seauen helpes to heauen shewing . how to auoid the curse. . how to beare the crosse. . how to build the conscience. . how with moses to see canaan. . simeons dying song, directing to liue holily and dye happily. . comforts for christians against distresses in life, and feare of death. . feruent prayers, to beare sicknesse patiently, and dye preparedly. the second edition: much enlarged by steuen ierome, late preacher at s. brides. seene and allowed. moses his sight of canaan jerome, stephen, fl. - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a stc . estc s this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) seauen helpes to heauen shewing . how to auoid the curse. . how to beare the crosse. . how to build the conscience. . how with moses to see canaan. . simeons dying song, directing to liue holily and dye happily. . comforts for christians against distresses in life, and feare of death. . feruent prayers, to beare sicknesse patiently, and dye preparedly. the second edition: much enlarged by steuen ierome, late preacher at s. brides. seene and allowed. moses his sight of canaan jerome, stephen, fl. - . [ ]; [ ], , [ ] p. printed [by t. snodham] for roger iackson, and are to be solde at his shop, neare to the conduit in fleetstreete, london : . another issue, with dedication and epistle added, of: moses his sight of canaan. the words " . how to auoide .. and dye preparedly." are bracketed together on the title page. printer's name from stc. 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markup reviewed and edited - pfs batch review (qc) and xml conversion seaven helpes to heauen . shewing . how to auoid the curse . . how to beare the crosse . . how to build the consciencè . . how with moses to see canaan . . simeons dying song , directing to liue holily and dye happily . . comforts for christians against distresses in life , and feare of death . . feruent prayers , to beare sicknesse patiently , and dye preparedly . the second edition : much enlarged by steuen ierome , late preacher at s. brides . seene and allowed . iob . . all the dayes of my appointed time will i waite till my change come . nascentes morimur , finisque ab origine pendet . london : printed for roger iackson , and are to be solde at his shop , neare to the conduit in fleetsheete . . to the right honovrable , my honovrable good lord , ralphe , lord eure , baron of malton and wytton , and lord president of his maiesties honourable councell , within the principalitie of wales , and the marches of the same : all blessings be multiplyed temporall , and graces spirituall . my honourable good lord , it was once an axiome in the ethnicke schooles , that the whole life of a wise man should be a continuall meditation of death ; which , as it was a principle amongst them , so it was the practise , not onely of the saints and seruants of god , the auncient patriarkes , primitiue christians , retyred hermites , mortified anchorites , and zealous professors of religion : but euen of the wisest and worthiest of the heathens themselues . the euidence of which will easily appeare to those that are studious in the word diuine , or conuersant in authors ecclesiasticall or humane . let vs reflect vpon adam , the first man , as his name signifying red earth ; the command giuen him , mixt with the curse of tilling the earth ; his sinne , the cause of the dissolution of that part which was earth ; his garments , made of the skins of dead beasts , cloathing his members which were ( like the rest of the creatures ) nought but earth ; his sickenesse , and distempers , the fruits of his sinne , and preambles of his death ; gods statute-law , that he should returne to his earth , tolde him truely ( contrary to the s●rpent and the woman ) that he was a sinfull man , and therefore mortall : so , it seemes these remembrancers not onely occasioned , but caused his meditation of his death . for , though he called his eldest sonne caine , or possession , yet he called his younger sonne abel , or vanitie ; as being now experienced and schooled in that misery in life , and mortalitie in death , which was incident to him and all his originally and actually sinning seede . in this meditation to omit noah the worlds restorer ; sem , or methusha●em , that prince of peace ; enoch , that walked with god , with the rest ; abraham , the father of faithfull men , imitated adam the father of men , who in his suite for sodome , confessed himselfe to be but dust and ashes ; isaack , who after the death of his mother sarah , went out to meditate , no doubt , as of her death , so of his owne ; iacob , that in his greatest crosse & humiliation , thinkes how his gray head should be brought to his graue ; and in the height of his earthly ioy and contentation , speakes from the abundance of his heart , of the few and euill dayes of his pilgrimage ; ioseph , tha● amongst all his honours in aegypt , thinkes and tels of the carrying his dead bones into canaan ; so , the rest had their thoughts mortified from the world , and fixed on their mortalitie : which appeares as by other proofes , so by two demonstrations in their buildings in their buyings . the first being not seiled houses or gorgeous pallaces , ( like nabuchadnezzars babell . nim●ods tower , or cyrus his house ) but silly tents , like shepheards cottages , or boothes in a faire , or lodges in the campes such as the zwitzards vse , ready euery instant for remouall . the second being onely limited in a burying place for their dead : for , that is the greatest purchase that euer wee reade any of the patriarkes made , and the possessions which they most frequently mention . what should i mention these fathers that liued vnder the law ; ioshuah the sonne of nun , the seruant of the lord ; faithfull caleb ; aaron the lords high priest ; or moses himselfe , the greatest of legall prophets , who mindefull of his mortalitie , euen before the lord tolde him ( as hee did ezekias ) that hee should dye , made that prayer , which the fathers say the people of god vsed daily as a forme of prayer , pathetically inserting this petition , that god would so teach them to number their dayes , that they might apply their hearts to wisedome : the rest succeeding sympathizing in the like thoughts ? iob wayting till his changing should come ; dauid making no more reckoning of himselfe then of a pilgrime , and stranger here amongst men , summoning others also to the consideration of their vncertaine condition , and certaine end . i might extend the line of this vnlimited practise from the patriarkes to the prophets , from the prophets to the apostles . paul as oft desires , as hee deliberates of his dissolution : peter counts his continuance here but as an abode in a tabernacle . reflect backe to christs disciples : hee no sooner speakes of the death of lazarus , but their thoughts worke vpon dying with him ; nay , christ himselfe as most frequently hee talkes and discourseth of his death in the gospell , so in that transfiguration of his , the reflection and idea of his glorification , to strengthen his disciples in their dying meditations , hee not onely tels of his owne death when he comes from the mount , but euen in the mount there appeares two dead men with him , moses and elias . and , with the rest , here old simeon , the subiect which in all obsequious dutie , submisly i present to your honour , as desiring your honourable patronizing , and deseruing your holy practise , euen when hee had in his armes the lord of life , seeing canaan with moses , and the heauens open , with steuen , to receiue his flitting soule , as abrahams bosome did lazarus , thinking of his death and dissolution to his dust , hee sings that truely cygnean and swan-like song recorded luke . . which song i haue diuided into his parts , and according to those talents and parts which grace and nature hath lent mee , haue descanted vpon , by illustration , explication , and application , to our secure , sensuall , and sinfull times : wherein i haue reuealed to the world , what god hath reuealed vnto mee by all meanes vsed , speculatiue , and practicall , from reading , study , meditation , conference with the learned , and reference of the labours of approued authors , both testimonially and exemplarily , to the sacred cannon of the orthodoxe truth ; but principally from that young , yet true experience , which god hath taught mee by obseruing ( as a physitian his patients ) the seuerall carriages and conditions of diuers men , in their healths , sicknesses , liues and deaths , occasioned by those frequent visitations of the sicke ; which , by reason of my place , i vsed these last yeeres , in a great and populous parish : in which particulars the searcher of the heart and reynes , and the intelligencer of all spirits , euen the father of spirits , knowes that i haue not aymed at any base , seruile or sinister ends , as gaine , profit , prayse , neyther am fed with any such ayerie and froathy conceits , being so conscious to mine owne imperfections , that i haue been by the importunities of others , rather passiue then actiue in this kinde , as is well knowne to some who are acquainted with my , more then fabritius-like , lingring , euen to the preiudice of the printer , who expected and prepared the presse for mee much sooner : but my onely end and ayme is gods glory , his churches good , conuiction of the world of sinne , conuersion of the wicked from sinne , confirmation of the weake in grace , discharge of my dutie in my generall and speciall calling , furthering mine owne account in my particular and generall iudgement , desiring , and with all the powers and parts of soule and body endeuouring ( as i purposed and proposed betwixt god and my owne soule , in my first ingresse into this sacred function ) to imploy my talents to my masters best aduantage , painfully and gainefully as i could , so farre as a wearyed ( if not weakened body , ) would hold any proportion with a willing soule . further good , further gaine then these , in these i desire not , i require not , besides satisfaction to mine owne soule , and comfort in my conscience , in deliuering in this tractate , the very image and idea of mine owne thoughts , which as constantly as vehemently worke vpon this sad and sable subiect of death , euery day more and more occasioned by the preparatiues to it , and summons of it , the crosses of life , chiefely from the discouragements and discomforts of an vngratefull and vngratious world , in that part of my life , which is eyther morrall or ministeriall , concerning my person or profession . . in respect of others , from the obligation of loue , i desire to lend the best light that is in mee ( being originally fetcht from the word ) to lead them thorow the darke wildernesse of the world , euen in the very shadow of death , to their canaan , shewing all along in this passage and pilgrimage , to the weake and willing christian , the amalekites , and the amorites , &c. the world , with her warres , weapons , horrours , terrours , breuitie , miserie , vanitie ; fitting them to fight , and incouraging them to their desired rest , by meditating of death , and preparation for death . which points and parts , with their seuerall adiuncts , as they are penned and published for the behoofe and benefit of all in generall , so more specially ( as in my first designes and desires i did both pretend and intend ) in all dutious and deuoted affection , i humbly recommend them vnto your lordships perusall , protection , and practise , and that for sundry and weighty motiues . first , in respect of the subiect here intreated of , which is not light and triuiall , such as virgils gnat , erasmus his mori● , or commendation of folly , sir thomas moores eutopia , or the generous sidney's arcadia , or such as lucians flie , apuleius his golden asse , plutarkes gryllus , &c. nor such friuolous and licentious stuffe as our poets and poetasters , comedians , and pamphleters , staine so much paper withall , and adulterate and defile the minds of so many : but the subiect is graue , sad , waighty , ponderous , euen that which is the suburbs eyther of heauen or hell , the prologue to euerlasting sollace or sorrow , as it is good or euill , euen death , worthy your honours grauitie , graces , yeeres , place and iudgement ; beseeming your most retyred meditations , sincerest thoughts , greatest priuacies , and deuoutest soliloquies ; yea , euen in the confluence of these earthly honours , and blessings , which you haue receiued from your king , your country , your late happy espousals , &c. euen as ioseph of arimathia made his sepulcher in his garden ; as the heathen emperours were wont to be crowned amongst the sepulchers of the dead , as the nobles of aegypt were wont to banquet , beholding the anatomie of death : as king agathocles was wont to drinke wine out of a cruize of earth : as philip of macedons eares were euery morning saluted that hee was mortall : as s. ieromes thoughts were euery houre possest with that imaginary sound ; arise you dead and come to iudgement ; that so with these thinking of death , amidst your earthly honours you should so moderate or mortifie all earthly desires and delights , that liuing holily , dying happily , you shall be rightly noble in life and death , with god and man. secondly , in respect of the sympathie and proportion betwixt your honour , and those heroes , moses , and old simeon ; the one a magistrate , the other a minister , both prophets , both great , both good , both truely noble , ( like those beraeans x , ) in the best and new birth : the one walking with god , and comming in as neare priuacie and familiaritie with god , as euer did meere mortall man ; the second a man venerable amongst the iewes , called simeon the righteous , fearing god , replenished with the spirit of god , fellow-disciple with that great ionathan , to that famous hillel , of whom euen their owne rabbies haue writ , and they belieued , that the disciples of hillel should neuer faile , till christ were come : in which simeon the spirit of the great synagogue vtterly failing and ceasing , as is vrged against them , it is an euident signe both that our and their messias is come , which they deny ; as also that god doth vtterly abhorre that synagogue and sanctuary which they condole . now , both these holy parallels ( as propounded , and in some measure expounded , in their persons , in their practise ) i by these presents propose as patternes worthy your lordships imitation and vertuous aemulation , liuing and dying ; as your honour is a shining president to others ( euen of your place , ) of wisedome , iustice , clemencie , sinceritie , moderation , affabilitie , and other vertues both morrall and christian . thirdly , this poore orphan of my intellectuall powers , and first mentall childe as it were of my vnderstanding part , wrapt in these shedules and sheetes ( which trauell and time , as the mother and the midwife haue brought to light ) in a dumbe and silent oratorie , seemes to call your lordship patrone , both in dutie and desire , of right and of necessitie : for hauing ( as its inchoation in the citie ) so continuation and perfection in that place of the country , where i my selfe had my first breathing , beginning , production and education , euen within the confines of your owne territories : to whom doth it owe as due , his first dutie of homage and fealtie , but to your lordship ? besides , it being strayed from mee ( whither and to whom god knowes ) being as wafe and straife , to whom belongs it but to the lord of the soile ? neyther doth it lesse incline to your honour in necessitie , least it be abased and abused of the iniurious world , in the nonage and minoritie ; least it be torne and rent with doegs , or dogs like euripides ; least it be poysoned and enuenomed with the black and theonine teeth of enuie , ignorance , aemulation , or their daughter detraction , monsters that i haue alwayes fought withall in humane shapes , as paul did with beasts at ephesus : therefore least some flyes buzze , some snakes sting , some crittiques carpe , and cynickes scoffe ; least it finde his hieronomastix ( as homer found his homer●mastix , and virgil his ● ●neidomastix ) it appeales not onely to your honourable , but learned and iudicious p●otection . fourthly , and especially , that i might at last accomplish not the least of my earthly desires , to shew my selfe in some measure gratefull to your lordship , for so many and manifold a●cumulated fauours , euen to my desires , exceeding my desarts : from whom , and from whose honourable house , as primarily from god , so instrumentally ( next vnto my king , from whom i draw the common ayre ; my parents , from whom i had my being ; the vniuersitie , my mother , and tutors , from whom i had my education and well-being ; besides those that are my selfe and from my selfe in my familie , ) as i know i haue receiued most good , so i acknowledge my selfe to be most oblieged for that good : not onely participating in those generall and common fauours with my friends and bloud , but in speciall reflecting vpon those by whose meanes i was first furnished with meanes in the ministerie , competent and certaine , vnder the shadowes of whose wings i haue been protected , by whose graces i haue beene countenanced ; by whose countenance encouraged ; nay , by whose very counsels i haue beene directed in my best courses in my calling : and lastly , by whose largesse i haue beene prouided for , not onely for the present , but with a free donatiue for the future . for all which fauours , if i should not thinke my selfe as much indeared and indebted as virgil to his augustus , horace to his m●c●nas , varro to his asinius pollio , cicero to his pomponius atticus , oppian to his anthome , euripides to his archilaus : or ( to leaue heathenish parallels ) as a preacher can be to his patrone ; i should shew my selfe as viperously vngratefull as the continuation of these fauours is submisly desired . accept therefore , right honourable , and in my heart , truely honoured mecaenas , this rapsodicall poore paper present , this persian gift , as an argument of my vndoubted and redoubled loue and dutie to you and yours , my much respected lady , your honourable coniugall yoake-fellow ; my honourable fauorites , sr. william eurie , together with his no lesse wise then religious lady , with my vnfayned prayers to the god of heauen , for the continuation and augmentation of all blessings temporall and spirituall , with accumulation of all graces externall , internall and eternall , vpon your honours , and vpon those pleasant and fruitfull oliue branches , the hopefull honours of the house of the euries , in all humilitie i take my leaue , submisly resting in all duties to be commanded , old malton . march . your lordships truely deuoted chapleine , steven ierome , to the readers : chiefely , his late auditors at s. brides in london . christian friends , whom i loue vnfainedly , in truth , and for the truth , as i haue published this myrrhour of dying moses , and song of holy simeon , for the good of gods church in generall ( to whom i haue deuoted my selfe , my life , my labours ) so in my reserued thoughts , more peculiarly , i tender and present it vnto you , my late auditors , aboue the rest . first , as your due by right , being some few gleanings after the haruest , and some few grapes of the vintage of my ministery amongst you , or more plainely and properly the flowers of some funerall sermons , occasionedly preached , now printed for you . secondly , that you might receiue by this single and simple labor a double benefit , by a redoubled reflexion vpon your vnderstandings , memories and affections ; as through the organ of the eare , by hearing , so of the eye , by reading : both which , philosophie cals sensus doctrinae , the senses of learning . for which respect i haue turned my tongue into a penne , and the gesture of a liuing man into a dead letter , writing the same things with peter , as paul spoke twise the same words . which penning , though in respect of preaching , it be but as a painted fire , to the powerfull element ; as the dead portraiture , to the liuing person ; like the dead corps , to fighting hector , yet the same things red to those that before heard them , haue the place of the moone , at least to enlighten the brain , though hearing , the power of the sunne to heate the heart . besides that , you may act the noble beraeans part the better , in trying the spirits ; more retentiuely , and deliberately examining the truth , then infirme and weake memories could conueniently from a voluble tongue . thirdly , they are as desiredly so deseruedly yours , euen as my selfe was , with my labours , by mutuall consent : and therefore i send you onely backe those exercises which you haue payed for : and withall ( in my occasioned corporeall absence ) the presence of my spirit , the pledge of my heart , the argument of my well-wishes , and constant desires towards you , an epistle of that zealous affection which i iustly beare you , a testimonie of my gratefull remembrance of all those true effects of your christian loue towards me : the answering of which loue is not the least of my earthly desires . as a true seale whereof , i send you this poore paper-present , desiring your acceptance , as of the gift , so chiefely of the heart of the giuer . good it may doe you , if god concurre with his grace and his spirit ; weake meanes may worke mortification , euen the cockes crowing may awaken peter : hurt it can doe none , vnlesse accidentally the fault be in your selues ; euen as to some the word it selfe and the sacraments , with all holy things , are the sauour of death ; euen as meates and medicines to a weake stomacke and distempered body , turne to diseases and anguors , by reason of vicious humours . to giue you a fore-taste and relish of what you shall further finde in these vnited treatises , the chiefe marke that i ayme at , is ( after the patterne of two myrrours of men ; the one , the pronouncer of the law , the other a trumpe of the gospell , ) to teach you how to dye as well as willingly . a lesson which the wisest amongst the heathens , euen their sages , philosophers , and gymnosophists ; nay , many learned scribes , disputants , and great rabbies amongst christians , eyther neuer knew preecptorily , or forgot to pr●ctise , as their tragicall ends ( some whereof i haue exemplified ) doe demonstrate . a point taught onely in the theorie , in the schoole of christ to his disciples , his docible simeons ; wrought in the practicke part by his spirit ▪ in the hearts of the saints of sion . further , i haue let you see your owne faces in two examplary glasses , what you ought to be , euen gods seruants , righteous with m●n , religious with your god , that so your worke may receiue the reward , euen true beatitude , the soueraigne good . labouring moreouer so to wash the foule spots and ●sp●●sions of your sinne-soyled soules , that you may appeare beautifull and gracious , as hester to a●●ne●●s , when death gods purseuant fetcheth you to stand before the king of kings : being not defectiue , ( at least in desire and endeauour ) to lay before you the true exemplary forme and perfect model● how to liue holily , so to die happily . what i haue done further thousands will iudge , i neyther prayse nor disprayse mine owne doings , a heathenish master tels mee , the one were vanitie , the other folly : onely i may testifie thus much truely , that i haue not beene penurious in paynes . for , since i vndertooke this taske , in as many weekes as virgils poems yeeres , i haue polished it , as i could , ( as the beare her whelps by licking ) pervsing some authors for this purpose , drinking deeply at their wels , where i thought the waters sweet , decking this for gods israell , with aegiptian iewels , euen some heathenish illustrations , as is lawfull and laudible in this kinde . for the manner of penning , you haue my good will , if not skill in cooking what is catered ; if i adde sometimes sowre sauce , let it relish the better with you , what is vntoothsome to a fleshly palate , will proue wholesome to a sound soule . for my words , i haue not beene very curious though cautelous , god and nature haue administred them to my pen , as to my tongue , without martyring my selfe about them : if i haue erred , it is rather on the right hand then the left , in the excesse then defect , ( as some haue taxed the one in osorius ; others , the other in lipsius ) rather chusing to flow and ouerflow ( as tully once did , before athens brought him within his banckes ) that i may be intelligible in expressing the notions of my soule , then with an affected concise lipsian and laconian breuitie to be obscure , as is said of aristotle , theophrastus and others , who for their stiles are said to write to torment their readers ; i haue laboured to giue a good garment , to a good body ; to clothe a good subiect in words fitted , not affected . for the matter ; you haue here not what sathan shewed christ , the world with her glory and her pompe : but a map of mans miserie , a modell of his mortalitie , of the worlds vanitie , lifes breuitie , so brittle , so briefe , so short , so certainely vncertaine in his flitting , in its fading , that the word intitles our life in this world , a pilgrimage , gen. . . a flower , esa . . . a smoke , psal . . . a weauers shittle , iob . . a house of clay , a shepheards tent , iob . . esay . . a shadow iob. . . a dreame , iob . . vanitie , nay , nothing , psal . . . all which points , with sundry moe , i haue according to my talent , laid open at the full , with sundry incouragements , euery where inserted against such feares as the thoughts of these things naturally possesse men withall . it was my purpose also to haue added some comforts , as against the feare of death naturall , so of death spirituall and eternall , in the corroberation of the weake christian against sathan , the wounds of conscience , and terrours of his owne soule : but the length of these lines , already extended beyond their propounded limits , ioyned with weaknesse of body , cause me to omit or pretermit this , till some other occasion ; where i shall , if it be requisit , reueale what i know in this practicall part of diuinitie , in the meane space i referre you to draw cooling waters from those springs of israel , to whom the lord hath giuen the tongue of the learned , to speake a word to him that is weary , in due season ; in perusing the workes of the worthy perkins , d. sparkes , espmes , good old linakers comforts for afflicted consciences , hughes troubled mans medicine , the pensiues practise , the consolatory letters of that zealous greenham , d. hil , wilcox &c. ferrarius vpon . psalme ; mr. knox vpon the . psalme , mr. downams christian warfare , luthers consolations , the sicke mans salue ; chiefely , that best sixe-penny manuel that i know in english mr. fremans comforters , wolcomb his sinners salue ; with all those that haue strengthened the soule directly against desperation . besides , if you desire further satisfaction in any point , eyther positiue or controuersall , concerning death naturally ; in which these my poore paines doe not content you , the zealous & learned lucubrations of men of good parts and paines , offer themselues , as mr. perkins and lupset , mr. sutton , with d. hill , by their printed workes , as their titles are , will teach you how to die well ; mr. draxe lends the sicke man a guide , another a salue ; sr. thomas eliot lends a preseruatiue against death , mr. bradford writes against the feare of death , mr. caue out of french shewes how to remoue that feare ; wolcombe lends armour against deaths assaults , erasmus shewes deaths chances , mr. foxe exhorts the sicke : deaths generall proclamation is extant in print , with his trophies and conquests . couerdaile out of dutch hath translated a booke of death . ars moriendi , the art of dying hath bin long extant . also , the learned know what not onely the fathers , but papists haue writ of this argument , as pontanus , inclinus , &c. as also some germane protestants ▪ as bibembachius , and brandmillerus in their