make mine. As long as God gives me the creature, I will use it, but not live only by it; I will live by all, so as to trust in none. I will take some comfort in what I have, but no true joy but in my God, and what I shall have from him. I will behold things before me, but so as to look on things above me. If all fail me, my God is all in all. He that lives by faith when things appear, shall not perish when those things appear not.   

XCVI.  
I Seldom read in the sacred Volume, of any of God's people suffering want, though among strangers, and enemies, but have found favour in their sight, and received kindness from them. The Egyptians were over and above courteous to the Israelites, in that they would lend them their Jewels: This also the kindness of Bozz to Ruth, of Nebuzaradan to Jeremiah, of joseph's Keeper to him, of the chief Captain to Paul, yea of the Barbarians to Paul and his company, do plainly testify. This doth not arise so much out of any love which the one beareth to the other, as from the overruling hand of God, which can turn men's hearts to whatsoever object or act he pleaseth. The Lord can make them instruments in such works to which their natures are averse. How great soever my wants are then, and how few my friends, yet as long as a stranger to me is left, I hope not to be denied courtesies, perhaps more than ordinary. When my friends and acquaintance, to whom I am known, cast me off, they to whom I am not known, shall receive me. He that is in favour with God, cannot but find favour with men; happy is he whose God is the Lord. For the Lord will do him good, either by himself, or by such instruments as are most unlikely.   

XCVII.  
IF Believers in former times did suffer the spoiling of their goods with joy, why should not we also in the same manner? We have the same God, the same promises, the same hope & faith; and therefore why should not we express the same joy in such cases of suffering as they did? Afflictions though they seem grievous to the carnal part, yet they are tolerable to that which is spiritual; and as they afflict the one with sorrow, so they affect the other with joy, and that at the same time. See this in David, who when Ziglag was burned, 
1 Sam. 30.6.  himself plundered of his goods and wives, did at first weep till he could weep no longer, and he was greatly distressed, thus fare he let lose the reigns to nature and passion, yet see how his spirit upheld itself, hwen he presently encouraged himself in the Lord his God. David's case is now common to the seed of David, where fire and sword prevail; the present apprehension thereof may empty our heads of tears, but not our hearts of courage. When our adversaries are increased, our strength fails us, our burdens increase, our estates decrease, so that we can take pleasure in no earthly thing, yet then may we encourage ourselves in the Lord, and joy in the God of our salvation. The seed of David, as they are heirs of David's sufferings, so also of his consolations.   

XCVIII.  
WE are apt to observe and take notice of what the Lord takes away from us, but not of what he gives us; thus minding one cross more than many favours. Did we thus diligently look to our Book of accounts with God, we should find that we are indebted to him, and not he to us: For when the Lord takes away a blessing from his, he gives them as good or better; here only is the mistake, that when the Lord doth not pay us in our own coin, and in the same kind of blessing, we think he is behind hand with us: as if he that borrowed so much in silver, but returns the sum in a few pieces of gold, were still indebted. God took away Elijah from Elisha, but he doubled his spirit upon Elisha. Christ did withdraw his bodily presence from his Disciples, but he sent them the Comforter. The Lord takes from us temporal goods, but then he gives us content, in a lower estate, and faith for a better. I will not be troubled if God deprive me of outward gifts, so he restore them unto me in inward graces. None that ever had trading in heaven, can say, he is a loser, unless he mistake his accounts.   

XCIX.  
IMpatient people think God hath forgotten to be gracious, if he deliver not in their time, and by their means: The Lord doth therefore hid the means and time from us, that his ways of deliverance may be the more mysterious. God doth not always deliver from the trouble, but from the evil of it; nay, sometimes he delivers by the trouble, making that to be the means which is our present misery. Thus is there a deliverance, when suffering the less, we are freed from the greater, as many are delivered by death temporal from death eternal; by losses of the death, from the loss of heaven. If therefore our condition in suffering be so strange, that we know not what to do, yet the Lord knows how to deliver. The Lords thoughts are not as our thoughts, but as fare surpassing, as the heavens do the earth. That sea which Israel thought would have been their grave, was their high way. And if the suffering be long and tedious, yet when the time of deliverance is come, the Lord will not only answer us for our prayers, but for our patience and time in waiting.   

C.  
SKin for skin, and all that a man hath will he give for his life; life being better than goods. Now what bargain I should have made for my life, the same hath God yielded me my life upon: as he hath given my goods as a prey to the enemies, so he hath given my life a prey to myself. Livelihood is good, but life is better. Laban did Jacob much hurt in his estate, but God suffered him not to hurt his person. And now, O Lord, as thou hast given me this life, by thy own inspiration, by thy Son's redemption, by this last preservation; so being not mine own, but thine, I desire to live, not to myself, but to thee. Henceforth to me to live, is Christ; he that hath his life preserved from an imminent danger, should not live only to live, but to God and his glory.   