funerall sermons , with others , both in latine and english ; all which i haue seene , most of which , before , and vpon this occasion , read : and in many of them ( omitting the principals ) found small satisfaction , so that none by comparing mee with them shall finde me seruilely tyed to any of them , or taking any thing so verbally or by sentences from them , as it is not mine owne by method , digestion , and application . neyther , i hope , will it be more blame-worthy in me , to write after these , then it was in curtius to write the life of alexander ; in baptista egnatius to write the liues of emperours ; in platina to write the liues of the popes ; after that seauenteen approued authors had writ of the same subiect before the first ; thirteene , before the second ; and fifteene before the third , as a warrantable writer reckons them . and now hauing acquainted you what i haue done , how , and why , i send all vnto you ▪ as abraham sent his seruant away with a blessing , euen such a one as i desire and intend . with which thought now the custome of all epistlers cry it is time to conclude , least it be too tedious ; yet beare i pray you with mine error of loue , which still extends my lines ( being vncertain when or whether euer to see all your faces againe in earth , by reason of that mortalitie we speake of , or to speake to you by audible voyce ) to commend vnto you ( as a departing father would , some things to his children , as dying dauid did to suruiuing salomon ) onely these two things : first , that you would spend well the time of your short life ▪ secondly , that you would prepare your selues for death . the first makes way to the second , ( as the needle for the thread ) the second for a third : euen a dignitie amongst liuing angels , as grace sits for glory . first therefore , because the daies of your pilgrimage are as few as euill , as short as sinfull , that euen for that cause , as the apostle counsels , you would redeeme the time : account of it ( as not onely christians , but euen the heathens , theophrastus , seneca , with others , haue prized it ) as the greatest treasure yea , aboue your patrimonies and inheritances , from which you will not suffer your selues to be disinherited . beware the losse of it ( as lodouicke blosius , and that mysticall thaulerus counsell amongst the rest of their documents ) as of the most pestiferous poyson that is , knowing that one of the offences whereof those remembrancers and checquer officers , your guiltie consciences shall accuse you at the day of iudgement shall be abuse of time . nay , saith bernard , as a haire of our heads shall not perish , so not a moment or minute of time , whereof wee are stewards , without an account rendered . doe not therefore spend and misspend your short dayes that are allotted you for gods seruice , and the working out your owne saluation , eyther in idlenesse , doing nothing , or doing other things , or euill things : not in the pursuite of profit , the prosecution of pleasures ; not in the seruice of the sinners trinitie , the flesh , the world , the diuell ; not in chambering & wantonnes , not in surfetting & drunkennes , &c. not in heathenish lusts , cardings , dicings , and the like ; not in frequenting soule-soyling enterludes , paganish playes ; not in the practise of gaming and prohibited playing ; nay , saith chrisostome , not in prittle prattle , not it idle talking , scurrulous ieasting , satyricall gibing , vaine discoursing , witty quipping , foolish tales-telling , vnchristian backbiting , carnall gossipping , sensuall company-keeping , profane taunting , counterfeiting gestures , apish actings , light and lasciuious dauncings , making mowes , and such antique toyes , to make men merry : but in holy actions , proceeding from such mortified affections as shall declare you to be crucified to the world , and the world to you , that first happily you may dye to the world , that so hopefully you may dye out of the world . i vrge not these to take from you the vse of all recreations : i know ( what iob felt ) that your flesh is not brasse nor steele , but brittle and flexible : i know , that the spirit is willing , the flesh as weake : i know , that as birds and beasts require rest , so man , without which no flesh is durable : i know , that rest is not sufficient without recreation , which caused all nations to vse those feriae , which wee turne into feasts ; which recreations , not onely the best of heathens , as amasis , socrates , scaeuola , &c. nay , the strict lacedemonians , but euen the strictest christians haue approuedly vsed : i know , the apostle approues of that eutrapelia , or vrbanitie , which philosophy makes a vertue ; nay , christ himselfe who oft wept , yet euen often lead his disciples with him into the fields , as though he should say , you are men , rest & refresh you : neyther was i euer perswaded in iudgement or practise , but that the birds flying , dogs smelling , &c. is not onely for mans profitable vse , but honest delight : those limits being obserued , which iudicous diuines haue from the word prescribed . yet for all this you must not abuse what you may lawfully vse ; you must not turne christian liberty into licentious carnalitie ; you must not make of recreations , occupations ; you must not passe away the time in pastime , as is the foolish speech and wicked practise of fleshly minded men . to which men i say , with bernardine , de sena , that if they once come to lodge in hell , the place for impenitent profanenesse , if the trafficke of time should be carried thither to be sold , they would giue if they had a thousand worlds , for one halfe houre to repent in . preuent you therefore the time , lest afterwards you fruitlesly repent your neglected opportunities , like diues in the parable . whilst you haue time doe good to others , to your owne soules ; labour in the vineyard , in that calling wherein you are planted and placed ; thinke that day lost ( with the heathenish cato , & titus vespasian ) in which you doe not some good ; imploy your talents gainefully , at least painefully ; worke out your saluation in this day of saluation ; do works acceptable in this acceptable time ; worke whilst it is day , before the night come ; trafficke in the mart-time , buy in the fayre ; hoist saile in the tide-time ; prepare corne in the plentious time ; prepare with the emmet , against a rainy day , hord vp in lifes summer what may bestead you in deaths winter ; if with bernard , basil , and that holy arsenius , you be not so strict to redeeme time , from sleepe and repast , and the ordinary workes of nature , yet at least , like christians , from words and workes which are vaine and vicious , knowing that onely that time is yours , which is spent righteously , and religiously , all the rest you are coosened of by sathan , that is spent in the seruice of sinne , euen as sauls reygne is onely reckoned two yeeres , because in those he onely reygned well , as simile , and that noble conuert accounted in his death , that he had liued onely seauen yeeres ; and barlaam in damascene , that he had liued onely forty yeeres , though they both dyed old ; because all their life before in sinne , was a death and no life , and so they prize it , so the saints haue thought it . now a word or two to prepare you for death , as moses did the israelites for their passeouer : in which , for the first part of your preparation , i commend vnto you the frequent and serious meditation of death , after the practise of patriarkes , prophets , apostles , christians and pagans , whom you shall finde further exemplified in this treatise , this thought will further your repentance , strike at the roote of sinne , makes you with the pylot that sits at the stearne , beare off from the shelues and rockes of many dangerous occasions ; will cause you to vse your talents well , like that seruant that feared his masters comming . the niniuites fast , and repent ; the publicanes feare and quake , when ionas cryes to the one , and iohn to the other of their imminent end ; ahab is humbled , felix trembles , the captaine ouer fiftie fals downe and supplicates , when from elias and paul they heare and see the sentence of death and iudgement ; this or nothing will draw your hearts out of the earth , if with moales and antes they be there wrooting : this will pull downe the lofty and giantly lookes of pride , quench the fire of lust , curbe the ranckour of malice , bridle the fiercenesse of wrath , ( euen as dust cast amongst angry bees , makes them quiet , ) mortifies many moe sinnes , kindles and keepes deuotion , as ashes keepes in fire . therefore i counsell you to number your dayes , to remember your ends , to make your sepulchers in your gardens , to thinke of death in life , to strew ashes with daniel , to discerne the steps of death , least it steale away your time , and the pleasure of life inueigle your hearts , as absolon did the hearts of his fathers subiects , least the euill day take you ▪ as the snare the bird , and the net the fish ; least that be obiected to you which god once to israel , that you remembred not your ends . other rules i might prescribe , but that i may not make the gate too great for the cittie , for some cynicke to scoffe at : i referre you to the conclusion of the tractaite it selfe . i will not giue coleworts twise sod . now , the last thing that i desire of you is , that you will reade without partialitie and preiudice . if there be any circumstantiall errours in printing , as transposition , addition , or defects of some letters , syllables , or words ; not right placing of the comma's , colons , or full points , or seeming defect , in not alwayes quoting the chapter and verse , to which i haue reference testimonially , or exemplarily , ( which perhaps would haue stuft the booke too full ) or in any such circumstances , which my farre absence from the presse might occasion : i pray you let your loues make the best construction : if any thing be amisse that is mine owne ; if ought here be good , that is the lords , and his grace in mee : to which good grace commending you , and these my poore labours for you , i rest , as now , so euer , yours in the best bond steven ierome . moses his sight of canaan : with simeon his dying-song . directing how to liue holily and dye happily . by steuen jerome , late preacher at st. brides . seene and allowed . nascentes morimur , finisque ab origine pendet . london : printed for roger iackson , and are to be solde at his shop , neare to the conduit in fleetstreete . . the chiefe contents of the two subsequent treatises . in moses his sight of sion , these things are obseruable . the case of the inheritance of daughters propounded . page how cases are wisely to be carryed before the magistrate . pag. the true rule of iudging cases , consultation with god. pag. the case adiudged , and spiritually applyed . pag. moses is forewarned to dye , and how god forewarnes vs. pag. all must dye . god prepares his children to dye , as hee did moses , by shewing them canaan . moses his obedience to gods summons a patterne to vs. fifteene resemblances of death to sleepe . fiue considerations to imbrace death as willingly , as we sleepe naturally . sixteene comforts against the feare of death , in these ensuing particulars . god who infused the soule , cals for it againe . sinne the sting of death is taken away by christs death . god as a father , is present at the death of his children . death is no death but a dissolution to the godly . the saints shall know , and enioy their friends in glory . death frees the soule from her spirituall enemies . it deliuers from euils present and to come . it ends sinnes conflicts with heauens tryumphs . it frees vs from conuersing with the wicked . it secures vs from corrupting by the wicked . it secures from the malice of the mighty . our good name is cleared in death , which calumny ecclypsed in life . death tryes and declares the sinceritie and measure of grace . it is the inheritance of the saints as it is the terrour of the wicked . the christian should in death desire christ who by death desired him . death is the common inne of all flesh , where the saints are refreshed . in simeons dying song these are the chiefe notes , both from the doctrines and the vses . the force of examples eyther for imitation of vertue , or detestation of vice . the vaine songs and sonnets of our age iustly reproued . our singing as corrected , so directed . the ground of all our reioycing must be in and for christ . the sensuall and sinnefull ioyes of worldlings iustly taxed . . . &c. wee must be truely thankefull for christ . ● tenne reasons to incite vs to the duty of gratulation , with the vses . . the great mistery and greater mercy of christ incarnate . . . &c. wee must be borne againe to christ , and and hee borne in vs , as hee was borne for vs , the glorious name of the lord must not be vsed vpon euery triuiall occasion . how bootlesse it is for the wicked in death to cry lord , lord. the godly haue diuers raptures and secret ioyes in life and death . these ioyes demonstrated in sixe particulars . three reasons of these extraordinarie rauishments . worldlings farre wide that thinke christians melancholicques and comfortlesse . foure comforts of the christian which the world neyther knowes nor feeles . all the patriarkes and prophets , since the promise , haue expected the messias . wee see christ more clearely then the primitiue saints . how christ came to them , how to vs. how wee should entertaine christ , with redargution and commination of the iewes and our ingratitude . our desire of long life must be simply to glorifie god. reproofe of the worlds practise in ministers magistrates , masters , and all sorts , ayming at themselues , not god. the better christian the more willing to dye . twelue reasons which cause this willingnesse . the point applyed by examination . christ most willing to dye of all the sonnes of men . seauen reasons why death is vnwelcome to the wicked . wicked men may die willingly for sinister respects as heretiques haue done . fiue meanes to be vsed to make vs willing to our dissolution . god manifests his presence at the death of his , three wayes . how god workes in sinne permissiuely , disposingly , &c. but neuer workes sinne . euery death , for time , place , matter , manner , is determined by god , iust inuectiues against heathenish fortune . the rash censures of men concerning diuers deaths condemned . comforts in that god sees the cause and effect of euery mans maladie . patience perswaded , in that it is gods rod which strikes . no meanes can protract or detract from our dayes , besides their limits . foure maine obiections answered . meanes must be vsed both for life temporall and spirituall , notwithstanding gods decree . vnlawfull for any priuate man to take away life from himselfe or others . twelue disswasiue arguments against selfe-murther . the sinne reproued , and the frequencie of it deplored . twelue things from experience and heathenish examples occasioning selfe-killing . how to preuent this sinne . euery obstinate sinner from causes naturall and supernaturall accused of selfe-murther . * the chiefe delight and desire of euery man must be to be gods seruant , with foure reasons why . multitudes that liue vnder the meanes , are ignorant how god should be serued . multitudes reproued that haue as little will as skill to serue god. how few ayme at gods seruice in all their wayes , expostulated in particulars . ciuill honest men most enemies to gods true seruants and sincere seruice . many in the rancke of christians serue the diuell and their owne lusts . all the members that haue serued sinne directed to serue god. sixe motiues perswading to serue god. from the end of our creation , from our preseruation . from our vocation . from our redemption . from our profession . from the reward . ibid. first reward of gods seruice wealth and riches . second , honour and dignitie . sinne brings shame and all other iudgements . gods hand vpon his enemies in many iudgements . holinesse is the way to honour . god is most liberall of all masters . gods seruants best rewarded and regarded in eight particulars . god grants the suites of his seruants . the godly haue a taste of heauen here , enioyed hereafter . god blesseth the wicked oft for his seruants sakes . god deliuers his seruants from generall iudgements , sixe wayes . god and sathan cannot be serued together . the case of sathans captiues opened . seauen reasons why the godly must dye as well as the wicked . tenne sins that haue prouoked the lord to sweepe away the wicked . that all must dye , exemplified , and amplified , by many instances . the deaths of the worlds worthies of all sorts , epitomized . fiue naturall causes of death . death is as inexorable as vnresistible , with his trophies ouer all . we must not too much loue this life , which we must shortly leaue . those that loue life , must hate sinne , the cause of death . death onely makes the prince and the poore man equall . deaths effect in equalizing all , illustrated by fit similies . sixe reasons , further shewing the necessitie of dying . how euen in liuing wee dye , and are dead in part . by how many meanes we dye . diuers examples of seuerall sorts of deaths , violent and naturall . some cut off in the midst of their lawlesse lusts . our dayes abbreuiated , in respect of the long liues of the patriarkes . foure causes of the long continuation of things . because our life is short we must spend it well . our many sinnes to be mourned for , and why . the practise of epicures and profane men reproued and threatned . how wee must sow in teares in this short seed-time . further vse to be made of our short time . our life is laborious and miserable : euery calling hauing his crosse . no place priuiledged from foure things : . sathan tempting : . the hearts wandring : . ill tongues biting : . the world crossing . examples of humane calamities . twelue meanes to get that peace with god which the world wants . the vanitie of life , with all the things in life , truely discouered . the world truly described by eleauen similies . how christ in his practise crossed all the worlds proceedings . the benefits of death to a christian vnder the crosse . god oft cats away the best soonest . how death is fearefull and not fearefull . death is onely a departure out of life , not a finall destroyer . eight arguments , prouing the resurrection of our bodies . illustrations from nature that our bodies shall rise . foure reasons besides from the word . the christians comfort in the consideration of our resurrection . . that wee may rise ioyfully we must liue holily , in tenne particulars . tenne arguments to proue the soules immortality . seauen moe , from the word . death vnmasked , what it is to the godly . reproofe of those that respect the body more then the soule . the seruants of god alwayes dye in peace . the godly oft haue their desires at , before , and in their deaths . the very last words recorded , which the saints vttered in their death beds . how great men haue liued and dyed good men . reasons why the godly depart in peace . nine obiections answered , that seeme to contradict the peaceable departure of the saints . nine reasons that his death may be good that dyes of the plague . how selfe-murther doth not alwayes imply a wretched death . hee that would dye well must liue well . the fearefull ends of wicked persecutors in euery age . an ill life the vsuall prologue to a tragicall death . none can repent when he will. the word layes downe a way to a blessed death . death is certaine , yet vncertaine . the paines of hell without remission or redemption . repentance is not to be deferred till death . the danger of deferring discouered . the theefes repentance vpon the crosse examined . sixe effects of deaths meditation . the life of faith brings dying peace . repentance the meanes of peace with god. how to dye daily three wayes . how to leaue the damnable custome of swearing . eighteene things to be prayed for that death may be prosperous . a good conscience in life brings peace in death . sixe causes of sickenesse , besides sinne . with fiue duties to be done in sickenesse . the sicke man must send for a minister before the physitian and carnall friends . the necessitie and lawfull vse of physicke proued and vrged . rules obseruable in the vse of physicke . against seeking to witches and charmers in sickenesse . reconciliation and restitution vrged . fiue reasons why a sicke man must make his will. foure rules in making all wills. a christian carriage prescribed in the houre of death . twenty seuerall comforts in the death of friends . because god takes them away . the saints haue beene patient spectators of the deaths of their deare friends . if he dyed in the faith of christ he is translated from this life to a better . he is blessed being dead in the lord. ibid. hee is returned home to his fathers house . ibid. he is inseperably vnited vnto god the chiefest good . he is marryed vnto his bridegroome christ . ibid. his warfare is now at an end . ibid. being here a pilgrime , hee is returned into his owne country . thou hast not lost , but left him . ibid. he shall be restored vnto thee againe at the resurrection . ibid. ere long thou shalt goe vnto him . his better part is yet liuing . ibid. his estate is bettered by death . ibid. thou sorrowest for that could not be preuented . thou hast many companions in thy sorrow . ibid. thy impatient sorrow hurts thy selfe . thy extreame sorrow is as fruitles as faithlesse . ibid. the lord , thy best friend , is still liuing . ibid. they are insensible of thy sorrow . twenty cordials against the crosse of sicknes . and meditations how to beare the intollerable burthen thereof . eight seuerall consolations against the vnkindnes of mercilesse friends . thy case is not singular but ordinary . ibid. the saints haue had the same measure . christ himselfe was maliced of his owne brethren . ibid. there hath beene hatred amongst the nearest friends by nature . ibid. though thy friends forsake thee , yet god careth for thee . as thy friends are vnkinde to thee , so thou hast beene vnthankefull to god. ibid. god hath elected thee , though man reiect thee . though thou canst not see thy friends here with comfort , yet ere long thou shalt see god as hee is . ibid. thirteene preparatiues against pouertie . it is the prouidence of god that thou shouldest be poore . thy crosse is not singular . pouertie is no token of gods displeasure . ibid. a little with the feare of god is better then great riches of the vngodly . as well pouertie as riches fals out to the best to them that feare god. ibid. the lord knoweth what is best for thee . ibid. pouertie hinders not the acceptance of thy prayers . if thou be poore in spirit , thou art rich in christ . pouerty is no hinderance to thy saluation . the lesse thou receiuest , the lesse shall thine accounts be . the lord hath a care of thee euen for the things of this life . and can blesse a small portion vnto thee . christ himselfe , and the most excellent saints haue beene poore on earth . moses his sight of sion : applyed to encourage and direct euery christian to his heauenly canaan . nvmb. . . . . . and zelophehad the sonne of hepher , had no sonnes but daughters . chap. i. the case of the inheritance of daughters propounded . sect. . because this case of the daughters of zelophehad is extraordinary , and not obuious in the scriptures besides , in any the like example ; it will not be amisse , lying in the forefront of the chapter , bordering vpon that of moses his warning to dye : since it concernes a subiect not vsuall , the title of the womans inheritance , to touch it in some perticulars , and the rather , because it was the last case that moses adiudged , immediately before that the lord himselfe sentenced and adiudged him to dye . in which , though there be many things worthy our exact dilating and vrging , both pleasing and profitable , as would appeare in the opening and applying of this scripture : yet i choose rather , from the warrant and writings of an excellent light in our church , according to his method , to commend vnto you , these notes and obseruations . note . here then first note , how carefull these daughters are of a place among the people of god in the earthly canaan , which was a type of the heauenly : ought not all wee to be as carefull for that heauenly ? yes , and more carefull : so no doubt are gods children , when their eyes be opened : and by name , women ; for although many are busied about attyres and vaine shewes , to make them pleasing vnto men , yet others doe seeke by all meanes for that eternall rest , and how to be pleasing vnto god ; which is the onely good and perfect way : fauour is deceitfull and beautie is vanitie , but a woman that feareth the lord she shall be praised . prou. . . sect. . how cases are wisely to be carried before the magistrate . note . obserue how these daughters goe not vp and downe from tent to tent , from one to another , tatling and pratling , murmuring and complaining ; but directly they goe to the magistrate , and there exhibite their desire , waiting for reliefe and order from him : so should all men doe , not marring a good cause with ill handling . being come to him , see how modestly , and womanly they propound their matter , without any vnfitting words of choler or anger , or any vnseemely behauiour any way : see againe how vvisely they preuent an obiection , that might haue beene made of their father , that happily he was one of those rebels that tooke part with corah , dathan , and abiram , and so perished . no , ( say they ) our father dyed in the wildernesse , and he was not among the assembly of them that were assembled against the lord in the companie of corah , but dyed in his sinne : that is , as all sinners must , for death is the reward of sinne , &c. where you may see what a comfort , what a credit and glory honest parents be to their children : they leaue a good name behinde them , which makes their children bold to speak of them , when others must hang their heads and blush , eyther to mention them themselues , or to heare them spoken of by others . a great motiue to all parents , euen for this cause , to be carefull of their carriage . sect. . the true rule of iudging cases , consultation with god. for the iudgement and resolution of this request , it is said in the . vers . then moses brought their cause before the lord. and the lord spake vnto moses , saying : the daughters of zelophehad speake right , &c. before , you see that the cause was brought before moses and eliazer , and all the princes , such a coniunction there was of the ciuill magistrates and ecclesiasticall ministers together in hearing of causes : which continueth euer since , as appeareth in good records of antiquitie . but neyther moses nor aaron spake till they had receiued resolution from god , and vnderstood his will. note . in like manner should it be still with all iudges , first to know and vnderstand , and then to iudge , wherein the lord still is ayding and directing , although not by speaking , as to moses , yet by his spirit of wisedome and vnderstanding , of counsell and knowledge , men vsing the meanes as they ought of learning and prayer ; be wise ye kings , and be learned yee that are iudges of the earth : for prayer ; if any lacke wisedome , let him aske it of god ( as salomon did ) which giueth to all men liberally and reprocheth no man , and it shall be giuen him , &c. note . another vse , againe , men may well make here , euen a caueat for plaintiffes and defendants , to haue but such causes as if they be brought before god , may be approued , as this was of the daughters of zelophehad : but alacke , should the most of our suites and controuersies in these dayes , be brought to this touch and tryall , how impious , how hatefull , how vile would they appeare . the all-holy god is offended with our braules : much more with our wicked paines , costs , and charges , to effect the madnesse and malice of our hell-heated harts , in bringing to passe our diuellish designes , and pestilent plots against our brethren : that i may say nothing of them that pleade them to the vttermost of their wit and cunning , daubing them ouer with humane eloquence , and painting them out with filed and flowing words , against their owne consciences , and that knowledge which they haue both in the lawes of god and man. is it not a grieuous fault to iustifie a wicked man , or to condemne an innocent man ; and is it not so in causes ? doth god pronounce a woe against the one , and is hee not wroth with the other ? well , for this cause ( if it were nothing else ) there must needes be a generall iudgement , that those things may be pleaded and iudged before the lord , which are wrongfully pleaded and adiudged here . well , god giue eyes and feeling , i say no more . sect. . the case adiudged , and spiritually applyed . gods answere you see now following : first , perticular , in regard of these women , the daughters of zelophe had spake right , thou shalt giue them a possession to inherit amongst their fathers brethren , and shalt turne the inheritance of their father vnto them . then generally , for a law to others ; if any man dye and haue no sonne , then yee shall turne his inheritance vnto his daughter ; and if bee haue no daughter , yee shall giue his inheritance vnto his brethren ; and if hee haue no brethren , yee shall giue his inheritance vnto his fathers brethren ; and if his father haue no brethren , yee shall giue his inheritance vnto his next kinsman of his family , and hee shall possesse it : and this shall be vnto the children of israel a law of iudgement , ( or an ordinance to iudge by ) as the lord hath commanded moses . in which gracious answere these things may serue for our vse . note . first , we may note , that god reiected not these women from hauing a place in his earthly canaan , because so earnestly they sought and desired it : and thereby wee may gather comfort assured and infallible , that out of his heauenly canaan hee neuer reiecteth any that are desirous to haue a place in it : for hee that commeth to me ( saith hee ) i cast not away . god would not the death of a sinner , but rather that hee would turne from his sinne , and be saued . god would haue all men to be saued , and to come to the knowledge of his truth , and in this , god is no excepter of persons , but in euery nation , hee that feareth him , and worketh righteously , is accepted of him . there is neither iew nor grecian , bond nor free , male nor female in this , but wee are all one in christ iesus . exclude not then your selues out of canaan , and the lord of mercy and goodnesse will not exclude you . note . againe , wee may note how harsh this disinheriting of daughters is , because wee desire to continue the name : if god be pleased to continue the land or inheritance in our name , blessed be his will ; if hee be against it , and to that end giue no sonne but daughters , wee fight against one that is too strong for vs , in seeking by-wayes contrary to his rule , and how can it please him ? god raiseth vp houses and putteth downe at his pleasure ; for the earth is his , and all that is in it : with his owne to doe his will who will controule and checke him ? now if he doe this by a woman , why may hee not ? may hee raise a name by women inheritors , and may hee not change the name againe when hee seeth good , by giuing a daughter and no sonne ? let vs often thinke of the psalme , in a religious feeling , and humbly desire to receiue instruction from the lord , they thinke their houses and their habitations shall continue for euer , euen from generation to generation , and call their lands by their names : but man shall not continue in honour , hee is like the beasts that dye . this their way vttereth their foolishnesse , yet their posteritie delight in their talke , &c. here wee may note how grossely and grieuously they erre , that condemne the gouernment of women , when crowne and kingdomes , by lawfull descent , in the all-guiding prouidence of god , fall vnto them : for , be they not within this law of god , that he saith should be a law of iudgement that is , a law to iudge by of this matter for euer ; if a man haue no sonne , his inheritance shall descend vnto his daughter ? chap. ii. moses is fore-warned to die , and how god fore-warnes vs. sect. . the second part of this chapter now followeth in the . verse , to wit , the shewing of the land of promise to moses and the telling him of his death , in these words : againe , the lord said vnto moses , goe vp into this mount of abarim , and behold the land which i haue giuen to the children of israel . and when thou hast seene it , thou shalt be gathered vnto thy people , as aaron thy brother was gathered , &c. these points that are naturall from this place will come againe to be spoken of in the last chapter of deutronomie , to which i referre you . let vs therefore i pray you , euen seriously and zealously pitch our mindes vpon these points : note . first , that moses is not here taken away sodainely , but is premonished before that he must away , and a time giuen him to prepare himselfe for it : a great and sweet mercy of god to his children . wherefore dauid prayeth heartily , lord , let mee know my end , and the measure of my dayes : let me know how long i haue to liue . and againe in another psalme , teach mee to number my dayes that i may apply my heart vnto wisedome . the lord doth not this by expresse words , as here to moses : but first , by increasing weaknesse and infirmities vpon vs : secondly , by many yeeres : thirdly , by examples of others daily before our eyes : and fourthly , many times by a secret instinct in our hearts , with arguments and circumstances fitting to confirme vnto vs , that wee must dye : so that if wee be vnprepared it is our fault that wee carry no better an eye to the lords dealings with vs , no better a watch ouer our selues for state of body and minde , nor make better vse and application of things , as that often repeated counsell in scriptures willeth vs , saying , watch , watch , for you know not at what houre , the bridegroome will come , &c. sweet is the lord , and most gracious is his course . let vs not be wanting in ours , and all shall be well : the time neuer sodaine , the thing neuer fearefull , but as welcome as quiet sleepe to a wearied , and ouer-wearied body . a sodaine death to any one prepared , is no hurt : for the word of god is firme and immutable : hee that beleeueth shall be saued : no man taketh my sheepe out of my hands : there is no condemnation to them that are in christ iesus , which walke not after the flesh but after the spirit . againe , who shall separate vs from the loue of christ , shall tribulation , or anguish , or persecution , or famine , or nakednesse , or perils , or sword . no , no , for i am perswaded that neyther death , nor life , ( no not sodaine death ) nor angels , nor principalities , nor powers , nor things present , nor things to come , nor height , nor depth , nor any other creature shall be able to separate vs from the loue of god which is in christ iesus our lord. now if none of these , certainly not sodaine death as i said before , and therefore well saith the booke of wisedome , concerning the godly , that though he be preuented by death , yet shall hee be in rest : hee was taken away least wickednesse should alter his vnderstanding , or deceit beguile his minde : though he was soone dead , yet fulfilled hee much time , for his soule pleased god , therefore hasted hee to take him away from wickednesse , &c. it is said that s. iohn dyed of an apoplexie , and policarpu● wished hee might doe the like , yet a wee vsually pray against sodaine death , first , in regard of the rash iudgement of the world : secondly , many mens negligence in preparing themselues for all houres ; the want of which hath made the godly sometimes timerous , as wee see in dauid , psal . . . thirdly , as their soules are not alwayes set in order , so neyther their houses , as in ezekia , kings . . but i say againe , to one that hath laid his ground-worke well , it is no hurt blessed be god : and for the iudgement of men in taking gods office vpon them in iudging weakly or wickedly of their brethren , mat. . . . it is too rash vsually both in this and other things . the life before , and the profession and confession of a true faith , ought to giue all men satisfaction ; if not , let them remember that saying well , who art thou that iudgest another mans seruant ? hee standeth or falleth to his owne master and lord. to the b wicked indeede that haue wallowed in sinne without feeling , sodaine death is fearefull , eyther in warre when the bullet taketh him , or at sea when hee is drowned , or any other way whatsoeuer : when ammon is nailed to the wall by his brother absolon , sam. . . . when pharaoh and his companie be sodainly drowned in the seas , ezod . . . . corah , dathan , and abiram sodainely swallowed vp of the earth , numb . . . when zimry and cosbee , the israelitish and moabitish wantons be sodainely destroyed by phineas speare , or gods plagues , in their filth or after , numb . . . . the old c worldlings , and d sodomites sodainely consumed by fire or water ; e baltazar , f antiochus , g herod , the rich h churle , with others , sodainely swept away like dung from the face of the earth , with the besome of gods wrath , and strucke with gods reuenging hand in the midst of their drunkennesse , crueltie , pride , couetousnesse , and such sins , their case is fearefull . sect. . that all must die . bvt though moses be not sodainely taken away , yet away hee goeth : it is very true , and so must all flesh , therefore let vs reckon of it , the reward of sinne is death , rom. . . and since all flesh is sinfull , to all is appointed once to die , heb . hodie an cras , &c. whether it be to day or to morrow , it must be , it will be , a debt it is , and must be paid , saith s. augustine ; hodie mihi , cras tibi ; i to day , you to morrow , till wee be all gone : nothing more vncertaine then the time , nothing more certaine then the thing . they that liued so many hundred yeeres , as adam , methusalem , noah , sem , and the other patriarkes , of euery one it is said et mortuus est , and hee dyed , the longest time had an end : and at the last death knocked for him , hee must away . and as no time so no vertue can auoid death , but euen moses himselfe , as worthy a man as the earth hath carried , as the word testifies of him , iosh . . . . heb. . . . yet this moses must die . but if a man maruell at this , why such men should dye , since sinne which is the cause of death , is pardoned & forgiuen them , through faith in christ : let him know that this is done for two causes . first , for those reliques of sinne and corruption which hang vpon , and by death must be purged and taken cleane away , god then perfecting that sanctification which was begun before . secondly , that wee might be made conformable to our head christ iesus , who as hee by death ouer-came death ▪ and rose from death to life , so must wee by him ; both which ends yeeld vs great comfort , because they shew that death is not laid vpon the elect as a punishment , but as a mercy vouchsafed by a sweet father for the ends named . sect. . god prepares his children to dye , as hee did moses , by shewing them canaan . bvt before hee dye , and passe this way of all flesh , god will haue him goe into the mountaine , and see the land of promise , this was done in sweet goodnesse , that with more ready will hee might make an end . and assuredly thus dealeth god with his louing children at their latter ends , euen giue them a glympse , a sight and taste of the true land of promise , that heauenly canaan : which hee hath prepared for them after death . but as moses to see this pleasant sight , must ascend vp into the mountaine ; so must wee raise vp , and lift vp our hearts , our soules , our thoughts , and the eyes of our mindes , as it were aloft to an high mountaine , that so wee may see what will make vs most willing to depart , that our ioy may be full and endlesse , as in peter . that moses entered not into canaan , but onely saw it , it had two ends : first , the punishment of his incredulitie , when hee strucke the rocke spoken of here in the . verse of this chapter : and secondly , for mysterie , vt significet nos per legem , cuius minister , &c. that it might signifie that by the law , whereof moses was minister , wee may see as it were afarre off eternall life and saluation , but neuer enter into it that way , because through corruption of our natures , wee are not able to performe it , which being not performed , shutteth vs out , and subiecteth vs to a curse . sect. . moses obedience to gods summons , a patterne to vs. that moses went vp into the mountaine to dye , deut. . . is an example before our eyes of most singular obedience , for hee grudged not , hee grieued not , he shrunke not backe , but yeelded to gods blessed pleasure , and was most willing and ready to dye . o that wee may finde grace and mercy with god , so to doe when time commeth , saying with tongue , and saying with heart , behold here am i thy seruant , be it vnto mee as thou my blessed god wi lt : is my time come ▪ and must i away ? lord then i come , and desire to be loosed , and to be with thee ▪ againe , that moses endured so patiently the deniall of him to enter into the land , which no doubt hee much desired , let it euer teach vs and strengthen vs to doe the like when god denieth vs our desires : for assuredly god will doe better for vs , as here he did for moses , if vvee rest on his good pleasure . it is a true saying , it is a good saying , let it neuer goe out of our mindes ; semper deus suos exaudit , &c. god alwayes heareth his children , if not vnto their will , yet vnto their saluation and good . chap. iii. the nature of death sweetned to the saints , with fifteene resemblances of death to sleepe . obserue it againe carefully , that death is not mentioned vnto moses in any terrible words , but in sweet wordes , ibis ad patres , thou shalt goe to thy fathers , and so still is the death of beleeuers spoken of in the scriptures , that we might draw sweet comfort from it , against any feare that fraile flesh may conceiue of death . for there is a death which most men feare , and that is the seperation of body and soule , our naturall death : and there is a death which too few feare , and that is the seperation of the soule from god. vita carporis anima , vita animae deus , the life of the body is the soule , and the life of the soule is god : against this naturall feare oppose this and the like phrases in scriptures , you goe to your father , therefore feare not . socrates a heathen was much comforted at his death , that hee should goe and meete with those learned poets , orpheus , homer , hesiod , and such like , how much more may wee ioy to meete with god the father , and god the sonne , and god the holy ghost , with angels , arch-angels , patriarkes , prophets , apostles , and all the holy company of heauen ; our fathers , our mothers , our sisters , and brothers , our friends and deare ones , that are gone before vs ? o glorious sight , o inestimable comfort , worthy to make vs cry with the apostle ; i desire to be loosed , and to be there : come lord iesus , come quickely . death is an end of all misery , and the beginning of all blisse , an eternall dwelling with god againe , and an aduantage as the apostle nameth it , a sweet sleepe , a comfortable rest , vitae via , the way of life , saith ambrose : nomen tantum fidelibus , death is onely a bare name and no death indeed to the faithfull , saith chrisostome : nemo timet mortem , nisi qui non sperat viuere post mortem ; no man feareth death , but hee that hopeth not to liue after death : the lord gaue , and the lord taketh away life as well as goods , and shall not wee say with iob ? blessed be the name of the lord. if wee hold for tearmes of yeeres , or at the will of the lord , must not we be content to relinquish it when our tearme is expired . wee our selues doe looke for it at the hands of our tenants , and would be much offended if they should be disobedient : shall wee not performe to god what wee looke for at men ? grudge not at the losse , but be thankfull for the ioane : wee are gods tenants , and we ought to giue him his owne when it is due to him . would you keepe a pledge from the true owner , that committed it to you for a time . our life is gods pledge , hee hath left it with vs now so long , he euer entended to call for it againe , and will you not restore it gladly and willingly without murmuring and repining ? thinke how you would like that at mans hands to keepe your pledge ? heathens haue beene strong , and shall christians be weake ? the swan is said to sing most sweetly when shee must die , and shall gods children weepe ? blessed , blessed are the dead that die in the lord , saith the holy ghost , reu. . . and will we not beleeue him ? o ignaros malorum suorū , &c. o ignorant men of the miseries of this life , that doe not esteeme and prayse death , as the best inuention of nature : yea , let vs say rather it is the great mercy and goodnesse of god towards man : for first , it expelleth calamitie ; secondly , it includeth felic●tie ; thirdly , it preuenteth the perils of youth ; fourthly , it finisheth the toyles of age : omnibus finis , multis remedium , nonnullis votum ; to all an end , to many a remedie , to some a wish ; deseruing better of none then of them to whom hee commeth before hee be called for . as children feare their friends when they are disguised , but when their vizards are plucked off , are glad of them : so of death , ignorance makes feare , and knowledge ioy . cleambrotus , saith cicero , after hee had read platoes booke of the happy estate of the dead , cast himselfe head-long off from a wall , into the sea , that hee might come to that happinesse : the same author speaketh of another philosopher that so disputed of the contempt of death , that many willingly killed themselues , whereupon ptolomy the king forbad him any more to speake of that matter in his schoole : now alacke , what comparisons be betwixt philosophicall comforts and diuine , out of the treasure of gods owne wisdome , taken from his written word ? shall wee then with our light feare that , which they in their darknesse so little regarded ? god forbid . the day of our birth wee neuer feare ; and the day of death ( saith god , that is euer true ) is better then the day that one is borne , eccles . . . that resemblance of death to sleepe in scriptures , cor. . . is most fit if you marke it , and full of pleasure : for , as no man can euer wake , but of necessitie must sometimes sleepe : so no man can euer liue , but must needes haue a time to die . be a man neuer so strong , sleepe will tame him , and so will death , as it did goliah , sampson , milo , and others . as sleepe maketh vs put off our cloaths and iewels , and that willingly , that we may take our rest : so dealeth death with vs , it taketh away all our pompe and port , and layeth vs downe in our beds , till the waking time to arise . as sleepe commeth of eating : so came death also to our first parents by intemperancie in eating the forbidden fruit , gen. . . as our dayes doings be our nights troubles , by the working of the phantasie : so are our lifes sinnes our deaths griefes , by the gnawing of the conscience , as appeareth in iudas , antiochus , and francis spira . sleepers haue no stormes , nor dead men know the worlds woes , for abraham is ignorant of , and israel knowes not the iewes woes , the first things being past &c. reu. . . some fall sodainely or quickely into sleepe , and some are long , according to the moistnesse or drynesse of their braines : euen so , some dye sooner as young iosias , and some later , as olde methusalem , according to the temper of their radicall moysture , as it pleaseth god. some sleepe in their owne houses , and some in other mens , as did sisera in iaels , some in the fields , some at sea , some here , some there , in sundry places : so doe wee dye , some at home , and some abroad ; some by land , and some by sea as god appointeth . no man can tell the very time that hee falleth asleepe , but onely feeleth it comming , and his body disposed to it : so no man can tell the very moment of his death , but onely feeleth his body faint , and his spirits drawing to an end . suanius dormiunt qui relinquunt , &c. they sleepe much better ( saith one ) that leaue all their cares in their shooes which they put off , and goe to rest with a quiet minde : euen so doe they dye better , that haue disposed of all their worldly matters , by will or otherwise ; whereby they are not troubled or distracted by them . they sleepe well againe , that haue laboured , and taken paines all the day time : and so they die well , that in their vocation haue not beene idle , but imployed both body and minde to doe good . as assuerus when he could not sleepe , called for the chronicles of his kingdom , to be read vnto him : so assuredly , whilst wee wake in this world , and the sleepe of death commeth not vpon vs , it shall be a most profitable thing to reade , or cause to be read vnto vs , the chronicle of god , the sacred and holy scriptures , the treasures of all comfort and good instructions . when the body sleepeth the soule sleepeth not : no more dyeth the soule when the body dyeth . no man goeth to bed to sleepe but with a certaine hope and purpose to wake and rise againe : so must wee dye in assurance of that great and generall resurrection . and as our voyce and calling vpon men awake them : so shall that sounding trumpet doe in that day . our bed ( saith another ) is the image of our graue ; the cloaths that couer vs , of the dust and earth cast vpon vs ; the little flea that biteth , of the wormes that shall consume vs ; the cocke that croweth , of the last trumpet : and as ( saith hee ) i rise vp lustily , when sluggish sleepe is past , so hope i to rise vp ioyfully to iudgement at the last : how fitly then death and sleepe be resembled together , you see . chap. iiii. considerations to moue vs to embrace death as willingly as we goe to sleepe in our beds naturally . bvt you may happily wish to know what may make you dye willingly and gladly when gods time commeth , flesh being fraile , and an enemy still to the spirit , till god subdue it ▪ your desire herein is good , and hearken a little to these things : if death be a sleepe as you heare the scriptures still call it for our comfort , then looke what maketh men goe to sleepe gladly without any feare , and the same shall helpe vs greatly to dye contentedly and chearefully : note . the first thing is wearinesse or paine of body , for in this case you know how willingly wee goe to rest , and how heartily wee wish wee were asleepe ; for the sleepe of him that trauelleth is sweet , eccless . . . apply it to death , if you eyther be weary of the toyles and troubles of this wretched life , of the dishonest courses that are in it , and of the infinite trickes , sinfull and vile , before god and good men : or if you be in any paine of the whole , or any part of the body , not to be cased and helped by the art of man : how in such a case is death welcome , and of right so should be , much more then sleepe ? for first , sleepe easeth but for a time , but death for euer , both these causes : secondly , sleepe taketh not away the maladie , but the feeling ; death taketh both away , and as i say , for euer . the diseases of the body ? how many ? how strange ? how fearefull ? who can number them ; when daily happen new , that the physitian knoweth not ? sweet death is a supersedeas for all , curing what we haue , and preuenting what we might haue , should god so be pleased to lay them vpon vs. thinke therefore seriously of this one meanes , to make death welcome , and assuredly you shall be the better . sect. . the second consideration . note . a second thing that maketh vs willing to to goe to our naturall sleepe , is griefe and anguish of minde , sorrow and woe of hart , and will not this also make vs dye willingly ? surely so much more then the former , by how much griefe of minde exceedeth any griefe of body . the crosses by foes , the crosses by friends , the disobedience of children , the vnfaithfulnesse of seruants ; publike woes ; and priuate wrongs , in goods , in name , and many other wayes , they are more bitter then gall and wormewood , more burning and biting then tongue can expresse : now scalding , now cooling , the oppressed heart groaning and sighing , panting and pincing away in the view and sight of all beholders ; the number is so great that no man can comprehend them : euery day begetting new griefes of minde , as well as new paines and diseases of body . thinke with your selues , whether euer you escaped day in your life without some discontent , greater or lesser , that according to his measure hath not bit you , and grieued you . it is vallis lachrimarum , the vale of misery that we liue in : and from one misery or other we shall neuer be free while wee liue in it . s. augustine said vpon some feeling , diù viuere est diù torqueri , long to liue , is long to be vexed and tormented . the holy prophet elias went a dayes iourney in the wildernesse , and sate downe vnder a iuniper tree , desiring that hee might dye , and saying , it is enough , o lord , take my soule , for i am no better then my fathers . see how griefe of minde made this holy man willing to dye , and most welcome should that good will of god haue beene to him , if so it had pleased the giuer and taker away of life to doe with him : adde vnto these words the like words of tobiah , deale with me o lord , as seemeth best vnto thee , and command my spirit to be taken from mee , that i may be dissolued and become earth : for it is better for mee to die then to liue , because i haue heard false reproches , and am sorrowfull ; command therefore that i may be dissolued out of this distresse , and goe into the euerlasting place , turne not away thy face from mee . see the effect of sorrow and griefe of minde in this good man : againe , it maketh him most willing and desirous to dye . it is written of babylis , bishop of antioch , slaine by decius that persecuting emperour , that going to his death , he said the words in the psalme ; returne vnto thy rest , o my soule , for the lord hath beene beneficiall vnto thee : ( an excellent place for such a time : ) as if he should haue said , now my griefes farewell , and all my woes and wrongs in this wicked world ; and now my soule be chearefull and glad , for now commeth thy rest , thy sure rest , thy sweet rest , thy neuer failing rest , but eternall , for euer : therefore returne vnto it , o weary soule , and giue thankes and praise to god , for hee hath beene beneficiall vnto thee in this most gracious change and happy release . conclude with the words of wise sirach , and remember them often : o death , how bitter is the remembrance of thee to a man that liueth at rest , in his possessions , vnto the man that hath nothing to vexe him , and that hath prosperitie in all things ? &c. but againe , o death , how acceptable is thy iudgement vnto the needfull ! and vnto him whose strength faileth , and that is now in the last age , and is vexed with all things , &c. feare not the iudgement of death : remember them that haue beene before thee , and that come after thee : it is the ordinance of the lord ouer all flesh , and why wouldest thou be against the pleasure of the most highest ? whether it be tenne , or an hundred , or a thousand yeeres , there is no defence for life against the graue . sect. . the third consideration . note . a third reason that maketh a man willing to sleepe naturally , is the good that commeth both to body and minde by such sleepe : it cheareth and refresheth , gladdeth and comforteth both , let the same reason also make thee willing to dye ; for death will minister much more comfort , chearing and refreshing , and that for euer , as shall be said . the brazen serpent cured the beholders , and had no sting : so doth death , and hath no sting neyther . that it cureth and helpeth all euils , you know , because