CI.  
When I hear the enemy, with Saul, breathe out threaten and slaughter, saying, Kill, slay, hue them, pistol them, quarter them, I know not whether doth exceed, their fury, or their folly, seeing that which is an act of enmity in the persecuter, is an act of amity to the persecuted: for hereby they are the sooner dispatched to heaven, and wait the less time for their inheritance. Can they destroy the soul with the body, or separate the soul from God, as easily as they can divide it from the body, it were a high degree of revenge. But this belongs to the Lord only, to whom vengeance belongs. I will not therefore fear him that can kill the body only, but him that can destroy body and soul. Thus though they destroy this earthly tabernacle, my spirit shall return to God that gave it; and thus to die, would be to me gain, yea such gain, that if the enemy knew it, his envy would be as great to my soul separated, as his enmity was to it united.   

CII.  
ALL the comfort of a child of God is in this, that God is his God: for all good is in God in a more eminent manner, and fuller measure, then in any creature. Now as God is his God, so all in God is for his good. If God be ours, all things are ours; but if he be not ours, though we had all, yet when losses come, nothing would be ours. Nothing is so much ours, as God is ours; for by his being ours, all things else are ours. Here also is the glory and crown of rejoicing in a Christian, that when all things else leave him, he neither loseth his interest in God, nor God his interest in him.   

CIII.  
WE read of Jobs losses, that they fell out not at the same time, though one came in the neck of another. Parallel in manner to Jobs were mine: For when the Sabeans came, they dealt fairly (to see to) taking the one half that lay open, leaving me the other that lay hidden, (thanks rather to their blindness then their goodness.) Yet at last that which lay hid, did appear to them, perhaps by Chaldean wisdom. Thus that which the Locusts left, the Caterpillars have eaten. My comfort is, that my best estate is so hidden and laid up, where such Thiefs cannot break through and steal; such is that hidden meat and Manna they know not of; or if they did know, would not trouble themselves with it; but let who will take it for them.   

CIV.  
When the remembrance of my losses over-clouds my heart with a multitude of thoughts, yet even then have I a multitude of comforts from God to refresh it. Every depth of my misery, is accompanied with a depth of mercy. Amongst all my losses, though not exceeding, yet the most affecting was that of my Library; which as for variety was good, so for value was not small. herein my comfort is, that now the Lord may give me a double portion of his Spirit, whereby I shall not only know, but know all things: what I had by study & inspection, I may now have by inspiration: and thus I need not complain for want of books. Besides, having deprived me of books, had they left me a Peripatetic, not having a chamber so well furnished as Elisha's was at Shunem, having in it a bed, stool, table, or candlestick, their mercy would then have lessened my misery; yet herein my comfort is, that I shall lie no worse than my master did, who had not whereon to lay his head; and the remembrance of this my conformity to my Master and Saviour, shall make any lodging as easy as a bed of Down, though it seem as hard as jacob's pillows of stone. Yet besides these losses of bed and books, there had been some mercy in their cruelty, if they had not deprived me of house and means; but in this my God is my comfort: for the earth is the Lords, and the fullness thereof; so that though I am dispossessed of one place, the world's wideness, and the Lords goodness can yield me another. But if I have no further lot ordained for me on earth, heaven also is the Lords, and there are many mansions; and I am assured he will provide a place for me there.   

CV.  
AS we ought not desire afflictions and losses before they come, so we ought to pray, that they may be sanctified unto us when they come upon us. Now they are never truly sanctified to us, till we see God in them, and ourselves altered by them. Many men that are non-proficients under the word of God, become well learned being a while under his rod. They who only heard of God before with the ear, will now see him with the eye. As for my own part, I ingenuously confess, that what I have preached to others, I could never truly practise till now. I have delivered to others many speculations of the use of afflictions, of the life of faith in them, & now I find in myself experimentally true, what I taught. I am, with the Apostle, made able to comfort others which are in any trouble, by the same comfort wherewith I am comforted of God. 
2 Cor. 1.4.  In brief, I find these afflictions so far sanctified to me, that I can say with David, It is good for me to be afflicted; yea, can say with him that said, 
* Themistocles. Periis sem nisi perussem.  I had been undone, unless I had been undone. True it is what Luther says is required to make a good Divine, viz. Meditation, Prayer, Tentation.   