it is finis omnium malorum , the end of all euils : and it hath no sting , as you are taught when you reade those words ; o death , where is thy sting ? o graue , where is thy victories ? the sting of death is sinne , and the strength of sinne is the law : but thankes be vnto god , which hath giuen vs victory through our lord iesus christ . mors christs , mors mortis meae , the death of christ is the death of my death , saith bernard . o death ! i will be thy death , saith hee by the prophet . and hierome vpon it ; illius morte t● mortua es , &c. by his death thou art dead , by his death wee liue , thou hast deuoured , and art deuoured thy selfe , oh death . death maketh dust returne to the earth as it was , and the spirit to returne to god that gaue it , saith the word of god , and shall not wee be glad of this ? shall it grieue vs to returne to god ? to haue the spirit goe from whence it came ? to walke with god ? to enter into life ? to goe to the marriage of the lambe ? is the brute oxe grieued to be vnyoaked ? were abraham , isacc , and iacob ; holy men , or holy women , euer vnwilling ? wherefore if men desire naturall sleepe , in regard of the good that commeth by it , so doe you death : and cherefully from your heart say with olde simeon ; lord , now lettest thou thy seruant depart in peace , according to thy word , &c. luke . . sect. . the fourth consideration . note . a fourth cause making men willing , without feare , to sleepe naturally , is that assured hope which they haue to awake and arise againe : and shall not you arise from the sleepe of death ? why then should we shrinke more at the one then at the other ? wee shall rise againe , for christ our head is risen , and the members must follow : if the dead be not raised , then is christ not risen , &c. as you read in that singular chapter , cor. . . the sunne riseth and setteth againe , the moone waineth & groweth againe . of the ashes of the olde phoenix commeth another : the leafe falleth , and the sappe descendeth , yet both sappe and leafe returne againe . sarahs wombe , though dead , yet beareth a sonne , when the lord will : so shall the resurrection be of dead bodies . the hand of the lord was vpon mee , ( saith the prophet ) and carried mee out in the spirit of the lord , and set mee downe in the midst of the field , which was full of bones . and hee led me round about by them , and behold , there were very many in the open field , and loe , they were very dry . and hee said vnto mee , sonne of man , can these bones liue ? and i answered , o lord god , thou knowest . againe , hee said vnto mee , prophesie vpon these bones , and say vnto them , o yee dry bones , heare the word of the lord. thus saith the lord god vnto these bones , behold , i will cause breath to enter into you , and yee shall liue . and i will lay sinewes vpon you , and make flesh grow vpon you , and couer you with skinne , and put breath into you , that yee may liue , and ye shall know that i am the lord. so i prophesied , as i was commanded , and as i prophesied there was a noyse , and behold there was a shaking , and the bones came together , bone to his bone . and when i beheld , loe , the sinewes , and the flesh grew vpon them , and aboue the skinne couered them , but there was no breath in them . then said hee vnto mee , prophesie vnto the wind : prophesie sonne of man , and say to the winde , thus saith the lord god , come from the foure windes , o breath , and breathe vpon these slaine , that they may liue . so i prophesied as hee had commanded mee : and the breath came into them , and they liued , and stood vp vpon their feet , an exceeding great armie . such another excellent place is that in the apocalypse , and i saw a great white throne , and one that sate on it , from whose face fled away both the earth , and the heauen , and their place was no more found . and i saw the dead , both great and small stand before god : and the bookes were opened , and another booke was opened , which is the booke of life , and the dead were iudged of those things , which were written in the bookes , according to their workes . and the sea gaue vp her dead , which were in her , and death and hell deliuered vp the dead which were in them : and they were iudged euery man according to their workes . thus you see , that as from our naturall sleepe , so from death , wee shall awake againe , and therefore no cause to feare the one more then the other , resurrectio mortuorum , spes christianorum , the resurrection of the dead , is the hope of the christians faith. so tertullian , meaning their ioyfull hope , that wipeth away all teares and vnwillingnesse to dye . credo resurrectionem carnis , i beleeue the resurrection of the body , and life euerlasting : therefore care away ; though i dye yet i dye not , but onely sleepe in my graue , as in my chamber , till my god send his angels to awake me with his trumpet , that i may enter into ioy that n●uer shall haue an end ; till which time i rest free from all sorrow and paine , not troubled with any of the worlds woes , but as a man in his bed fast asleepe , most free from all offences and vexations . yea , euen the selfe same body shall arise , to our vnspeakable comforts , teach the scriptures , iob . . iohn . . cor. . . . and many other places , euen as christs body arose the same that it was before , the same eyes , mouth , feet , hands , &c. dixe●●nt , tactis corproibus , &c. they said , ( saith tertullian of auncient christians , ) touching , or laying their hands vpon the bodies , wee beleeue the resurrection of this body , this body that i touch and lay my hands vpon , for the goodnesse of god will giue glory to that body that hath giuen glory to him , the selfe-same eye , the selfe-same mouth , the selfe-same eare , feet , hands ▪ &c. what an encouragement is this to doe well , if you marke it ? and what an argument to make vs willing to dye , being assured of this as weare ? sect. . the last consideration . the bodyes freedome , and the soules glorification . note . the fift and last cause that maketh vs willing to goe to our naturall rest , without feare , muttering , or any discontent , is the chearefulnesse and liuelinesse of body and minde , that vseth to follow after sleepe , both to body and minde , being refreshed thereby so greatly , let the same cause make vs willing to dye , for there is no comparison betweene the comfort and refreshing that naturall sleepe worketh , and that which followeth after death , when christ shall change our vile bodie , that it may be fashioned like vnto his glorious body , according to the working whereby hee is able to subdue all things vnto himselfe , when this corruptible hath put on incorruption , and this mortall hath put on immortalitie . if that small glimpse which the disciples saw made them wish for three tabernacles , and an eternall being there , mat. . . o how shall the whole glory of heauen and heauens blisse rauish vs , and make vs glad , that wee haue attained to it ! o no such refreshing can come from our earthly beds and naturall sleepe here . wherefore with ioy let vs welcome the houre of death , and blesse god for it tenne thousand times , following the foot-steps of worthy fathers and saints in the church , whose feeling of this point god hath directed them to leaue behinde them in their writings , o tu vita , quam praeparauit dexs ijs , qui diligunt eum : vita vitalis , vita beata , vita secura , vita tranquilla , &c. o thou life ( saith augustine ) prepared of god , for them that loue him , thou liuing life , thou blessed life , thou secure life , thou quiet life , thou beautifull life , thou life that knowest no death , thou life that knowest no sadnesse , thou life without blot , without sorrow , without care , without corruption , without perturbation , without any varietie or change . would god that laying aside this burthen of my flesh , i might enter into thy ioyes , o quam fortunatus ero si audiuero , &c. o how happy shall i be , if i might heare those sweet songs of thy citizens , and those honey sweet verses ; but o more happy if i my selfe may finde grace and fauour to sing a song vnto the lord iesus christ , of the sweet songs of sion ! o verè foelices , qui de pilago , &c. o truely happy they that come out of the sea of the world , to the hauen of heauen , out of banishment to their owne country , and out of a foule prison to a glorious palace ! o coelestis domus luminosa , ad te suspirat , &c. o heauenly house , full of glorious light , to thee tendeth my pilgrimage , that he may possesse mee in thee , that made both mee and thee ! inter brachia seruatoris mei & viuere volo , & mori cupio ; in the armes of my sauiour i wish to liue , and desire to dye . many such feeling speeches i could repeate from the auncient militant warriours in this mortalitie , whom we call fathers , when they went to the father of spirits ; shewing how farre they were from any vnwillingnesse to die , which if wee make vse of as wee ought , assuredly they will vvorke in vs through the blessing of god , the same effect . to shut vp this , the godly cry , come lord iesus , come quickely : now they are in the world , then they shall come to their owne : now they are in the skirmish , then shall they be in their victory : now in the tempestuous sea , then in the quiet hauen : now in the heate of the day , then in rest and coole euening : now in place absent from christ , then with him following wheresoeuer hee goeth . now their life is hid with christ , but then shall they appeare with him in glory , and that glory for euer and euer , without change or end . iohn . . comforts against the feare of death : by which the christian soule may be made willing to her diss●lution . chap. v. the feare of death is not one of the least temptations to a weake christian : for , death is not onely fearefull to a naturall man , whose hope is in this world , being in it owne nature the most terrible of all terribles ; as heathen men haue tearmed it : for which cause wicked men are agast at the apprehension of it , as appeares in the example of b●ltazar , of hamon , and others being as vnwilling to dye as the beare vnto the stake , and the swine vnto the shambles : but euen the godly themselues haue some combats and conflicts in this kinde , as had our sauiour christ himselfe , ezekias , and dauid , &c. by reason that nature abhorres her owne abolishion , and feares the dissolution of the soule and body , which are naturally as vnwilling to be seuered and sundered as two friends , that haue beene borne , and bred , and brought vp together , are loath to depart , and to take their long leaue eyther of other : therefore to make that easie and facile vnto thee , which of it selfe is harsh and difficult , that thou maist submit thy selfe willingly to that which all flesh haue vndergone and must vndergoe of necessitie . arme grace against nature , and the spirit against the flesh , with these comfortable considerations . consider that by corporall death , god onely cals againe for that soule which at the first hee created and infused into the body , to informe and animate it , and that this soule of thine flits not out of her terrestriall tabernacle by chance or hap-hazard , or casualtie , or fortune , or by the climactericall yeere , the reuolution of seauens and nines , or by the position of the heauens , or course of the starres , or by thy disease , or sicknesse , occasioned by bad dyet , superfluities of meates or drinkes , ouer-great heates or taking of cold , or the like accidents , which are but meere instruments of thy mortalitie ; but looke at the superiour agent , god himselfe , who hath now determined and disposed thy death : hab. . . who hath numbred thy dayes and appointed thy limits : who turnes thy dust into his dust , gen. . . thou being a sonne of adam , and cals for thy spirit to returne to him that gaue it , psal . . . eccles . . . and therefore seeing it is the lord that cals , be thou as willing to sleepe with thy fathers , as samuel was to awake out of his naturall sleepe at gods call , sam. . . thinke that thy soule is giuen vnto thee as a precious pledge to be safely kept , and therefore grudge not to returne thy holy pawne to god the chiefe owner , when hee requires it , but commit it to him , as into the hands of a faithfull creator and louing redeemer . why should the tenant at will , stand out with his land-lord for an old rotten cottage , when he would remoue him to a better mansion ? why should the souldier be refractorie to leaue his station and place , to be otherwaies disposed of by his generall and commander ? now thou art here but a tenant at will , thou hast no fee-simple of thy life : thou art a war-faring souldier , professed in baptisme , therefore like the centurions souldiers , be willing to goe when thy captaine bids thee goe , mat. . . let this comfort thee , that thy sinnes , the cause of thy death , is taken away by the messias , christ ; in whom thou beleeuest , by whom thy sinnes being pardoned , thou art blessed , psal . . . his death being the death of sin , and the conquest of hell. hos . . cor. . and therefore comfort thy selfe with dauids holy meditations , encouraging thy soule to returne vnto her rest , because the lord hath beene bountifull vnto thee , since he hath deliuered thy soule from death ( euen the second death ) thine eyes from teares , and thy feete from falling : and since thou shalt walke before the lord , euen with the foure and twentie elders , in long white roabes , in the land of the liuing , psal . . . . . for all thy bitter griefe in corporall death , ( which yet is sweetened to the elect ) the lord will deliuer thy soule from the pit of corruption : for hee hath cast all thy sinnes behinde his backe , as hee did ezekiahs , esay . . and therefore as there is no danger in handling an adder or viper , or any other serpent , when her sting is taken away , so there is no perill in death , since sinne , which is the sting of death , is to thee , not imputed , but in the mercies of god , pardoned , and in the merits of christ couered . cor. . rom. . . remember , that god is the same god vnto thee in thy death , that hee was in life ; good , gracious , propitious , mercifull , and mindefull of thee in thy last and greatest exigent . enoch found it so , who walking vvith god in his life , vvas taken away by the same god , in his death , that he was no more seene . gen. . . therefore it was iobs dying comfort , that his redeemer liued , whom as hee desired , so hee hoped to see with the eyes of his body , as he had beheld him , with the rest of the patriarkes , with the eyes of faith , iob . . this consideration made him confident in the midst of his combats , that though the lord should kill him , yet hee would trust in him . iob . this made prophecying iacob , ioyfull in his last farewell out of the few and euill expired dayes of his pilgrimage , in the inioying that shilo , the blessed messias , and his saluation , which so long hee had waited for , gen. . . . this made old simeon so comfortably caroll out his swan-like song a little before his death : euery particular of vvhich dittie expresseth his delight to dye , and his desire to depart , when hee had the worlds sauiour in his armes , and his spirit in his heart , luke . . . . . and sure if thou haue the same grace , and feele god in so many particulars now gracious vnto thee in thy life , as did enoch , iob , iacob , and simeon ; thou oughtest vpon the same grounds , to se●tle thy heart in the sweet assurance of gods speciall presence in thy last dissolution , that hee will make thy bed in thy sickenesse , and send thee that very comforter , his owne spirit , which according to his promise he sent his disciples , euen when all externall comforts faile ; if thou now worship him in spirit and in truth . iohn . . for salomon the wisest of men , from the wisdome of god , taught , what dauid his father blessedly felt , kings ch . . v. . ch . . v. . . . v. . . that the righteous hath hope in death : euen then when the wicked is cast off by reason of his malice , as was antiochus epiphanes , herod , and others . and therefore you of the israel of god , you the seede of abraham , the friends of god , feare not , for the lord is vvith his seruants , with those whom hee hath chosen , and he will be with you , and not cast you away ; but vvill strengthen , help , and sustaine you : yea againe i say , feare not thou worme iacob , and yee men of israel , i will helpe thee saith the lord , and thy redeemer , the holy one of israel , esay . v. . . . & v. . if the lord be thy friend ( as hee vvas a friend to abraham , to lazarus , and to his disciples , and is still to all that seeke him and his grace , ) then sure hee will play a sure friends part , hee will sticke fast to thee in thy last conflict , in this thy vvarrefare , remembring thee euen in death , as hee did his friend lazarus , iohn . . therefore apply dauids meditation , as balme to thine owne sore , in thy feares : and say to thy soule , why art thou sad oh my soule ? and why art thou so disquieted within mee ? still trust in god , and giue him thankes for the comfortable helpe of his presence . though i walke through the shadow of death , yet will i feare none euill , for thou art with mee , thy rod and thy staffe shall comfort mee , psal . . . god is my god , euen the god of whom commeth my saluation . god is the lord , by whom i escape death : by whom indeede death is no death . psal . . . remember what death is properly to the godly : not a dying , but a departing : luke . . not an abolishion , but a dissolution : phil. . a loosing out of prison , a goale-deliuery to the soule ; not a curse , but a blessing ; a freedome and a libertie out of captiuitie ; not pernitious , but precious in the sight of god is the death of his saints , psal . . a walking with god. gen. . a going to our fathers in peace . a gathering to our people , and a yeeldding of the spirit , gen. . . gen. . . a sweet sleepe , deut. . a rest of our flesh in hope , psal . . & . a resting from our labours , reu. . with diuers such epithites that the scripture giues , speaking of the death of abraham , iacob , moses , dauid , iosias , &c. and the rest of the saints of god. oh then , why shouldest thou feare thy freedome ? doth any iewish , turkish , romish , or athenian bond-man , take it ill to be infranchized ? doth any apprentise distaste to be made a free-man ? is any prisoner daunted vvith the newes of his deliuery out of colde irons ? is any captiue discomforted when hee perceiues the meanes of his ransome ? oh then why shouldest thou be daunted with that messenger that is sent from the king of heauen , to deliuer thee from all the maladies and miseries of this life ? from all the distresses , crosses , and cares that are incident to this mortalitie , in bonds , sickenesse , diseases , paines of body , burthen of minde , incurable sores , with an hundred such like afflictions , which make life to be loathedly vnpleasant and vnprofitable besides ? is any man afraid of his bed ? is not rest comfortable to a iournying foot-man ; to a trauelling pilgrime , or a drudging labourer ? oh how glad is hee to repose his wearyed limbes in his wished couch ! oh how acceptable is sleepe to refocillaite and recouer the ouer-spent spirits , and to reuiue the decayed powers ! now thy death is but a sleepe , as the word testifies : there being such a proportion betwixt death and sleepe , that the heathen could tearme sleepe the image of death , and the elder brother of death : and our graues are our beds , in which our bodies resting and sleeping , the holy ghost , vvhose liuing temples they were , vvatching ouer them vvhen they are dead , shall rouze them vp at the last day in beautie , glory , and splendor , like the sunne ; refreshed , like a gyant ready to runne his race . further , ( to inlarge and diffuse this meditation a little further ) doth any man dislike to accept of these opportunities , where hee shall not onely see and visite , but inioy the company and conference of his friends ; his longed for , his louing and beloued absent friends ? their sight is gracious , the communion and conuersation with them is more gracious : now by death we come to enioy a , and to ioy in the presence of our friends , vvho haue broke the ice before vs , and haue led the way to this common inne of death : we shall see the face of christ , wee shall looke vpon him , whom our sinnes haue pierced , behold his wounds in his glorified body , as the angels now behold them ; wee shall inseperably be vnited vnto him , and so ioy in him , that our ioy shall be full , in those blessed mansions which hee hath gone before to prepare ; wee shall liue and conuerse with abraham , isaack , and iacob , and the ancient patriarkes ; with dauid , iosias , ezekias , &c. and all religious kings ; with samuel , esay , ieremie , iohn baptist , and all the holy prophets ; with peter , andrew , phillip , and all the blessed apostles ; with matthew , marke , luke and iohn , the sincere euangelists ; with paul , steuen , peter and iames , and all the constant martyres , zealous confessors , and professers of the truth ; yea , and all the rest of the faithfull , whom we shall know to the increase of our ioy , especially those whom wee haue here knowne and seene , euen as adam knew eue in the creation , and peter knew moses and elias in christs transfiguration ( a type of our glorification ) whom before they had neuer seene . to conclude therefore , now is the time , when in the church triumphant , all that haue beene within the couenant of grace , and vnder the gospell in the church militant , shall come to the mount sion , and to the citie of the liuing god , the celestiall ierusalem , and to the company of innumerable angels , and to the assembly and congregation of the first borne , which are written in heauen , and to god the iudge of all , and to the spirits of iust and perfect men , and to iesus the mediator of the new testament , heb. . . . . now , what great harme is there in going to our friends ? especially , such friends as these be , who in knowledge and wisedome , in glory and excellencie , in loue and amitie , doe farre surpasse all friends vpon earth . consider the fruit and happy effect of death , in freeing thee from sinne , and all miseries the punishments of sinne : that stroke that kils thee will kill also a monstrous mother and a wretched daughter , sinne and sorrow : for , as death is the death of the body , so it is the disseuering of sinne from the body ; sinne that brought forth death is destroyed by death , euen as the viper kils the damme that bred him , and as nero murthered agrippina that bore him : that which puls downe the house of the body , destroyes sinne the troublesome and vnruly tenant that dwelt in this house . now , is it not a ioy to thee , to be rid by any meanes of such an vnworthy and vnwelcome guest , as sinne , which is alwayes quarrelling with thy best friends , as the spirit and the grace of god within thee ? art thou not glad to be freed from such a make-baite , as this body of sinne , this old adam , which is alwayes stirring vp ciuill broyles and combats within this little world of thy selfe ? alwayes plotting and contriuing the ruine and destruction of thy better part , thy soule ? art thou not glad to haue such a fire quenched , as thy burning lusts , and rebelling concupiscences , the worst burning feuer that euer came to man ? art thou not glad to be rid of a sloathfull , luxurious , riotous , vaine , wanton , vicious , rebellious seruant , which is alwayes grieuing and offending thee , prouoking thee to euill , hindering thee from good , sluggish to doe well , forward to all euill ? such a guest , such a quarreller , such a fire , such a rebell , such a seruant is thy flesh ; dull and dead , and lumpish , slow and sluggish to euery good dutie , priuate and publique ; prone and propense to euery sinne ; alwayes solliciting , importuning , trying , and tempting thee , with as great importunitie as potiphars wife did ioseph , to abase and abuse thy soule and body , in euery filthy pollution , to commit spirituall whoredome with the world , and the flesh ; still grieuing thy god , and offending his maiestie , abusing his mercy , crucifying christ , turning his grace into wantonnesse , vexing his spirit , quenching the motions , and hindering the operations of his grace ; taking part with sathan thy forraine enemie , like an inmate traytor , and domesticall conspirator . now , death dislodgeth this guest ; quels this quarreller , hangs vp this achitophel , quencheth this lustfull fire , executes this rebell , cashiers this seruant : for euen as the iuie dyes that twines about the oake , when the oake is cut downe ; so the cutting downe of the body is the curbing and curing the sinne in the body , which sinne liues and dyes , hath his birth and death , with the subiect wherein it is resident : for he that is dead is freed from sinne , rom. . . therefore , mors metuenda non est , quia est finis peccatorum . ambrose . now , as it frees thee from sinne , so the cause ceasing , the effect ceaseth also : it frees thee from all the miseries that grow , as fruits , from this cursed tree : euen all the paynes and labours of body , and vexations of spirit that are incident to this mortall condition . this made the wise-man praise those that were dead , before those that are liuing . eccle. . and to preferre the day of death before the day of life , eccles . . and made some of the philosophers in their heathenish paradoxes affirme , that it was best for a man neuer to be borne , the next best , to dye soone ; because in respect of the many miseries of this life , which they saw into with their naturall eyes , they thought nature was a mother vnto all other creatures , and a step-dame vnto man ; therefore iob that drunke as deepe in this cup of common afflictions incident to humane nature , as euer any meere man , in this respect desired death ; euen as the servant desired the shadow , and as the hireling looked for the end of his worke , iob . . consider that god doth not onely deliuer thee from the euill of sinne and the euill of punishment present , but by taking thee now away hee hath a purpose to free thee from future temporall euils , which perhaps hee purposeth to bring vpon that place and people amongst whom thou art : for indeede this is the lords ordinary proceeding , to deliuer his seruants from the euils to come , whilest the wicked are chained in earth , and reserued for further plagues . thus hee tooke away good augustine ere the gothes and vandals ouer-ranne hippo , where hee vvas bishop : this the lord promised , as a speciall mercy to good iosias , that before hee vvould accomplish his threat against iudah , he should be put into his graue in peace , and that his eyes should not behold the euill , kin. . . and thus hee saith of the mercifull men and righteous , that they are taken away from the euils to come , that peace shall be vpon them , and they shall rest in their beds , when the witches children , the seede of adulterers and whores , a rebellious people , shall perish and consume , esay . . . . apply this fauour of god to thine owne particulars , for the strengthening of thy faith , as also inlarge it , by the meditation of these euils , which are fore-told in these last times , mat. . . v. . &c. luke . . tim. . . . pet. . . . . . remember , this corporall death thou art to vndergoe , puts a period to a most perillous and dangerous fight , with which in this life thou wast continually exercised , in which fight thou diddest often faint , was often soyled , often wounded , more often put to fight , ( euen to flye to heauen for help , succour , and refuge ) then euer the israelites were occasioned to flye and cry vnto god , against the a amorites , b amonites , amalekites , c aegiptians , philistines , or any of their mortall enemies . thou canst tell well what these enemies were , the deceitfull world , deluding flesh , and deceiuing diuell , tim. . . . ephe. . . pet. . . iohn . . the lust of the flesh , the lusts of the eyes , and the pride of life , iohn . . how oft haue they soiled , how oft haue they foyled thee ? what burnings hast thou had from thine owne boyling concupiscence within , and from sathans fiery darts without ? what bloody bickerings hast thou had with thine owne rebellious heart ? what ciuill broyles betwixt grace and nature , two armed champions , strugling within thee , like iacob and esau in rebeccahs wombe ? what combats hast thou had with thine owne corruptions , thine owne flesh rising against thee , as absolon against dauid ; incouraged and counselled by that serpentinely politique achi●phel , the diuell , how to dispossesse thee of a better kingdome then any earthly monarch euer gaue , euen the kingdome of heauen ; driuing thee from the castle of grace , and preuenting thee from the throne of glory ? what troupes of lusts out of thine owne bosome , and breeding , like the blacke guard of ruffians , and swash-bucklers , haue ioyned issue with the flesh against thee , the diuell being the grand generall of those slauish and sinfull legions ? what vvounds and wrackes hast thou receiued from pride , luxurie , worldlinesse , carnalitie , ambition , anger , aemulation , malice , couetousnesse , sensuall delights , carnall desires , &c. the skars whereof are yet remaining , though their rancour be cured by repentance ? how haue these successiuely , and oft successefully , set vpon thee , one after another , like the lion after the beare , and goliah after the lion , against dauid ; oft-times all together ? what oppositions hast thou had with luxurie , when couetousnesse hath beene conquered ? how hath ambition lift vp his head , when lust hath beene bet downe with the hammer of mortification ? if ambition hath beene quenched , how hath anger boyled ? how hath pride puft vp , wrath inflamed , enuy gnawed thy distracted and distempered heart ? how haue pestilent passions ( like hydra's heads cut off ) risen vp one after another : nay ( like the heads of the serpent amphisbena ) one against another , all against thy peace ? now , when death comes it is the death of all these thy deadly enemies ; thy rest in the graue is a rest from all these perturbations : the bearers of thy hearse carry thee ( like the romane worthies ) in a triumphant chariot ; then thou hast the conquest after these tumultuous and various conflicts : therefore lift vp thy head , and reioyce in thy death-bed , for now thy warre-fare is at an end , and thy reward which thou shalt now possesse amongst the blessed conquering spirits in glory , shall neuer haue end . now thy soule like the aeagle , shall mount aloft , singing vpward with the little larke , taking the wings of a doue , it shall flye out of this inclosing house of the body , and be at rest , safe and secure from the snares of the hellish fowler : free from the snares of the world , neuer to be besmeared nor intangled againe with the lime-twigs of the catching and intrapping flesh . sugar and sweeten the bitter cup of thy death with this meditation ; and if thou truely hate sinne , loue the lord , detest thy corruptions , and fight against thy spirituall temptations : this triple peace which thou shalt enioy ; first , from thine enemies ; secondly , in thy soule ; thirdly , with thy god , the god of peace , amongst , the angels of peace , in the kingdome of peace , will be thy dying peace . thou maist inlarge this meditation , by pondering the griefes and vexations that thy soule hath beene pinched with here , not onely for thine owne personall sinnes , originall and actuall , of omission and commission , but for the sinnes of others , of this wicked world in which thou liuest , and of wicked and vngodly men amongst whom thou liuest , which now thou shalt be freed from : for , alas , what man , hath any feare of god , any sparke of grace , liuing , trading , trafficking amongst vngodly , vngracious , and prophane men , as noah liued amongst the worldlings , lot amongst the sodomites , ioseph and daniel amongst idolaters , as esay , ieremie , and ezekiel amongst a sinfull , beastly , hard-hearted , and rebellious people : seeing their abhominations , hearing their fearefull and horrid blasphemies , when like dogs they set their mouthes to barke against heauen that hurts them not ; like toades and serpents spitting daily and deadly poyson , in their deuillish oathes , euen in the very face of god , vpon no occasion , without any temptation , but onely of custome , gracelesnesse , madnesse and malice against the lord himselfe ; besides other harsh sounds comming from their worldly , luxurious , and carnall hearts , with a thousand such like impieties , and horrid villanies , amongst professed christians , more enormious then haue beene , or now are , amongst the very turkes , iewes , and pagans , nay , amongst the beasts themselues : who , i say , hearing and seeing these things , can haue any ioy or comfort in this life , in the few and euill dayes of his pilgrimage ? who could be contented to liue in a pallace in pompe , where hee should euery day heare his deare parents , his father and mother , railed vpon and reuiled ; his brethren traduced ; his owne country and country-men vilified ? this were a racke and torture : oh what ioy haue we then to liue in this worlds prison , where daily and hourely wee heare god our father , the father of spirits , iesus christ , our elder brother , blasphemed ; his name abused , his glory eclipsed , and his children calumniated ; our brethren , saints by calling , cittizens of the celestiall hierusalem , vsed as the off-scourings of the world ; mocked at by the mocking michols , and rayled vpon by the satanicall shemeis of our age : being meere subiects of sport , ( as christ vvas to the iewes , and sampson to the philistines , ) to the diuels apes , prophane men in their pest-house-play-houses , and in their deuillish and drunken merriments , in tauernes , ale-houses , tobacco-shops , and brothell-houses : who , vnlesse hee haue an heart of flint , hardned like the nether-milstone , can be freed from remorse , diuision , diuulsion ? who vnlesse a myrmidon , or hewen out of caucasus ( as was once fained ) can temper from teares ? who can be otherwayes ( if hee be gods ) then a mourning doue , an howling ostrich , and a solitary pellican , in this worlds wildernesse and desart of sinne , for all the sinnes of the sonnes of men ? who can but mourne with the holy saints in former times , for all the abhominations of the citie ? ezek. . whose heart is not vexed with lots , for the vncleane conuersation of millions amongst vs , vvhose workes of darkenesse , in these dayes of light , shall iustifie the sodomites in iudgement , pet. . . . who cryes not , woe is me ( with dauid ) that is constrained to liue here in meseck , and to dwell in the tents of kedar ? who prayes not with samuel , for a sinfull people ? sam. . . whose soule is not wounded with the sinnes of the times , that breake out in such abundance ? who could not be content to be free from the smell , stinckes , and infection of them ? what comfort is there to haue any conuerse or commerse with such , more then with bruit beasts and wicked spirits , that commit such sinnes , ( as intemperance , and luxurie and drunkennesse ) which beasts and diuels commit not ? now ponder well deaths lenitie in this corasiue : death stops thine eares from hearing the blasphemies of the multitude wherewith they blaspheme . death hoodwinckes thine eyes from beholding such vaine and filthy obiects , as made the heathen democritus plucke out his eyes that hee might not behold ; death chaines thy tongue from talking , with , or talking of such obsceane subiects ; death , gods messenger , pluckes thee away , as the angell did lot , out of the sodome of this world , and carries thee to zoar , a citie of refuge , the new and true ierusalem ; from whence thou shalt come againe with thy sauiour in the clouds , to see these wicked ones cast into burnings , mat. . . but neuer to heare them more blaspheming : from vvhich iudgement thy soule shall returne to heauen againe , with her old companion the body , now awakened out of the dust , and glorified , where thou shalt alwayes after to eternitie heare the quires and melodies of angels and heauenly spirits , carrolling out their new songs , and haleluiahs , to the glory of the lambe , apoc. . . as death frees thee from the conuersation , so from the corruptions of wicked men , which as it is not the least safetie , so it should not be the least ioy and tranquillitie to a christian ; and the rather , because the danger of infection by them is here so imminent as fearefull . if any thinke himselfe safe and sound , and on a sure ground in this kinde , as too many are too bold ; let him know that it is as safe for sound apples to lye amongst the rotten , for sound sheepe to feede amongst the scabbed , for cleare eyes to looke earnestly on those that haue sore eyes , for a healthfull body to conuerse with the infected in the pest-house ; as for thee to liue and conuerse with the wicked , and not to learne wickednesse , with the froward without frowardnesse : nay , it is as easie to touch pitch and not be defiled : the experience of gods saints leaue it recorded : that when the saints are amongst sinners ; first , eyther by imitation of them ; secondly , or compulsion by them ; thirdly , being brought into straites by their wiles ; fourthly , by their temptations and seductions ; fiftly , in extremities amongst them ; sixtly , by the ouer-swaying of their owne humane passions ; or by some such meanes they are infected with them : these things occasioned ioseph to sweare by the life of pharaoh , amongst the aegyptians ; abraham twise to vse simulation , dissimulation , or aequiuocation , in two prophane courts ; dauid to faine madnesse , in the court of achish , sam. . . peter to deny his master amongst the high priests seruants , mat. . . the true prophet to eate bread with the false prophet , kings . . . the children of israel to commit adultery and idolatry with the daughters of moab . numb . . all these haue failed , or fallen for company ( as one breach brings downe another ) amongst wicked men , which is thy case now , and hath beene . now death deliuers thee from euer conuersing , much more from corrupting by wicked men . let another of deaths commodities comfort thee , in that it very much doth priuiledge thee from the madnesse and malice of the maleuolent monsters of the vvorld : thou art now secure from the pushing hornes of the buls of bashan , from the sword of iniustice , from the arme of tyranny . though mad saul send for deuout dauid , to kill him in his sickenesse , sam. . . yet none can harme the body of a dead man : first , it may by kept vnburied , for a time , as great alexanders was ; secondly , arrested for debt , into which a good christian may fall in life , kin. . . thirdly , be wounded and mangled , as hectors was by the grecians ( liuing hares may leape ouer a dead lyon ; ) fourthly , digged vp againe , as pope formosus body was by stephanus his successor , and as bucers was by the papists ( an act more befitting swine then men : ) yet it cannot be hurt or harmed , because it is insensible of paine ; and therefore neede not feare phalaris his bull , nor the persecutors wilde beasts ; nor the papists fire and fagot , and burning chamber , nor the most exquisite tortures of the greatest tyrants : for thy spirit , it returnes to the father of spirits , thy soule to god that gaue it , euen as the beames of the sunne reflect vpward againe , towards the sunne , from whence they came . besides , thy good name , that especially is cleared by death : for , wee oftentimes see that by the aemulation of aequals , the enuy of inferiours , the hatred of superiours , and the wickednesse that is in the hearts of all , good men in their life time , by gods permission , for causes best knowne , some secret , some reuealed , haue beene vvondrously abased and abused , censured , calumniated and scorched by the malicious and maleuolent tongues of such as haue beene set on fire by hell , oftentimes to the very eclipsing of their good name for a time : being poysoned and besmeared with their aspish venome ; vvhose good names it pleaseth god to restore againe vnto them , at , or after , the houre of death , making the lustre and splendor of their graces then to breake out like the light at the noone-day , dispersing all the clouds of scandall , which haue in their vapours ascended from the foggie and filthy quagmires and marrish of ignorance and malice . who eyther denies or doubts of this , may see it in the glasse of the word ▪ and obserue it in the experience of other ages and our owne . what oppositions had moses the meekest man on earth , the faithfull seruant of god , in his life time , in the place of his magistracy , amongst a rebellious people , though hee discharged the greatest function that euer was committed to any meere man , the best that euer any did , that was but flesh and bloud ? yet how was hee vpbrayded , scandalized and slandered , his commission from god contradicted ? hee vvas thought to take too much vpon him , accused as a destroyer , or at least a deluder of the lords people , concerning the promised canaan : yet the same moses had beene worshipped as a god of these ancient idolaters after his death , if the diuell could haue had his purpose , in exposing his dead body vnto them , being resisted by the angell , iude . v. . so was dauid not a little disgraced by the mockings of his wife michol , sam. . . the raylings of shemei , sam. . . the calumnies of his tyrannous enemies , by whom hee was esteemed as a foole , reuiled as a murtherer , verse . accounted as an hypocrite and vile man , ver . . yea , euen the drunkards made songs of him in his life time : now dauid is esteemed as the sweet singer of israel , as the man after gods owne heart , after his death . so , in our times , what broyles and turmoyles had that worthy caluin , zealous luther , reuerent beza , iudicious zanchy , moderate melancthon , learned peter martyr , oecolampadius , and others in forraine countries ; cranmer , latimer , ridley , &c. amongst our selues at home : what filthy blots and aspersions were cast vpon their good names ? how were their doctrine and doings misconceiued ? their liues and learnings questioned and censured ? their workes and writings wrested and misse-interpreted ? all that they said or did , preuerted or corrupted , by the malicious enemies of the truth , both within , and amongst themselues , and abroad amongst the papists : insomuch that it was one of melancthons dying comforts , that by death hee should be freed ( as his words are ) from the barkings and bitings of some dogs , in the forme of diuines : which was the measure that the rest found , ( as indeede in the whole course of scriptures , the greatest enemies that euer the church and zealous teachers in the church had , were of their owne rancke and profession , false priests , false prophets , scribes and pharisies , and false apostles , ) in which respect as the same melancthon once hoped and in a manner prophesied , that the after-ages would iudge more candidly and sincerely of him and his workes after his death : euen so hee , and others , now finde it : for , ( notwithstanding the blasphemies which romish rabshakeh's , feuerdentius , coc●leus , bolserus , and others , belch out against these germaine and belgicke lights , and the rest of the host of god , whose tongues are no slanders ) how hath the lord honoured & famoused those worthy labourers in his vine-yard , euen in their good names , since their dissolution ? all of them being accounted pillers ( notwithstanding the detraction of these romish caterpillers ) in the house god : all of them in their zealous and learned labours , ( like oecolampadius , as his name imports ) shining as precious lights in the church , which neuer shall be wholy obscured til he that is the light of the world come againe to iudgement . this wee daily see verified , that ( to the comfort of the suruiuing ) though zealous pastors , men of exquisite parts and paines , haue beene in the day of their ministrie torne and reuiled amongst these swine and dogs , to whom they haue giuen holy things : counted as fooles and deceiuers ( as the iewes , and christs country-men , accounted christ ) mad men ▪ ( as festus thought paul ) and rauers and ragers in the pulpit ( as the iewes held ieremie ) yet after the setting of their sunne , they haue beene longed for , their losse lamented ▪ ( chiefely of the houshold of faith ) and their names honoured , in the harts , and mindes , and mouthes of multitudes , when the wicked in all their power and pompe being magnified of their fawning parasites for a time , in the sodaine dampe of death , haue had the glimmering of their glory put out , their honour laid in the dust , and their names ( like their rotten carkasses ) rotting and smelling and stincking in the nostrils of god and good men : as may beseene in the life and death of herod , antiochus , nero , and others . for , i pray you , who is now more famous after death , nero or the persecuted christians ? iulian , or the poore saints which he butchered ? herod , or iohn whom he beheaded : pashur , or ieremie whom hee imprisoned : gardiner , bonner , and such bloody butchers , or our english martyrs whom they burned ? surely the candle of the wickeds glory is put out , and there remaines the impure filthy stincking snuffe of an euill name , their glory is their shame , phil. . . but the memoriall of the righteous is precious , smelling like balme and spikenard diffused ; yea , their name shines like the starres in the shady night of death , or rather like the sunne , the cloud being remoued , flourishing in the storme of death , like the laurell , which is greene when the winter is foule . though christ himselfe be counted a samaritan , an imposter , one that vvas belzebubs friend , a poore carpenters poore sonne in his life , yet in and at his death , hee is iustified , approued and famoused as a righteous man as an innocent , as a iust man , as the sonne of god , by the testimonie that was giuen of him , first , by a pilate ; secondly , b pilates wife ; thirdly , the c passengers that smote their breasts ; fourthly , the d teares of the daughters of ierusalem ; fiftly , the e centurion ; sixtly , and f iudas himselfe ; seauenthly , yea , . the vaile of the temple ; . the stones ; . the sunne ; . the elements ; . the raised bodies of the dead saints , giue a reall and an honourable testimonie of him ; . thus shall it be with thee if thou beest a member of christ , though thou beest misse-reported , and sinisterly censured , as g iob was of his friends ; . yet in thy dissolution principally , thy name shall be raised , like the fire from vnder the ashes of ignominie . it was the heathens comfort that hee should leaue a good name behinde him : so let it be thine ; it being one of the greatest earthly blessings , aboue gold and siluer , prou. . . yea , as a precious oyntment , eccl. . . this oyntment smels the sweetest when the boxe of thy body is broken : thou carryest this oyntment ( as dead bodies are annoynted ) euen to the graue with thee ▪ and it liues , when all other earthly things dye to thee and thou to them . therefore be thou cheared vvith the thought which comforted the pagan , nemo me , &c. let none be-moist my hearse with helplesse teares . from learnings mouth fame flyes to vulgar eares . in death thou shalt haue an excellent and notable both tryall and demonstration , as also exercise of thy graces , as first , of thy faith ; secondly , thy patience ; thirdly , thy constancie ; fourthly , thy christian courage ; fiftly , fortitude ; sixtly , and the spirit of prayer , by which , first , others shall be strengthened ; secondly , the weake shall be confirmed ; thirdly , and all that are present with thee , and amongst whom thou liuest , incouraged in their christian courses ; fourthly , thy sinceritie in thy profession approued ; fiftly , gods graces in thee magnified ; sixtly , and aboue all , his name glorified . in thy death thou shalt be distinguished from a carnall and a prophane man : for commonly the sicke bed shewes the sicknesse or the health of the soule : the death shewes the life , diuiding and iudging the estate of the visited , as gid●on diuided his company by lapping of water ▪ iudg. . . and as the ephramites were distinguished from the israelites by pronouncing shib●l●th . for looke at the godly from time to time , and the last acts they did , and the last words they spake , were the most sacred , seasoned , and sanctified of their whole life , ( but it hath beene contrary in the wicked ) and god is the same god to thee that hee was to them , if thou beest a beleeuer . looke into particulars : the last speeches of dying saints , as they haue beene full of grace , so they are worthy relating , and remembring , and applying . the last period of s. steuens life was prayer for his enimies , and for his owne soule : the last words of dauid , holy exhortations to his sonne salomon , to obserue the statutes and ordinances of the lord , and the disposing of some particulars , of which hee gaue him cautions : the last acts of old iacob , prayer , and prophecying , concerning his sonnes and posteritie : the like comfortable end made abraham , iob , old simeon , moses , and other of the saints in the old and new testament . the like wee read of ambrose , whose conclusion in his death-bed was , that hee was neyther ashamed to liue , nor fearefull to dye , because he had a good lord. bernards death was grounded vpon the sure hope and anchor of gods mercy , though hee liued in corrupt times . oecolampadius told his visitors newes , in the last speech hee vttered , namely , that hee should shortly be with the lord iesvs . mr. caluin with dauids heart repeating dauids psalmes , mourning in the spirit , for his sinnes , his soule was sent out of his body , like noahs doue , out of the arke . melancthon , in his last farewell to life , professed he was exceeding willing to dye because it was the lords will , praying for a happy and ioyfull departure , hee had his desire presently sealed . peter martyr , gaue a comfortable farewell to his brethren and deare friends , acknowledging saluation onely in christ the redeemer , in which faith as he liued so he dyed . that halfe miraculous man luther , in his death abounded as with prayer so with praises and thankesgiuings that the lord had reuealed christ vnto him , and made him an instrument to discouer antichrist , and to oppose him . annas burgius cryed in her last cryes , lord forsake not mee , least i forsake thee . mauritius the emperour , in his last fainting , gaue glory vnto god , that was righteous in all his wayes , and holy in all his workes . saint augustine wept vpon his sicke couch for many dayes together , and so was his soule ferryed to christ in a floud of teares , as peter walked to christ on the sea of waters . i might giue your meditations matter enough to worke vpon , in reflexing vpon infinite examples , related by authors , to which euery faithfull minister that vseth to performe this dutie of visiting the sicke , like a spirituall physitian , discerning the estate of the soule , addes his probatum est , in ioyfull experience of many , whose dying hath beene suted and sorted to their liuing , both gracious , both glorious . why then shouldest thou feare ? for to the righteous there shall be peace at the last , esay . . therefore liue by faith , beleeue the promises , and apply them , and be comforted in gods mercy to others : but as for the wicked , it is not so with them , they shall bee like the chaffe scattered in the winde ; for , there is no peace to the wicked saith my god , esa . . . the prolong of their wicked life ends in a fearefull tragedie in death : for , though in respect of the body , and the outward man , there is the same condition to the vvise and the foolish , to nabal and salomon , godly ionathan perishing in the field as well as wicked saul , sam. . . . ezekias strucke with the plagues boyle , esay . . asa goutie in his feete ; nay , euen good iosias wounded in the battell , and the rest of the godly being afflicted in sickenesse as pittiously , and dying oft times as painefully , whether in a naturall or a violent death , euen as the wicked , ( as appeares in the exquisite torments of the martyres in the primitiue church , in the crucifying of peter and paul with their heads downewards , &c. yea , euen in the very passion of christ himselfe : ) yet in respect of the inward man , and dispositions of their soules in death , there is as great difference betwixt them , as there was in their carriage and conuersation in life . and therefore as you haue heard the godly praying , or praysing and blessing god , speaking graciously , sending out their spirits ioyfully , and dying comfortably : so prophane men dye eyther carelesly and blockishly , for the most part , their hearts being frozen , and their consciences benummed and scared , without any touch in soule or remorse for sinne ; which kinde of dying though our sottish silly common people commend as the most happy and blessed death , when they goe away quietly like lambes , as their stupiditie and blindnesse thinke : yet indeede they dye like beasts and dogs , without any life of grace , or feeling of the spirit , in the power or comfort of it ; nay , senslesly like stockes and stones , as is said of nabal , whose heart was like a stone within him , sam. . . . or else desperately and ragingly , impatiently as impenitently , belching out blasphemies against both the maiestie and the mercy of god. thus iudas cryes hee hath sinned in betraying the innocent bloud , but hath no faith to apply that bloud to the washing away of his bloody treason . thus antiochus epiphanes dying , is tormented inwardly with the gripes and conuulsions of conscience , as with the rage of his sickenesse : so iulian the apostate , in his last act of life , from his infected lungs sent out venome against christ , calling him in dirision , victorious galilean . thus eccius dyes execrating his popish on-setters in frustrating his golden hopes , when they had clapt their hands to animate him to barke at luther and the protestanrs . the like end made latomus , hoff-maister , spira , and other antichristian champions , being not vnlike in their sinne . thus gardiner dyes , confessing that hee had sinned with peter , but could not repent vvith peter . cornelius agrippa , cursing his attending spirit , that stood by him in the forme of a blacke dog . others paralel in the like sinnes , making like proportioned ends : vnlesse it be in some particulers , as once in the scripture , in the theefe vpon the crosse , that a theeuish and licentious life should haue the promise of paradise in death : which as it was , first , the conclusion of christs life ; secondly , the present magnifying of the power of his passion : so it is not to be vrged , nor peremptorily pleaded ; . in defence of ill liuers ; . nor imitated in deferring repentance ; . nor presumed vpon , no more then a man ought to presume to be a traytor , a witch , a murtherer , in hope for a pardon when he is to be turned off the ladder : because some one man in an age , hath by gods prouidence this priuiledge , to be repriued and released from these facts committed . for , in place of one example that hath had his inueterate old sores cured , his crying treasons pardoned at the last houre , ( like gregories good theefe that begd heauen ) wee haue millions that haue perished , rot , and consumed , in body and soule , in the last exigent of life : as they haue not spared god , liuing ; god hath not giuen them any tokens of his fauour , but rather of his wrath and indignation , dying : forgetting them dying , as in their life they forgat him ; turning away his eare from hearing of their prayers , though they houle vpon their sicke-beds like wolues , ose . . because in their health and prosperitie , they haue like deafe adders , stopped their eares , in not hearing his law and word , and in not considering the cryes of the poore , prou. . . prou. . . prou. . . therefore for thy present instruction and future consolation , worke thou out betimes thy