CVI  
When I read of the beginning and end of Job, I know not whether to admire the mutable insufficiency of the creature, or the immutable sufficiency of the Creator. We all know our beginnings, but our ends are hid from us. The Lord maketh rich and poor, he setteth up on high, and he casteth down. The estate of Job at first consisted of seven thousand sheep and three thousand Camels, five hundred yoke of Oxen, and five hundred she Asses. Besides, his own issue was seven sons and three daughters. Here was an estate seeming impossible to begained by one man; but more impossible, being lost, to be repaired in one man's time. Yet we read, that the Lord blessed the latter end of Job more than his beginning: for his former substance was at the last doubled unto him in all things, save only his children; they also, as some think, 
Conra: Dieteric. ex Aug.  were multiplied, so many being in heaven with the Lord, as were on earth with him. This should also be my judgement, were not my doubt that which was their fathers, that they might at last curse the Lord in their hearts. O Lord, thou hast brought me as low as Job, and thou canst advance me as high as thou didst him. I believe what thy Prophet told Amaziah, that the Lord could give him much more than this. However if thou dost not increase my substance with Job, increase and continue in me the patience of Job.   

CVII.  
IT hath been the usual proceeding of Believers for the acting of their faith on some difficult thing, to reflect on some former act wherein the Lord demonstrated his power. Thus did Abraham confirm himself in the faith of Isaac's resurrection, because he was by the power of God raised to him from a barren womb as a figure, Heb. 11.29. And Job from the resurrection of his body, argues the possibility of the raising of his estate. 
job 19.25.26, 27.  Now there be two demonstrations of God's power, which being applied by any believer, may keep him from casting away his confidence in the greatest extremity, or distress and poverty. The first is Gods removing his sin from him; for there's more evil and obliquity in sin, then can be in any affliction or judgement for sin; and therefore why may not the same God remove the one that removed the other. The second is the resurrection of their bodies at the last day, which if they truly believe, they cannot doubt of the raising their estates now. 
Ezek. 37  That God that can make dry scattered bones reunite, can make scattered goods come together; he that shall raise the bodies of his people from the dust, can also raise the poor and needy from the dunghill, and set them with Princes. That God who is a God pardoning iniquity & sin, will he so gracious as to remove mountains of trouble. For he that can make the cause to cease, can make the effect to discontinue.   

CVIII.  
TOo many there are that make haste to be rich, I fear more haste then good speed, and have nested themselves on high, with more celerity than sincerity. 'tis the end which most aim at, not regarding the means of attaining it, they care not how bad the means be, so the end be great. Yet is it not unusual to see men decline faster than they were raised, and poverty to come upon them with more haste than their wealth did. The higher the rise is, the swifter and more precipitate is the fall. If riches be my end, I will choose the most right and plainest ways, and use the fairest and most lawful means; and if my corruptions drive me on too fast, I will slack my pace by faith. He that believeth doth not make haste; thus though I have waited the longer for an estate, it shall stay the longer with me.   

CIX.  
OUr Saviour having sent forth his Apostles unprovided to see too, without staff, scrip, money; demands of them at their return what they wanted, and they said, nothing. A strange answer considering the length of their journey, the diversity of their hearers, and the contrariety of their new doctrine to flesh and blood, yet that they should be accommodated with every thing. No question but they were truly welcome to many, and it might appear so by their entertainment; yet such a work as they went about, might want a supply of many things. Christ told them, That the labourer was worthy of his hire; but many might think then, as now in our days, preaching to be scarce worth the hearing, much less paying. Surely in this work of Christ, Christ was with them in a more special manner; His fullness was enough to supply all their wants, at least to make them content in all estates, & not murmur at their pay, so their work went on. Lord, as thou wast with them, so thou hast promised to be with thine till the end of th' e world. Go thou forth therefore with me thy servant, who is to go forth empty as they, and then at my return, their answer to thee shall be mine to others, I want nothing.   

CX.  
Wicked men are the rod of God's anger, 
Isa. 10.5  and the staff of his indignation, so called by the Prophet; where 'tis worth the observing, where 'tis said, the staff, i.e. the power in their hand, is not their indignation, but Gods. Now the anger of God is but for a moment, theirs is implacable; and if therefore they are God's rod, we must not so much look to the instrument, as to the hand that useth it. They cannot give a blow more, if God lay down the rod; and when the child is chastised and amended, the rod is cast into the fire. The rod of the wicked may fall on the lot of the righteous, but it shall not rest there; Judgement may begin at God's house; but it shall be but a little while, 
Isa. 10.25.  & the indignation of God shall cease in ungodly men's destruction.    
ISA. 33.1. Woo to thee that spoilest, and thou wast not spoilt, and dealest treacherously, and they dealt not treacherously with thee: when thou shalt cease to spoil, thou shalt be spoilt, and when thou shalt make an end to deal treacherously, they shall deal treacherously with thee. 
FINIS.