saluation with feare and trembling . giue all diligence to make thy election sure . breake off all thy sinnes by repentance . dan. . . turne to the lord with all thine heart , in fasting , weeping and mourning , ioel . . turne from the wickednesse thou hast committed , with the niniuites , ionah . . . wash thee and make thee cleane , esay . . cleanse thy heart from euill thoughts , ier. . . leaue thy formalitie in religion ▪ and worship the lord in truth and spirit , iohn . . get faith , and learne to liue by faith , hab. . . and to dye by faith . be a nathaniel in thy dealings with men ; let thy heart be vpright as thy hand , ioh. . . remember the poore and needy , then the lord will remember thee in the day of thy sicknesse : christ will visite thee as hee did iairus daughter , and peters wiues mother ; he shall be thy physitian , when the simples of nature , and the arme of flesh faile ; his angels shall pitch their tents about thee , and carry thy flitting soule , as they did lazarus his , into the seates of the blessed . make vse of this , and the lord giue thee vnderstanding in all things . as the examples of the saints of god , that hauing liued conscionably , and dyed comfortably , must comfort thee in this houre , so their willingnesse to dye must encourage thee willingly to drinke of that cup which the lord offers thee , without resisting or relucting . looke vpon old simeon , singing that swan-like song , prophecying his death ; lord , now le●t●st thou thy seruant depart in peace , luke . but especially of saint paul , vveary of this mortalitie , desirou● to be disburdened of the burthen of his corruptions , to be deliuered from the body of sinne , rom. . to be present with the lord ; to be dissolued and to be with christ , cor. . phil. . but the best president that wee haue in life and death , as the best comfort , is the practise of christ ; who although hee feared death as man , desiring conditionally the passing of that bitter cup , yet neuerthelesse wee shall see in him a great alacritie , chearefulnesse , propensitie , and willingnesse to dye : for , besides his often conference with his disciples about his death , the frequent nomination of it vpon all occasions , which shewes how vehemently hee was affected towards it , the tongue speaking from the hearts abundance , all his words and acts declare it : for to shew his desire to dye , hee counts it but a baptisme , or as it were , a sprinkling of cooling water , mat. . . nay , it is meate and drinke to him to doe his fathers will , which was that hee should dye ▪ hee counts it a iourney to goe , which hee was willing to vnder-goe : nay , hee was euen payned vntill it was past : when it came to the push that his houre was come , hee seekes death as it seekes him ; hee goes forth to meete and welcome it as his friend , as abraham and lot to meete and entertaine the angels ; hee offers himselfe to the instruments of his death , his backe to the smiters ; and finally , his soule is not taken from him compulsorie , but as hee commended it , so hee resigned and gaue it vp , to his father willingly ; hee gaue vp the ghost hauing power to lay downe his life , sending out his spirit , as noah did the doue out of the arke , which after three dayes returned againe to quicken the body , from heauen , from whence also lazarus his soule returned after foure dayes . now apply this to thine owne particular : art not thou a christian , so denominated of christ ? then euery one of christs actions ought to be thy instruction , chiefely in his death , all whose dying gestures are worthy to be writ in thy heart , in letters of gold. did hee then vnder-goe such an extraordinary , vnnaturall , painefull , shamefull , cursed death , the worst that euer was ; for therefore christ dyed the worst death that euer was , both for the ignominie of it , and the exquisite tortures in it , that a christian should not feare any death , since euery death is sanctified vnto him in the death of christ . did christ not onely indure his pangs and paines in death so patiently , as a lambe before the shearer , but was euen desirous of this bitter pill , for the ioy that was set before him , and the loue hee bore to redeeme thy enthralled soule ? and art thou scrupulous and timerous of a naturall and an ordinary passage from life to life through this dead sea ? wilt thou mutter and murmure , and shew thy selfe refractory to come to the kings court , when thou art so gently summoned , by such a sweet messenger as a lingring sickenesse ? hast thou so little longing to goe to him by the rupture of a weake thread of life , who was so desirous to come to thee from heauen to earth , from the earth to the crosse , from the crosse to the graue , euen through a red sea of blood ? thorow pikes and speares , and nayles and thornes , being dieted in this his bloody march with the bread of affliction , and the water of teares ; with gall & vinegar ? oh hast thou so little delight in him , so little desire towards him ? so small liking of him , so little loue to him ? that thou list not step ouer the narrow bridge of this life , to meete him , to greete him , and to inioy him ? expostulate with thy soule how it comes to be so dull , so dead , so lumpish , so leaden : how it is that thou professest thy selfe to be a spouse of christ a , a member of christ b , a branch of christ c , ( which thou must beleeue and professe if thou hast any part in him d , ) and yet hast no desire to put off the outward mantle of this bodies couering , to be inseparably imbraced in the armes of this bridegroome ; not to leane with iohn , but for euer to rest in his bosome ; to be ioyned to thy head ? to be fixed in this vnion ? but if christs loue and desire to dye , and to dye for thee , be too high a pitch for thee to soare to , which yet ought to be aymed at , yet imitate the desires and the patience of the saints in this kinde , so farre ( as the apostle speakes of himselfe ) as they imitate christ : for as the examples of the wicked are recorded for our detestation , cor. . . so the examples of the godly are written for our comfort and consolation , rom. . . you haue heard ( saith iames ) of the patience of iob , and what end god made with him . you haue heard of the desires of paul and simeon , of the graces that appeared in dauid , iacob , steuen . &c. ambrose , augustine , &c. caluin , luther , &c. and vvhat ends they made , vvith god. then , thou vsing the same meanes that they did , euen faith and repentance ; why shouldest thou demurre , or be vnwilling to goe that iourney vvhich they haue gone ? yet if examples and presidents of others , as of christ and christians set not an edge on thy desires to dye ; yet let the mutabilitie , breuitie and vncertaintie of life , with the certaintie of death , cause thee to make a vertue of necessitie : as esay said from god , to ez●kias , thou must dye ; and as god to moses , thou shalt dye ; so hee saith to thee , set thine house , set thine heart in order , for thou canst not liue , thou must dye ; nay , thou canst not long liue , and thou must soone dye , certainely dye ; therefore it is wisedome for thee , ( as in outward things ) so in this , to doe that voluntarily , which thou must doe necessarily , and compulsorie : thy life thou knowest is but a short life , frayle , and brittle as glasse . as it is a flower for the mortalitie of it , esay . . a smoake , for the vanitie of it , psal . . . so it is a house of clay , soone crusht downe , iob. . . a tent or tabernacle , soone pluckt vp , cor. . . a shepheards tent , soone pulled downe , esay . . a shippe in the sea , wisd . . . soone sliding , soone ouer-throwne by the rockes , ouer-blowne by the windes : nay , as a weauers shittle , iob . . for the volubilitie of it : as a dreame iob . . as a shadow , iob . . for the vanitie of it ; nay , vanitie it selfe , which is nothing , it being in very deede nothing in respect of eternitie . learne therefore by this mirrour of dying moses , so to spend these thy dayes of vanitie , that for shortnesse of dayes in this world , thou maist with moses , and all the glorious saints of god , inioy eternitie of dayes in the world to come . simeon's dying-song . handled in sixe sermons . lvke . . lord , now lettest thou thy seruant depart in peace , according to thy word . it is the position of some , that examples moue more then rules ; that practise perswades or disswades aboue precepts , eyther in imitation or aemulation of vertue , or detestation of vice : and aboue others wee are pronest to write after the copies of great men , and to tread in the steps of old men . therefore the scripture propound vnto vs the patternes of the greatest of men , euen kings who were as good as great , a dauid , b ezekias , c iosias , d asa , e iehosaphat , &c. that wee should follow their footings so farre as they followed christ , and walked with god. of the most aged amongst men , as of f abraham , g noah , h methushalem , i iob , &c. and here of old simeon , whose liues and deaths are so many pleading orators , and preaching sermons , to excite vs to christian courses , that like them wee may liue holily and dye happily , and arriue at the common hauen of all flesh peaceably and safely . now amongst the rest , i haue called out and selected simeon , as a candle set on a hill , as a beacon on fire , to giue light to the world ( if shee will open her blinded and beetle eyes ) how to walke to sion , through this vaile of life , euen in the darke and k shadowie night of death . simeon a fit obiect for vs to reflect the eyes of our intellectuall powers vpon , in the prosecution of this sad and sable subiect of death : in which consider , first , the title of the text ; secondly , the text it selfe . for the title , antiquitie , and our church denominates it , the song of simeon , meerely swan-like and cygnean , pious and propheticall . i might easily runne descant and diuision vpon it , sorting it out into his seuerall parts ; shewing . . the ditty ; . the matter ; . the manner ; the harmony ; . the time ; the tune : with all such obseruances in vocall musicke , substantiall and circumstantiall ; euen from the ground of this scripture . but my part now is , rather to sigh then to sing , vnlesse dirges and madrigals , fitter for heraclitus his part then democritus , yet i cannot but so farre condescend to this cantion , as to commend this diuine canticle for the excellencie , and to consider in it , the ground of it , nature ▪ and proprietie . for the excellencie , it is of that puritie and perfection , that i wish it might be a rule and a square to our irrigular and vnlimited licentiousnesse in singing , that our hearts were rightly tuned by the spirit of god as was simeons , verse . that our tongues were the pennes of this ready writer in our ditties , that so wee might sing the prayses of the king : but alas , our songs are commonly rather from sod●me then from sion ; rather sensuall then spirituall , carnall then christian , satanicall then sacred , rather to the honour of bacchus , priapus , and venus , pleasing the flesh ▪ the world , and the diuell , the vvorlds worshipped trinitie ; th●n to the glory of the immortall and indiuisible trinitie : witnesse the vaine , vile , wanton , vicious , loose , licentious , venerious songs and sonnets of poets and poetasters of our times : . which may not onely be seene extant : . but euen are chaunted and carolled out , by fooles and fidlers , vnprofitable moathes of the earth ; which liue eyther in no calling , or in a sinfull calling : . heard , receiued , applauded , approued , laughed at by all the licentious prodigals , loose gull-gallants , epicures , and carnalists , ordinarily in euery ordinary , inne , tauerne , ale-houses , and the like : oh therefore whose heart smites him in this kinde , let him reforme this sinne , whether actiue or passiue , in delighting or desiring to say , sing , or heare these organs of sathan , and those bellowes of sinne and vncleannesse . turne now the streame another way , let iordan runne backe-ward . if thou beest afflicted , pray : take out this rule , so did moses , manasses , dauid , the israelites , and all gods saints . art thou merrily affected ? sing : but what ? psalmes , psal . . hymnes , and songs , and spirituall psalmes , making melody to the lord in your hearts : therefore as i would propound dauid and ezekias , as true patternes for all mourners ; so simeon and zachary , as spectacles to all singers . as in instrumentall musicke , the strings that are out of tune , must be set vp to those that are in tune : so when thou singest vanitie thy heart and tongue , which are distracted , distempered , and out of tune , must be set in the right key , as was simeons ; then thou shalt sing at thy departure out of this worlds prison , as a paul and silas did in prison . thou shalt sing hosanna's in heauen , when thy friends sing thy funerall neniae on earth . the ground of this song is christ , the messias , sauiour , and saluation of israel , the redeemer of his people , as the word cals him b ; as the angell christens him from c god ; which sauiour , as he was promised to d a●am , the promise renued to e abraham ; prefigured in the leuiticall law , and those mosaicall types and ceremonies , aarons rod , the pot of manna , the watry rocke , the scape-goat , the brazen serpent , the blood of sacrificed beasts and bullockes , and the like ; prophesied of by all prophets f , great and lesser , from moses g to malachie : so being now reuealed and exhibited , is the ground of simeons song , and the matter of his inward mirth , breaking forth like a fire long kept in , into these outward modulations . his practise is our precept ; all our ioy must be in christ , and for christ . in christ reioyced the patriarkes , when they did but see christs day a farre off , thorow the cloud and the vayle , as did h abraham . in christ reioyced the prophets , i esay , k ierem● , ezekiel , &c. in the heate of their persecutions being refreshed with the vision of that incarnate babe , l prince of peace , branch of iesse , eternall counsellor , which they did preach , and of whom they did prophesie . in christ reioyced the apostles , peter , iames and iohn ; yea , paul a himselfe in the midst of stripes , whips , and imprisonment . in christ reioyced the ancient martyres , policarpus , ignatius , cyprian , euen like the three children in the middest of the fire c . in christ reioyced the ancient fathers , augustine , ierome , bernard , &c. witnesse their words , works , and writings , amongst the rest , of him that could say , deus meus & omnia , my christ and all things ; wife , childe , friend , father , ioy sufficient , efficient , in life and death . nay , lastly , as with christ , so in christ , and for christ , reioyced the d angels in earth and in heauen e : be glad then oh yee righteous , and reioyce ye that feare the lord , as the angels f to the shepheards , as esay to the church , g for , vnto vs a childe is borne , and a sonne is giuen : for , to vs is borne a sauiour , in the citie of dauid , which shall deliuer all his israel from their sinnes , matth. . . luke . . many and manifold are the ioyes of the sonnes of men , as dangerous , as diuers ; few with those sonnes of god by creation and adoption , angels and saints , reioyce in , or for christ ; but sinners according to the diuersities of their darling sinnes , solace their soules in such contents , as i may call meerely antichristian , and against christ , and the lords annoynted , in which they please themselues and displease him ; content their flesh , but crucifie christ , and grieue his spirit . nabal h , and baltazar i , the epicure and drunkard , hath ioy enough in his feasts and festiuals : the colour of the wine delights his sight , the relish his deuouring sense , like a base bagge-pipe , hee makes such musicke as the diuell daunceth at , when hee is full . the vsurer , the worldling , and the miserable able miser hath his heart rauished when his eye reflexeth vpon his glittering idoll , and golden god , the calfe that this beast bowes too . the impure onan k , filthy fornicator , and inexcusable adulterer , which like to salomons foole l , goes into the harlots house , and like ieremies neighing horse m , without vnderstanding n , runnes after his neighbours wife , like the oxe to the slaughter o , to his owne destruction p ; delights himselfe ( as the swine in the mi●e , as the toade in the puddle , as the panther with excrements q , as the scarabean flye with ordure and filth , as the diuell his father r , amongst filthy hogs s , ) with his vncleane courses and discourses ; feeding his appetite with strange flesh t , as the lusting israelites with loued and loathed quayles v , as the italian pselli and mersi feede on poyson : his chiefe ioy is to touch and taste sodomes apples , and the forbidden fruit ; his onely paradise , the ioying in , and inioying here ( which hee dreames of hereafter , ) a turkish heauen , a mahumetaine portion of wine and women : as for christ hee hauing no heart at all , hosea . . can haue no heart to him , neyther in delighting in him , or desiring him , no more then the very diuels themselues , who quaked and trembled , and made out cryes and exclamations , at the very sight of him , luke . . . so all other libertines amongst vs , haue some v herodias or other , some one beloued sinne which they more loue and like , and ioy in then in the worlds sauiour . as some in their carnall companions and vvicked associates , vvith whose dispositions and conuersations , as they receiue as much infection in their soule , as their bodyes from a pest-house ; so they haue their refections , as u baltazzar and sardanapalus had with their queenes and concubines , and so in the rest . well , these carnall and common christians , which haue as much zeale to christ , and loue for christ , as common women , plainely demonstrate that they haue the spirit of sathan , and not the spirit of god , as had simeon . and therefore as they ioy not in christ , neyther doth he ioy in them , no more then a chaste bridegrome in a whorish spouse , as they desire not him , he desires not them , nor their company in his chamber , no more then hee did the foolish virgins x ; as they delight not in him , he delights not in them , no more then a man delights in his crucifier and tormenter ; as they loue not him , so hee loues not them , no more then he doth cain y and esau z , whom the lord hated . as peter said to simon magus , so i say to them , they and their money perish together a , they and their lustfull pleasures perish together , as did z●mri and cosbee b ; they and their gold perish together , as did achan and his wedge c ; they and their idols perish together , as did the israelites and their calfe d ▪ they and their sinnes perish together , as did the murmuring rebels in the wildernesse ; they and their companions perish together , as did corah and his complices e : cursed be their sinnes , and their societies , like sim●on and leui , brethren in iniquitie f : so let them perish , lord , that are thine enemies , like the vntimely fruit of a woman . if any loue not the lord iesus , let them be accursed , anathema , maranatha . if any reioyce not at the birth of a sauiour here with simeon , let the sunne of all their carnall ioyes s●t , and be eclipsed in the cloud of death . secondly , as wee must ioy in christ , so wee must ioy and reioyce , and be thankefull for christ ; yea , for all the blessings and the benefits that wee receiue in and from christ , temporall and spirituall , externall , internall , or eternall : so was simeon here , his song is eucharisticall and gratulatory , for the reuelation of christ ; hee blesseth god that hee liues to see the conduit and the fountaine of all blessings to his church , christ the messias . and since his deuotion is our instruction , christians must be thankefull for christ . thus all the faithfull and beleeuers when christ was borne offered vp their tributarie prayses , the sacrifices of their soules , breaking out into holy hymnes and songs . the angel did caroll out , glory be to god on high g , so the easterne magi h , the zealous shepheards i , glorifie god : the blessed virgin magnifies the k lord : elizabeth , and the prophecying babe within her wombe l , leape and reioyce : anna m , zachary n , and simeon , are not behinde with their parts , in continuing their prayses ; and so must wee with our best hearts and affections , make vp the quire , since wee haue no lesse interest in , nor no fewer priuiledges by christ , then they . the reasons to inforce this duety , are these : first , if the saints of god in the old testament were so thankefull for their temporall protection , preseruation , and redemption from their outward enemies , the egyptians , amalekites , canaanites , ammonites , moabites , philistines , &c. by temporall sauiours , moses , ioshua , gideon , iaphte , sampson , dauid , &c. as may be seene in the spirituall songs of moses , and aaron , and miriam o , and deborah , and baruch p , and dauid q and iudith r : how much more ought wee to burst forth into prayses , for our spirituall deliuerance from the flesh , the world , the diuell , that pharaoh , and from his aegyptian yoake , from hell , death , and damnation , by that messias , of whom these earthly and terrestriall sauiours were types and figures . secondly , gratulation and thankefulnesse is a duety commanded psal . . . thes . . . therefore wee must not be immorigerous and disobedient to gods commaund , no more then paul was to the heauenly vision s , vnlesse vve be found fighters , and rebels , and traytors against god. thirdly , it is a species , and part of prayer , and so of gods spirituall worship , phil. . ephes . . fourthly , by this duety wee glorifie god which is the end of our creation , psal . . . fiftly , . it is a seemely thing , and becommeth the saints to be thankefull , psal . . . . it is a very good thing to praise the lord , psal . . . . it is a pleasant thing , and praise is comely , psal . . . sixtly , the very heathens haue commended it , and the beasts haue performed it in their bruitish manner , to their benefactors , as appeareth in androdius his t lion. seauenthly , an vnthankefull man is hated of men , accounted as a viper , and an vnprofitable burthen to the earth v : the very light of nature , and common humanitie cryes out vpon it . eightly , god vpbraydes and brands his dearest children for the omission of this duetie , chron. . . ninthly , the omission of this is a signe of a proud heart , and brings downe gods wrath . ibidem . tenthly , this is the conuersation vvhich wee shall haue in heauen , euen to praise god , especially for the redemption of the world by christ , phil. . . reu. . . reu. . . . this is the life that the angels leade , therefore vvee ought speedily to inure our selues to it . this must excite vs to be more carefull in performance of this duety : it is a blame and a blemish to be vnthankefull to man , as iudas was to christ , as the iewes and abimelech to gideons children u , as pharaohs butler to ioseph x ; much more to god. it is a sinne , and an abhomination to be vnthankefull to god for temporall and outward blessings , as health , wealth , life , libertie , children , &c. so for the vse of the creatures . christ vpbraydes the nine lepers for this sinne luke . . and sure those that vse the creatures prophanely , as dogs , and swine , and beasts , neuer looking to the holy and religious vse of them , as sanctified by the word and prayer y , they are worse then the doues and elephants , that at least looke vp to heauen when they eate their meate : but if we be vnthankfull for the incarnation , death , and passion of the creator , that in his humanitie was made a creature a , and subiected to death b , to redeeme vs the slaues and vassals of sinne and sathan , from the first and second death c ; our sinne is in a higher die and graine of ingratitude : wee are more not onely vnchristian , but viperous , and inhumane then the sauage getes and sauromiataines . alas then , how many are vnlike to thankefull simeon ? hour many are seemingly and hypocritically thankefull for outward things ? they are ready in euery company to thanke god oft times in the pharisaicall pride of their hearts d , for full basquets and rich store-houses , abundance of talents , fruitfull wife , for their oliue branches , their children , but the same men are neyther vocally nor really , in words or workes , thankefull vnto god for christ iesus , for the benefits vvee haue by him , . of election , . vocation , . iustification , . redemption , . sanctification , and title to . glorification ; for his . word , . gospell , . sacraments , . ministers , . ministerie : for these , ne verbum quidem , not a word , there is altum silentium , as mute as fishes . all naturall and morall men in this are mutes , and not consonants , as it is most consonant they should be . or if they speake a gratulatory word , their hearts are as farre from it as heauen from earth ; at least their workes proclaime open warre and hostililie against the lords christ , kissing him with iudas in outward profession , crying aue , and all haile with the iewes , when ( their liues being all hell ) they cry crucifie him in their conuersation , psal . . . and thus much for the title , now to the text , lord now lettest , &c. euery word hath his waight without torturing the text ; these things are obseruable : . simeons compellation ; lord : . his desires limitation ; now : . the acknowledgement of the diuine permission ; lettest thou : . his proper appellation , thy seruant : . his desired dismission ; depart : . his hoped pacification ; in peace : . his grounded resolution ; according to thy word : of which in order . simeons compellation . in this word , lord. some take lord , essentially for the whole trinitie , iehouah elohim ; some personally , for one of the persons , for indeede the vvhole trinitie , and euery person in the trinitie , is oft in the scripture tearmed by this vvord lord. some appropriate it here to god the father , some to christ the sonne , so e theophilact and euthumius : some to god the holy ghost , so f athanasius . apply it vnto christ , and then you haue to consider a great mysterie , a great mercy , god manifested in the flesh , iustified in the spirit , seene of angels , preached vnto the gentiles , beleeued on in the world , and receiued into glory ; for that incarnate babe , vvhich simeon hath in his armes , in respect of his humanitie hee cals him lord , in respect of his diuinitie , from whence wee see demonstratiuely , what all orthodoxe antiquitie affirmes , the testimonie of scriptures g , harmony of all reformed churches h , generall and prouinciall concels , seuerall creedes , both apostolicall and nicene , confirme , that christ the messias , the sonne of god i , is both k god and man l ; christus deus de patre , homo de matre , &c. god of his father , man of his mother m : of his fathers immortalitie , of his mothers virginitie : of his mother without father , of his father without a mother ; a priest for euer after the order of melchisedech n : without father as hee was man , without mother as hee was god : of his father without time , of his mother without seede : not borne without eyther man or woman , as was adam o ; nor of man without a woman , as was eue p : nor of both man and woman , as are wee the posteritie of adam and eue ; but of a woman without a man , patrem habuit in coelis , matrem quesiuit in terris q , hauing a father in heauen hee sought for a mother in earth ; yea , such a mother as made the mystery so miraculous , as all things in heauen and earth cannot paralell or patterne it : for these three things in this one are accomplished of god , admirably singular , and singularly to be admired ; deus & homo , mater & virgo , verbum & caro ; to wit , god and man , a mother and a maide , the word and flesh , vnited in one . a mystery neuer sufficiently to be admired ; vt propter nos veniret in mundum , per quem factus est mundus ; a mercy neuer enough to be magnified , of men and angels ; that for our sakes hee should come into the world , which made the world ; that the creator of mary should be borne of mary , that dauids lord should be dauids sonne ; hee which was long before abraham , the seede of abraham ; the maker of the earth made of the earth ; that as in the nonage of of the world man was made after the image of god , so in the dotage of the world , god should come in the similitude of sinfull man ; that god should be made man , that man should be as a god ; that god should descend downe to the earth , that man should ascend vp to the heauen . oh wonder at this you that wonder at nothing : for my part ( saith cyprian r ) i doe not admire the beautie of the sunne , the colours of the raine-bow , the glory of the moone , the motion of the heauens , the fixed stabilitie of the earth , the ebbing and flowing of the sea , the varietie of the creatures , the alteration and succession of times and seasons , nor any thing else amongst all the creatures , celestiall and sublunarie ; but this i admire , and for euer will , deum in vtero , creatorem in creatura , &c. god made man , the creator borne of the creature , and for the creature ; yea , the mighty god before whom the heauens shake and the mountaines tremble . a little infant in the armes of a virgin mother , in the armes of old simeon an aged father : this is such a worke , such a wonder , that i say with s. ierome s , quod natura non habuit , &c. that which naure had not , which vse knew not , which reason was ignorant of , mans minde vncapable of , which the cherubins conceiued not ; the angels , till reuealed , vnderstood not , which all the powers of created nature vvere amazed at , came to passe , when christ by his incarnation , did vnite the humanitie to the diuinitie , in a true , naturall , reall , and hypostaticall t vnion . oh therefore let vs reape the fruit of this vine , since he is come from heauen to earth , to marry vs in our owne nature v , nam vt sponsus & sponsa in thalamo , &c. for as man and wife are one in the bride-chamber , so god and man one christ in the wombe of the virgin. oh let vs labour by faith to be vnited and marryed vnto him , to be made members of this head , branches of this vine , buildings vpon this corner-stone , parts of his body , spouses of this bridegrome , that with the vvise virgins being contracted by faith vnto him here in grace , the marriage may be solemnized in glory . then shall wee truely be kissed with the kisses of his loue u : oh foelix osculum x , &c. oh happy kisse , which is not a ioyning of lips , but a ioyning of loues betwixt god and man. secondly , was this lord borne man , for vs , let vs labour to be borne againe to him in that spirituall new-birth and regeneration , which the scriptures call a new creation a , a holy turning b , change c , and conuersion d of the whole man , in the renouation of all the powers and faculties of body and soule , superiour and inferiour , both in the intellectuall parts , as in memory , will , vnderstanding , &c. as also in the lower faculties , irascible and concupiscible : this new birth which the prophets haue continually vrged e , which iohn f baptist and the disciples haue preached g , which paul h and the apostles haue continually pressed in their sermons i and writings , which our sauiour christ himselfe , both in his publique preaching k , and priuate conference with nichodemus l , hath so doctrinally explained , and by application inforced to be performed of all , vnder paine of damnation m , it is so needfull , nay , of such absolute necessitie to be practised of all christians chiefely , that till a man bring forth the fruits of it , worthy repentance and amendement of life n , he is but like the barren figge-tree o , corrupt and twise dead p , without either sap of grace , or blossome of goodnesse , fit to be hewen downe , and cast into the fire q ; nay , a beast and no man ; a foxe , a viper , a dogge , r filthy and vncleane , as were herod s , the iewes t , and the v cretians : nay , a horse u , and oxe x ; nay , worse then the oxe and asse y , then the horse and mule , without vnderstanding , vnwise , a disobedient , rebellious , fooles b , blinde men c , naturall men , without god in christ , aliants from god , and strangers from the common-wealth of e israel , miserable , naked , and wretched men f : for whom is reserued hell g , and the second death , wrath h and vengeance , d fire and brimstone i , storme and tempest : exclusion out of k heauen , and intrusion , and eternall inclusion in the bottomlesse pit , with the diuell and his angels l , insomuch that as augustine well , nasci , & non renasci , generari & non regenerari , for a man to be borne and not to be borne againe , to haue the nobilitie of the first birth without the new birth ; be hee what hee will be , prince or potentate , king or kesar : or the worlds monarch , a second alexander , if hee haue onely generation from adam without regeneration from the spirit of christ , the second adam ; if hee be not borne to him by water and the spirit , that was borne and dyed for him , comming by water and by bloud m , hee had better as the scripture saith of iudas , that hee had neuer beene borne n , nay , that a milstone had beene hung about his necke ▪ and hee throwne into the sea the first houre hee was borne , for then he should haue bene damned for his originall sinnes : but his damnation shall now be aggrauated for his actuall sinnes ; chiefely , for this sinne of omission , in liuing so long within the church , without the life of grace , ( like a rotten bough , or woodden legge ▪ ) no part of the root of iesse o , or body of christ , without regeneration , in not beleeuing in , or liuing like that light which for that end came into the world p : those which before sate in darknesse , and in the shadow of death , being illuminated q , should cast off the workes of darkenesse , and walke like the children of the light r , like disciples of this lord , who was made man , to redeeme sathans slaues into the libertie of his owne sonnes . secondly , in simeons compellation , lord , let it rectifie our practise : wee vse or rather abuse this great and glorious name in our mouthes at our pleasures , not onely in rash , vaine , and false swearing and forswearing , to which sinnes there belongs a swift curse a , but without reuerence , respect , or regard in our ordinary and customary talke , which at euery word , and vpon euery triuiall and friuilous occasion , is stuffed out with foolish and vaine admiration , as oh god , oh lord , oh iesus , oh christ b , tossing like a tennis ball this great and fearefull name , the lord our god , the mighty iehouah , which the very iewes feare and tremble to nominate at this day . others againe , in their pharisaicall orisons , paganish prayers , heathenish bablings , vse this word lord , in their tantologies and repetitions , as the papists the word iesus , euen like a superstitious popish charme , thinking to be heard for their much babling c ; nay , imagining ( which is the grosse and foggy ignorance of our both vulgar and vicious common and carnall people ) that if euen in the houre of death , like the theefe on the d crosse , or in their old age with simeon , they cry , lord , lord ; if they can haue time but to say lord haue mercy vpon them , they are cocke-sure of heauen , it is no matter how they liue . ans . it is true indeede , if they had the faith of simeon and the penitent theefe ; if they had the spirit of god , and zealous hearts , like them , they should be heard and helped : yea , inter pontem & fontem , crying betwixt the bridge and the riuer , betwixt the axe and the necke ; for , velox spiritus sancti gratia , the spirit is nimble and speedy like the winde , in breathing grace : and , penitentia vera non sera , true repentance is neuer too late , and hee that cals vpon the lord shall be e saued : but alas , then thou must call vpon the lord with such an heart as did simeon : for , the lord reiects and abhors all prayers that come not from the f heart , as hee did caines sacrifice g , as execrable and abhominableh. but now , thou that hast liued in sinne , in health and in youth , in thy old age , and in sickenesse , by these sinnes , art likely to be depriued of gods spirit , and of thine owne heart . for , as sinne quencheth the spirit , as vvater quencheth fire : so , it takes away the heart , ose . verse . therefore nabal vvhen hee dyed , hee vvanted his heart : it was dead like a stone h . now thou nabal , thou foole , thou stony heart , what profit wilt thou haue in crying lord , lord ? thou maist cry so till thy tongue cleaue to the roofe of thy mouth : thou maist howle vpon thy bed like a wolfe i , and yet the lord stoppe his eares from hearing , and folde vp his hands from helping . the foolish virgins knocked and cryed , lord open vnto vs , yet were shut out , so shalt thou . mat. . for , not euery one that saith lord , lord , shall enter into the kingdome of heauen , math. . . but hee that doth the will of god , as simeon did : now , the will of the lord is , that thou shouldest repent betimes , call vpon him , pray vnto him , and prayse him , but all from a touched heart . his desires limitation . in this word , now. the second thing obseruable here is his desires limitation , in this word now : which denotates the time present . which word , like all the rest in the scripture , hath his weight ; for , as s. ierome once obserued , nulla littera , nulla syllaba , &c , no letter , no syllable , nay , no tittle , no pricke wants his energie and force ; or is vnsignificant in the originall . here simeons minde may be thus expressed ; lord it hath pleased thee of thy mercy , not my merit , to giue mee a reuelation , that i shall not see death , vntill i see the annoynted of the lord , verse . now by the motion of thy spirit , comming into the temple , verse . i perceiue that this babe that is brought in hither to be done vnto according to the custome of the law , by his parents , is annoynted and appoynted to be the prince , and priest , and prophet of his church ; therefore lord , now i am willing , nay , desirous to depart in peace , since i haue in mine armes the prince of peace , in my heart the spirit of peace , in my conscience inward peace : thou hast kept touch , and performed what thou hast promised : i haue my expectation satisfied , my desires accomplished , therefore i desire not to liue any longer . i am an aged man , and ready to be gathered to my fathers ; a ripe apple , fit to fall from the tree , i cannot liue long by the course of nature , i desire not to liue long by the instinct of grace : it is better for mee to remoue out of this tabernacle , then to runne further in the pilgrimage of my few and euill dayes : better to depart in peace , then continue in this worlds prison . i know i must dye : neuer so well , neuer so willingly as now , euen now , when i haue in mine armes the conquerour of death , the lord of life . wee see in simeon , that the godly haue oftentimes diuers raptures and sweet ioyes , as in life , so chiefely in their dissolutions . so had steuen , when about to be stoned , hee saw the heauens open , and the sonne of man standing at the right hand of god , acts . . such feelings diuers of the martyres haue had at the stake , nay , euen in the heate of flames and fires , so experimentally , that mr. glouer knew as well when gods spirit came to him , as a cold body feeles externall heate or warmth : so comfortably , that good cra●mer indured the burning of his ( once guilty ) hand with lesse motion , then some abide the goute or tooth-ach . many such rauishments and inward comforts diuers of the saints haue felt , ( how euer at other times with perplexed iob , and penitent dauid , so deiected , as though they were reiected of god , ) that they haue desired the lord a while to with-draw his presence , the weake vessels of their fraile nature not being able to containe that fulnesse of the spirit which they haue felt . such an extasie was paul in , when rapt vp into the third heauens , hee heard verba ineffabilia , words not to be vttered , himselfe transposed from himselfe ; whether in the body , or without the body hee wist not : hee was more then in an ordinary rauishment , in his sure sanctuary that he had against principalities and powers , life and death , &c. built vpon the sure anchor and corner-stone of gods loue to him in christ : so in his annihilating and vilifying all things , as pharisaicall learning , birth , knowledge , riches , and the like , as drosse and dongue in respect of the excellent knowledge of christ iesvs , and him crucified : so when hee was ready not onely to goe to ierusalem to bee bound , but to dye for christ : so in his expectation and assurance of that crowne vvhich christ , that righteous iudge , would bestow vpon him , hauing fought a good fight , and finished the faith , his affections were inflamed , his spirit wondrously reioyced , his heart ouer-ioyed , and his desires transcendent . the like iubilies haue many of gods children kept with their god , in such extasies of ioy , as haue shewed themselues ( like the sunne-beames through a cloud ) through the vaile of the flesh , euen in outward alterations , and symptomies . some in their meditations , hauing their thoughts so sequestrated , and their spirit so abstracted from all earthly things , that their corporall senses haue not perceiued outward obiects : no , not so much as the sound of bels neare ringing . others haue forgot their repast and feeding , the loue of christ being better then wine , and the taste of the spirit sweeter then honey , and the honey-combe : such things the papists write of their aquinas , bonauenture , katheran of sienna , &c. and other their monkes , friars , virgins , vestall votaries ; but surius is vnsure in his reports , lippomanus his lips are not freed from lies , and marrulus makes and marres many fables . it is more likely vvhat is writ of augustine and bernard in their soliloquies in this kinde . others haue expressed their inward raptures , in their very countenances , as moses and steuen , whose faces so shined , when the one had beene on the mount with god , the other disputing for god , that they seemed like the faces of angels , acts . . others haue beene so carryed away in such glimpses of glory as the lord hath shewed them ; they haue beene so inebriated and spiritually drunke with the wine of the spirit , that they haue not knowne what they haue said , as peter in christs transfiguration , mat. . others haue neuer beene satisfied vvith commerse with god , in speaking with god , and speaking to god , by reading the word and prayer : some reading ouer the bible foureteene times in a yeere , as alphonsus ; others as constantly as cyprian read tertullian , or alexander , homer : others trauelling in their iourneyes , as phillips eunuch , acts . others at their tables , as duely as their meate : others praying three times a day , with daniel ; thrice with paul ; frequently , yea at midnight , with dauid and silas ; so long , so oft , till their knees were growne as hard as the earth they kneeled on , as ierome in the desart : others seauen houres together , ( yet obseruing none canonically ) as father latimer : so haue they chawed their chud on that hidden manna which god gaue them , hauing still a godly dropsie , ( like the worldlings golden dropsie ) vnstanched . others haue fallen into bodily dead sownes by their heauenly visions , and rauishments of the inward man , as iohn surnamed the diuine , reuel . . . . such , daniel , dan. . . . when groueling on the ground , hee lay as dead ; so ezekiel by the riuer kebar , with many moe . now , the reasons why god doth thus delight , and oft , as it were , ouer-ioy his children are : first , to giue them some taste and feeling of his loue and fauour to them , euen as a master will oft shew to his seruant some argument of his loue , and a father declare to his childe some testimonie of his fatherly affection : so deales god with his . secondly , to incourage them against crosses : the marriners heart would breake , if he should alwayes be tossed in such stormes , as ionas and paul tryed , without euer any merry gales . the traueller would be too much perplexed with continuall sh●wrings and tempests , without any intermission or interposition of refreshing sunnie beames : so were the world and worldly woes insufferable and intollerable to a weake and wearied christian , if the holy ghost the comforter , should not wonderfully blow and breathe , and reflexe vpon vs. thirdly , that they may haue some good relish and feeling of those better and more lasting and euerlasting ioyes , of which they shall haue ere long the fruition , of which these are certaine images and ideaes , sparkes and reflexions : for , euen as the wicked and the reprobate , in the rage and hell of their conscience , feele oft-times certaine flashings of hell-fire , which are as it were summoners to iudgement . heraulds of their damnation , and prologues of their tragicall execution : so god distils into the hearts of the righteous hidden and holy heates , as it were drops of that fountaine of life with which they shall be refreshed ; and glimpses from the sunne of righteousnesse , with whose beames they shall be rauished . vse . this then , first , reformes their mindes , or refutes their madnesse , that thinke the estate of grace to be most comfortlesse . many millions in the world thinke the professors of the word to be depriued of all inward and outward ioyes ; men as retchlesse as richlesse , as forlorne in their soules as forworne in their bodies ; they appeare to them as budlesse and beautilesse trees , and withered branches : and why ? because they cannot discerne any thing in them but sighing and sobbing , and wayling and weeping , and melancholy , and solitarinesse : they will not be sociable with their neighbours in gossipping and company-keeping , in walking abroad and talking , in pratling and prating at home , in meetings and merriments in tauernes and tipling-houses , in feasts and frolickes , in sports and pastimes , in dallyances and drinkings , in gurmundizing and gluttony ; they neyther care for worldly play , as carding or dicing , &c. nor to see playes , the baudes of loose lust : therefore they maruell how they liue since they are neuer merry . hence the lords owne simions , gracious and godly men , such as haue set their faces to sion , framed aright their life , and fitted for death , are censured and derided , as dastards and dotards , as silly and simple , as monkish , monasticall , stoicall , and vnciuill men ; nay , as fantastiques and fooles : hence comes the hellish prouerb , gods follower , gods fooles ; that , gods sheepe , gods geese , gods gauders , and such like blasphemies : but alas poore deluded soules , they must know that as our sauiour christ had meate to eate vvhich the iewes knew not of , and as he was to goe whither his disciples wist not of ; so the true christian and beleeuer hath comforts here , that the world knowes not of , and is to goe to endlesse and prizelesse comforts hereafter , such as worldlings wot not of : here they haue the testimony of a good conscience , as had * paul , which is a continuall feast , a continuated christmas ; alwayes iubile yeere , the golden bed of salomon , the beautifull porch of the temple , fidus acbates , a holy and a happy companion . secondly , they haue the loue of god shed abroad in their hearts by the spirit of god. thirdly , they haue those extraordinary ioyes , and sodaine extasies , chiefely in their soliloquies and deuotions with god , the sunne of his goodnesse shining vpon them , in the heate and light , in the comfort , and power of the spirit , euen after they haue rayned , powred , and showred downe their teares into the lords bosome , which they would not exchange for crownes and empires . fourthly , like steuen and paul , and simeon here they are euen filled with the holy ghost , tasting of such ioyes ( which are but the first fruits of the spirit , and the earnest of their inheritance in heauen ) as none know , but those vvhich experimentally feele . for as none knowes the loue of a parent to his childe , but those that are parents ; nor of a good shepheard to his sheepe , a good pastour to his people , but hee that is a good shepheard indeed : so none knowes the comfortable condition of a good christian , liuing and dying , but hee that is a christian indeede ; a common christian , a naturall man , a wicked man , a ciuill honest man knowes it no more then a young childe doth greeke and hebrew ; discernes it no more , then a blinde man doth colours ; feeles it no more , then a stocke , or a stone , or a dead man ; esteemes it no more then esau doth his birth-right , or the prodigo his patrimonie ; then aesops cocke , a pearle : accounts of it ( as the iewes and gentiles , and all profane men account of the gospell ) euen meere foolishnesse ; and therefore they so blatter and blaspheme , and like bruite beasts speake euill of those things , and those persons which they know not ; but i will assure thee , how ere thou thinke the poore and penitent christian , the sincere and zealous , to raue , as the iewes thought of ieremy , to be distract , or mad , or besides himselfe , as festus thought paul , as christs country-men thought of our sauiour , to bee simple men , and fooles , &c. yet neuerthelesse they know , with dauid , that it is better to be a doore-keeper in gods house , nay , to suffer affliction , with moses and gods people , then to inioy the pleasures of sinne , then to inioy all the priuiledges in pharaohs court , then to reioyce here for a while , with diues , and salomons young man , and then to quake in iudgement and be damned in hell : yea , they euen in this vaile of teares haue more ioy in their fasting then thou in feasting ; more in praying , then thou in playing ; more in sighing , then thou in singing ; for euen in the midst of mirth the heart of the vvicked is heauy , vvhen god strikes , and conscience gnawes ; but the godly are merry in prison , are comforted in persecution , reioyce after stripes , prayse god , in the deepe , and in the whales belly , blesse god after hee hath smit them , and exult in spirit in their old yeeres , as did simeon . besides , thy ioyes are vaine , vile , carnall , sensuall , like thy selfe ( like the horse and oxe , that delights onely in a good fat pasture , though the pinfold , and the slaughter-house be the next dish : but theirs are pure , chaste , sincere , heauenly , eternall , like that god that sends them , like that spirit that workes them : therefore get thine eyes opened to see thy miserie , and ioyne thy selfe to them whom now thou despisest , ( as rahab and ruth did to the true church ) that thou maist finde mercy . secondly , whereas simeon is now willing to depart , hauing seene christ , and so reioyceth in this expected obiect : it is obseruable , that the patriarkes all of them in their times and ages expected christ , euer since the promise of this messias was made vnto our protoplasts , our first parents , adam and eue : simeon lookes for him here in his generation , so did the church of ierusalem , so did the rest in their generations . eue thought he was then come when shee bore caine , confessing that shee had receiued a man from the lord , gen. . . abraham desired to see his day . iacob wayted for his saluation , gen. . . moses desired god to send him to deliuer israel out of aegypt , exod. . . iob vvas comforted in this expected redeemer , iob . . yea , many prophets and righteous men desired to see the things which wee see , euen the maiestie of god clothed with flesh , as a man is shod with sandals on his feete . and sure the ancients for this cause much extenuate the polygamie and multiplicitie of wiues of the patriarkes , as of iacob , &c. as also in taking their maides as concubines ; which they say was done , non propter libidinem , sed propter prolem , not for lust , but for multiplying a holy seede : euery one in their dayes desiring to propagate the promised seede of the woman . in which wee see gods great mercy to vs now vnder the gospell , more then to those vnder the law : for , then came into the world the great physitian of the world , to cure the great patient , which was the world ; which so long did languish ; when we stood in most need of him . the former ages had but a glimpse of this light of the world ; they saw him but darkely and obscurely , tanquam in speculo , tanquā in anigmate , as it were in a cloud , in a glasse , in leuiticall shadowes ; but wee see him clearely , euen fully , as the sunne at noone day : perspicuously in the gospell , euen as the wise-men saw him in the stable , as simeon and anna in the temple : wee haue an happier vision of him then they , euen as the angels more then wee , hee came indeede to the beleeuers comfortably , powerfully , typically ; but wee receiue him , as simeon did , personally : hee came to adam , with the promise , in the time of despayre : to abraham , with supply , in time of sacrifice : to isaac , with reliefe , in time of famine : in time of exile , with honour , to ioseph : in time of persecution , vvith comfort , to elias : in time of battell , with an hand on gideons hilt : with an eye , to the stone from dauids fling : in time of inuasion , with triumph , to ezekias : alwayes hopefully , helpfully to his church . for which cause , hee is called , the starre of iacob , the lyon of iudah , the rod of isaack , &c. typically hee came in circumcision , rom. . in the paschall lambe , iohn . in manna , iohn . in the brazen serpent , iohn . in the arke , and on the altar , &c. hee came figuratiuely , as our rest , in noah ; our increase , in ioseph ; our loue , in dauid ; our peace , in salomon , our saluation , in ioshuah , &c. but now hee is come to vs personally , in the assuming our nature , in the fulnesse of time , saith paul , gal. . . to free vs from all time , saith bernard . note his mercy , hee came to vs voluntarily , non compulsu patris , sed consensu sui , not by compulsion from his father , but by his owne consent : non ex necessitate mandantis , sed ex voluntate venientis , saith chrisostome . yea , vltro venit & sponte , se videndum att●lit , occidendum obtulit , greg. of his owne accord , yeelding himselfe to be seene of men , to be slaine for men . yea , prepria benignitas inuitauit , misericordia traxit , veritas compulit ; his benignitie to vs inuited him , his mercy drew him , his truth compelled him , basil . here is his mercy for our consolation . vse . oh let vs walke worthy of this grace and mercy , for an vse of instruction : let vs runne after the sweetnesse of his odours ; let vs follow his footings , since hee came to leade vs ; let vs worke out our saluation with feare and trembling , since hee came to saue vs , tim. . . luke . . let vs returne to the bishop of our soules , since hee came to finde vs , as lost sheepe ; let vs be no more the slaues of the diuell , since hee came to dissolue the workes of the diuell , iohn . let vs entertaine him , as did zacheus , and retayne him , as did iacob , when hee would not let him goe till hee blest him ; let vs feast him , as did mathew ; wash his feete with our teares , as did mary ; seeke him sorrowing , as did his mother ; prepare for him an vpper lodging to eate his passeouer in , as did his disciples , euen our bodies and soules , the temples of his spirit ; let vs walke nearer to sion in this our light , since the sun is come so neere vs , nay , euen to vs , then the patriarkes did in their darkenesse vnder the vayle and cloud of the law. vse . let vs now come to the tryall , and bring our practise to the touch-stone ; and wee shall be found as vnworthy of christs reuelation to vs , as vnthankefull for his manifestation amongst vs , as the very iewes themselues ; nay , let vs compare our selues with them , and wee shall iustifie them , as they did sodome . euer since christ dwelt amongst the sonnes of men , the kinde of his vsage hath beene too vnkinde ; the course of his entertainment hath beene too course ; the forme and manner of his welcome , deformed and vnmannerly : the world hath beene still so weake through ignorance , as not to know ; or so wicked through ingratitude , as not to acknowledge ; or so corrupt by nature , as not to welcome the word incarnate , the lord of nature . for , euen in his birth at bethlem , howsoeuer hee had the hearts and admirations of some few , some handfuls ; as of anna , simeon , zachary , elizabeth , &c. as also after , of his disciples , of nathaniel , nicodemus , ioseph , mary , martha , lazarus , some healed patients , conuert sinners , penitent publicanes , and such like ; yet the grossest and the greatest part , despised and dispited him . looke vpon him from the wombe to the earth , from the cradle to the crosse , from the crosse to the graue , and you shall see him still crossed by cursed instruments : so looke on him from bethlem to aegypt , from aegypt to nazareth , from nazareth to capernaum , from capernaum to ierusalem , from ierusalem to golgotha ; y●● shall see him tost from place to place , from post to pillar : herod , the diuell , the iewes , the people , the scribes , the pharises , the lawyers ▪ the herodians , the gentiles , the romanes , the souldiers ; dogs , and foxes , and diuels ; iudas , and pilate , and herod ; earth , and hell , all opposed madly and maliciously euen against the lords annoynted ; whose rage from the first houre of his birth , till the last of his death , could not be quenched without his bloud ; hee came vnto his owne , but his owne receiued him not , iohn . . . we surely are in the same predicament , if not worse . compare vs with the patriarkes and we come as short of their faith in christ , obedience and sanctification , as they of our knowledge and illumination ; we come nearer vnto the infidelitie of prophane esau , flowting ismael , wicked cham , cursed canaan , and their seede , then wee doe to the faith of abraham , isaack and iacob , &c. to noahs obedience , and the holy liues of the rest . for the iewes : wherein are wee inferiour in the highest measure of ingratitude against simeons lord ? wee lodge him not at all , but cast him out of the inne of our hearts , with the bethlems : wee shut our gates against him with the samaritanes , when wee reiect his word and ministers : wee bid him depart from vs , with the gadarens ▪ when wee preferre our swinish lusts before him : we crucifie him worse and oftner in his immortall body , then the iewes in his mortall , when like mad dogs wee flye in his face , and by swearing and blaspheming wound his wounds , tearing and renting euery part of his humanitie ; and yet wee will be christians : but i know not how ; vnlesse on the contrary , as the cynick named his man : as some say , mons à mouendo , when it moues not ; for wee moue not after the motion of christ . we are like the hare , running one way when wee looke another way . well , let vs looke to it , christ is come to vs , iohn . . but if wee come not vnto him by prayer , and into him by faith , and hee into vs by his spirit , iohn . . he will come to vs , and against vs in iudgement , to our ruine and destruction , acts . . oh therefore kisse the sonne least hee be angry , psal . . thirdly , in that simeons desire of life was not simply for any loue of life , but onely to see , and proclaime , and prayse christ the messias , to blesse god for this fountaine of blessings to his church . it is worth our animaduersion , more worthy our imitation , that wee ought not simply to desire life for it selfe , but that wee might liue to glorifie god , and to the good of his church and children . this point is plaine by the apostles precept , rom. . . . and by his practise , phil. . . . for , as here prescribes to others that none should liue or dye vnto himselfe , but vnto the lord ; that whether christians liue or dye they should be the lords : yea , that whether they liue in the body , or remoue out of the body they might be the lords , cor. . . . so , hee himselfe being in a strait what to doe , whether to liue in the flesh , or to be loosed and be with christ , is ouer-swayed with the loue of his brethren , to dwell vvith them still , onely for the furtherance and ioy of their faith. so it must be with thee in that rancke wherein thou art . vse art thou a minister ? thy desire to liue must be onely to preach the word , for the gathering of the saints , for bringing home the wandering sheepe , for planting and watering gods vineyard , for feeding his people vvith knowledge and vnderstanding , for propagation of the gospell , for conuersion of soules , and addition vnto his church such as shall be saued : and for this end , thy life and thy liuings must not be deare to thee ; that by preaching or printing , disputing , conferring , writing , praying and meditating , ( the things wherein that holy augustine and zealous bernard were constantly and continually imployed ) thou mightst be beneficiall to the soules of thy brethren : yea , for the accomplishment of these ends , as thou art called , a light , and salt , it must not be grieuous vnto thee to consume and melt thy selfe in spending thy spirits to giue light vnto , and to season others . thy ends in thy ministery , must neyther be ambitious , like diotrephes his , that loued preheminence , nor to be exalted on the right hand or the left , with zebidee's sonnes : not to sit onely in moses his chayre , vvith the scribes and pharisies : not couetous like balaams and iudass●s ; but christian and consci●nable , like paul's and peter's , and iames , who t●●t they might feede the flocke , endured not onely labours , and stripes , and imprisonments , but euen death it selfe . art thou a magistrate ? thy desire to liue must be the discharge of thy duety , the execution of thy function , the decision of controuersies , the cutting off of strifes , in their causes , courses , and euents ; the iudging rightly betwixt man and man , &c. to be a nursing father to the church ; to stand for gods truth and orthodoxe religion ; to be zealous for gods glory , to defend the fatherlesse , right the oppressed , to let the cause of the widow come before thee , to draw out and vse the sword committed vnto thee , for the defence of the righteous and the right ; for the offence of the wicked and their wrongs : these are the ends thou must aime at in thy place , whether superiour or inferiour . art thou a gouernour , a master of a familie ? hast thou a charge committed to thee ? thy desire to liue , must be rightly to discharge it , and thy duety in it : as namely , prouision for thy wife , and familie depending vpon ●hee , walking ( like zacharie ) holily , in respect of god ; honestly and vnblameably , in respect of man ; christianly and conscionably in thy calling and vocation : for that end , as also that god may haue glory ; in thy priuate duties of religion , as reading , and praying , and instructing of thy family vvithin the bounds and limits of thy calling , together with a discreete gouerning of them that are vnder thy command , by correcting and encouraging as neede shall require ; that thy house , like the houses of abraham , ioshuah , crispus , stephanus , and cornelius , may be like vnto a little church , wherein spirituall sacrifices are offered vnto god daily and duely : that so thou maist heate and warme those that are within thee , and that thy light may breake out to inlighten others outwardly . so all other men , be they what they will be , from the throne to the plough , from the king to the drawer of water , from the head to the foote , physitian , lawyer , courtier , student , tradesman , artificer , mechanicall man , husbandman , souldier , seruant , must liue , and desire to liue , not to themselues , but that in their places , . by their life ; . their labours ; . their prouokements ; . their examples : their light should so shine here , that others seeing their good workes , might bring glory to him who is the father of lights : to him which is the light of the gentiles , and the glory of his people , euen here simeons lord , whom simeon prayseth , and to vvhom hee prayes . vse but sure the liues of most men , from the highest to the lowest , is as contrary to this light ▪ and as irregular from this rule , as darknesse and irregularitie it selfe : for , if we should make a quere , and an inquisition here , as the lord will make in iudgement , for such simeon● ; if they should now be marked in the forehead like ezekiels mourners : where should we be inquisitiue for them ? in the court ? perhaps there might be culled out some ioseph , as in pharohs : some obediah , as in achabs : some daniel , as in nabuchadnezzars . in great houses ? some naaman , as in the house of rimmon : some iacob , in labans : some chuza and iohanna , as in herods . in the campe ? some cornelius . in the citie ? some lot. in the country ? some boaz. amongst great ones ? some nichodemus . amongst priuate men ? some nathaniels , that desire to liue no longer , then god may be glorified of them , in them , and by them . but compare them to the multitudes that swarme in euery corner , of court , countries , and cities , of all sexes and sorts , ( like aegyptian locusts and grasse-hoppers ) that liue onely to themselues , and for themselues , that limit themselues in themselues , in effecting their owne proud , couetous , vaine , ambitious , sinister ends , and carnall desires , without any reference or relation to gods glory , or the good of others ? and they are very few : one of a citie , and two of a tribe , ier. . . like the after-vintage , and the haruest gleanings ; like the few names vvritten in sardi , apoc. . . as for example , in particulars , ah si fas dicere ? sed fas . in the sonnes of leui , how many there be that liue of the altar and serue not at the altar ? that scumme away the fat , but pollute the the sacrifice , like elie's sonnes ? that seeke sua , non suos , their owne gaines , not the peoples good ? qui se pascunt , non oues ; that feede themselues of the flocke , but not the flocke , ouer which the holy ghost hath made them ouer-seers ? that seeke for nothing ( as vvas once truely said of the ancient abbots , monkes and cloysterers , ) but a lazy life and carnall command , otium cum honore ; against vvhom these , and all such complaints as these , which gregory and bernard tooke vp in their times , might be well vsed and vrged ? i say , how many there be of such , i rather leaue to the consideration and deploration of such as haue any eyes or hearts , then to the expostulation of this place : onely i say , whether such are simeons , or simons , or sinons ; like iude , or like iudas , who sees not ? secondly , for the magistrates : what are the aymes and ends of most of them ? to discharge those dueties that the word inioynes them ? which those worthy lights , moses , phineas , ioshuah , samuel , nehemiah , salomon , haue by their president and practise laid before them ? no verily : for , then wee should not haue the sabbath , which aboue all dayes should be sanctified , so profaned ; so much drunkennesse abounding , vncleannesse ouerflowing , oathes breaking forth , by gods law capitall and criminall , and by death penall , vnreformed ; nay , vnreprehended , vnremoued , yea , vnreproued : which shewes that many of them liue onely to the satisfying and seruing of their owne couetousnesse and vnconscionablenesse , like ahab , festus , and that infoelix felix ; or licentiousnesse , like herod ; but neyther vnto god , nor to doe good , vnlesse to themselues . thirdly , as wee see the motion of the head and eye , ecclesiasticall and politicall , of ministers and magistrates , meerely naturall , ( like that of the elements and beasts ) after vvhich the whole bulke of the body , of the people , moues : so in the heads oeconomicall , wee shall see little spirituall . for , what is the aime of masters and mistresses in their housholds regiment ? is it gods glory ? the good temporall and eternall of those that are vnder them ? doe they liue , or desire to liue that by their meanes their housholds might be the households of faith ? their wiues christs spouses ? their children gods children , and heyres of of grace ? their seruants gods seruants , the lords free-men ? their kinsemen , of the spirituall affinitie and consanguinitie of christ ? that their strangers within their gates , vvith them might enter in at the gates of sion ? are these their ends ? cuius contrarium verum est , the cleane contrary ( or at least contradictorie ) is verified in most . let experience speake : looke into their houses , into their regiment , into their carriage and disportment ; and yee shall see their exercises such as vvere vsed in the siege of thebes , couetous carding and dicing , or wanton and promiscuous dauncing : you shall finde moe shewes of religion in the vse of the word , in the house of a iew ; more seeming prayers in the house of a turke , papist , or pagan ( who pray oftner to saints and idols then they ) then in their houses , which are rather dens of diuels , and cages of vncleane birds , then churches . what are the desires of such who sees not ? what their deserts who knowes not ? who feares not ? in the same ranke are the rest : where is the tradesman , ( as iob of the good messenger ) one of a thousand , let him stand forth , whose heart tels him , that truely and sincerely in his trade and calling hee aymes aright ? and so all others , let their soules speake . who in their traffique and commerce with men ayme at god , at the profit and emollument of others , and not wholy , or for the most part , at themselues ? who in seruing of man seekes directly and immediately to serue god and not rather himselfe ? who seekes grace and godlinesse , and not gaine ? such an one erit mihi magnus apollo : i would trauell farre on my feete to finde such a phoenix . for the other sort , that liue eyther in no calling , or in a sensuall sinfull calling , such as riotous prodigoes , profane esau's , vaine gentlemen , gull gallants , retchlesse ruffians , licentious lechers , gracelesse gamesters , filthy brothellers , queanes , curtizans , and beastly bawdes , with all the rest of that restlesse and retchlesse crew : alas , what good doe they in the world ? what ayme they at , but like swine to feede ? like the rich churle , to goe brauely and faire deliciously with the sabarites and sardanapalus , to inuent and wallow in polluting pleasures , to feede their fancy , please their owne humours , content themselues , delight the flesh , and damne the soule ? liuing to eate , eating to liue the life of sinne ; doing as much good to others , as the moath to the garment , the caterpiller to the fruit , the cantharides to the oyntment , spoyling and infecting ( like plaguy people ) vvhom thy liue amongst . therefore these and all these , as they are vnprofitable burthens to the earth , they shall be swept away from the earth like iabin and sisera , and the sodomites , euen into hell , psal . . . as they glorifie not god , which was the end of their creation and redemption ( which thy forget ) so god will neuer glorifie them . therefore let vs all , both men , with simeon , and women , with lidia , dorcas and deborah , &c. doe good here in life , that wee may receiue good in and after death : liue , and desire to liue onely to god , and for god here , that vvee may liue vvith god for euer hereafter . fourthly , and lastly , here wee are to take notice of that which wee haue obserued in moses before ; namely , that simeon is willing to dye : for the whole text imports and carries it , that there was in him no vnwillingnes to dye ; not so much as in show : but a great willingnesse , propensitie , and disposition to his dissolution , whether wee take his vvords here as optatiue , oh that thou wouldest let thy seruant depart , as some doe : or indicatiue , now thou dost let , &c. or precatory , lord , now let , &c. or plainely , as they are here ; all import perspicuously that hee dyed voluntarily . from whence note , that a good christian is willing to dye : wee may see this , as in simeon , so in paul. phil. . . who desired to be dissolued , and to be with christ . the like might be instanced in the death of moses , who at gods command , went as voluntarily vp to the mount to dye , and to be sacrificed himselfe , as abraham went to sacrifice his sonne . so , if wee consider the death of the patriarkes , of abraham himselfe , of iacob , of dauid , &c. that dyed naturally : as also of saint steu●n , of our sauiour christ himselfe , in the scripture : as also of blessed martyres that were put to death violently , we shall finde that they went vnto their deaths , and into the graue , as voluntarily as noah into the arke ; taking gods stroke vpon themselues as patiently as aaron did , when god smote his two sonnes , nahab and abihu ; and as eli did samuels report of his houses ruine , sam. , the saints very last words , being of the same straine and dialect with simeons , import so much , as wee may see moses , deut. . ( with this good old man here ) concluding his life with a swan-like song . so also dauid . sam. . so babilas the martyr , feared not that his soule should returne vnto her rest : neyther did ignatius care when hee dyed , or of what kinde of death hee should dye ; nay , though hee were grinded by the teeth of lyons , because hee was the lords manchet , and must be made cleane bread for christ . so melancthon , almost in the same words with simeon , if it be the will of god i am willing to dye ; and , i beseech him to grant mee a ioyfull departure . with many moe . now , the reasons which make the childe of god so willing to die , are many , the principall are these . first , because hee findes no good in this life , no ioy , no content , more then a prisoner in his bonds , a bird in the snare , or a beast in the ginne : his ioyes being imperfect , and mixed with a thousand sorrowes , hauing for one sunny day a hundred tempestuous stormes : his best dayes being like iacobs , few and euill ; his worst , many and miserable . secondly , because there is nothing in this life , which giues true and sollid satisfaction to his soule , finding ( with salomon ) all sublunarie things to be vanitie and vexation of spirit , as honours , riches , wisedome , vvealth , knowledge , babels building , moses and daniels aegyptian and caldean learning , cressus and crassus his wealth , midas his gold , policrates good successe , ezekias his treasure , nero's musicke ; all other things which should doe good to the nature of man , or delight the minde of man , giuing him no more content , then ayre and winde to an empty stomacke : for , as a quadrangle cannot fill a triangle , but some corner will be capable of more ; so the whole circuit of this round orbe , this quadrangular world , cannot content , the heart of man , which anatomists say is triangular in the forme ; god onely , christ and his spirit , the blessed trinitie , that made the soule , can fill it with true delights , and fulfill the true desires . in which respect the christian , to whom all things else are bitter , but christ , is not quieted till hee inioy christ , no more then the animate or inanimate creatures are at peace till they haue their rest in that centre whitherto they moue : his heart still trembling till it be with god , like the needle touched with an adamant , still quiuering and shaking , till it looke directly to the north pole : and therefore as noahs doue , sent out of the arke , found no rest to the sole of her foote , till shee returned into the arke againe ; so the true christians , the lords mournefull doues , finde no resting place here , till their soules returne to the arke of their strength , that god , that sent them out into their bodies , euen as the iewish tabernacle had no rest , but was carryed from place to place till it entred into canaan . exod. . . & . . thirdly , because of the crosses and afflictions which are incident vnto him in this life : for , as the whole humane nature is subiected to the crosse , so chiefely the christian . the world which is a paradise to the carnall , is a purgatory to the christian ; many are the troubles of the righteous ; all that will liue godly in christ must suffer affliction ; euery disciple must take vp one crosse or other , if hee vvill follow christ , which crosse-way is the way to heauen ; euery childe of god is corrected ere hee be receiued : the purest gold must be in the furnace ; the lords owne wheate is thrashed , winnowed , and grinded : and gods trees must be pruned : vt vnda vndam , as waue succeedes waue , so crosse succeedes crosse , as dauids lyon succeedes his beare , sam. . . and goliah the lyon , sam. . . and the philistines goliah , and saul the philistines , sam. . now the christians death is most welcome , that changeth his m●ra to naomi , his bitternesse into beauty , which deliuers him from dangers and dolours , as the angell did lot from the fire , and the three children from the flames , and daniel from the lions : death ( like zerobabel ) deliuers the lords israel out of babilon , zach. . . therefore death must needs be welcomed like a day of deliuerance , a yeere of iubilie which brings ioseph out of prison , iacob out of seruitude , and iob from the dung-hill . mors enim mal●r●m remedium , & portus humanis tempesta●ibus , plutarch . de consol . ad apol. fourthly ▪ in respect of their sinnes which cleaue so fast on , which they cannot shake off ; sinne , with which they are at opposition and deadly feud , dogs them at the heeles , like a serieant : waytes on them , like a catchpole : insinuates into them , like a claw-backe : creepes into their bosomes , as a serpent stings them at the heart , like an adder : followes them , as their shadow : stickes close to them , like their shirt vpon their skinne , their skinne vpon their flesh , and their flesh vpon their bones : insomuch that it burnes and frets them as dianiraes poysoned shirt did hercules , and as the ticke vexeth the oxe : which makes them crye out in the anguish of their soules , vvith paul , and the faithfull , rom. . o● miserable man that i am ! who shall deliuer mee from this body of sinne ? they complaine of the strife of the flesh and the spirit , as rebeccah of the strugling betwixt iacob and esau . now death comes and rescues , and makes thy baile , and playes the mid-wife , and ends the broyle , therefore welcome to the well disposed . fiftly , they are here pilgrimes and strangers , pet. . . as was dauid , and the rest in their ages : they are here exuls and banished men , as children put forth to nurse from their mothers , as schollers and pupils sent to forraine schooles , and to farre vniuersities : and therefore their returning home to their owne country , their restitution to their prouided kingdome , their fetching home to their father and friends , their retyring to their fathers house , though it be through the shadow of death , must needes be acceptable . sixtly , they know that the day of their death is better then the day of life , eccles . . . because they dye prepared , their soules purged , their hearts by faith purified . as they haue entered into the first degree of eternall life in this life , when they beleeued , and receiued the gifts of the spirit , the earnest of their saluation ; so they enter into the second degree in death , when their soules are carryed into heauen , and they dye in assurance of the third degree , when body and soule shall be re-vnited to participate of happinesse , as they haue liued together in holinesse . seauenthly , they dye , as with a desire , so in an expectation to see and behold the face of christ ; of which , with steuen , they haue some glimmering in their deaths : and therefore death to the godly , so farre as regeneration rules , is no more burthensome then the stripping off the cloathes , vnto a louing spouse , to goe into the marriage-bed of her contracted bridegrome . hos . . . eightly , they haue kept a good conscience with god and man , like paul , acts . and therefore they feare not iudgement , no more then a true man feares to looke the iudge in the face . ninthly , wherein they haue offended god , they haue their sinnes remitted , and therefore feare not to hold vp their hand at the barre , since they are quit before by proclamation of all the promises in the gospell , and haue the kings pardon sealed them in the sacraments . tenthly , they haue oft in life invred themselues to thinke , speake , record and meditate of death , euen as did christ their head , and his seruants , iacob , moses , and paul , as appeares in the word , and therefore deaths dart foreseene , wounds them lesse , being fore-warned of it , they are fore-armed for it . euen as the souldier that hath beene long trayned , and in many skirmishes ▪ is more couragious in the maine battell , and as hee that hath long exercised himselfe in foyles , is more hardy to fight with sharpe : so the petty conflicts that the godly haue had in their owne breasts vvith deaths feare , make them more hardy to encounter deaths force . eleuenthly , they entertaine it as a reward for their worke , as a rest from their labour : as willingly as the hired labourer receiues his hire , and reposeth his wearied limbes , dan , . esay . . twelfthly , they are perswaded , and haue their faith grounded in an happy and blessed change , they expect a metamorphosis , and an alteration , a comfortable transmutation of earth for heauen , of the sea for the hauen , of griefe for glory , of the outward court , for the sanctum sanctorum , of a mortall for an immortall body , of enon for salem , sodome for segor , aegypt for canaan , the wildernesse of sin for the land of promise , of a house of day terrestriall , for a house celestiall aboue the clouds , cor. . . and therefore they are as willing to make this exchange , as a poore begger would be to exchange his poore rags for some princes robes , or some poore man to leaue his smoaky , rainy cottage for a pompous pauilion and decked chamber in the court. to reape the vintage of this discourse , the vse to vs , is first of examination , in that it is an argument of a good man to be willing to dye , as here was simeon . lay thou thy hand on thine heart , and search in thy soule what propensitie and disposition thou findest in thy selfe to dye . many arguments there are in the word and tryals both of a holy and a happy man , both affirmatiue , in shewing what hee doth : and negatiue , in shewing what he auoids , dauid points at him in the first psalme , as also in the . psalme , verse . . as also in the . psalme . so doth our sauiour christ , in the first eight verses of the fift of mathew . so the apostle paul in the . of cor. ch . . ver . . with other such places ; as namely , delighting in the word , meeknesse , mourning for sinne , hunger after righteousnesse , &c. care to please god , feare , z●ale , indignation against sinne , not letting mony to vsury , and the like : yet sure there is no greater euidence of an honest and holy heart , then so to walke vprightly with god in life , as alwayes to be willing to imbrace the strictest summons of death ; to be as ready to depart out of this world , as the israelites were to depart out of aegypt . againe , it is most vsually a note of a soule eyther altogether soyled in corruption , or indued with a smaller measure of sanctification , to be violently possessed with a continuated feare of death : and therefore in this particular finde out thy selfe , and trye in what case thou standest ; for , the more vnwilling thou art to dye , commonly the more nature rules in thee , the more earthly , fleshly , and carnall thou art : the more willing , commonly the more grace raignes , the more thou art holy , heauenly , and spirituall : in which case you shall obserue , that the desire to liue or not to liue , to dye and not to dye , hath oftentimes ebbed and flowed , according to the measure of grace or corruption , of sinne or of sanctification . euery man may finde this in his owne heart vsually , vpon the search . hence it was , that our sauiour christ hauing the greatest measure of grace , was most willing to dye , amongst all the sonnes of mortall men , as appeares in the gospell , by his often speaking of his death , as desiring it , mat. . ● so . . . . . by his hastning iudas the actor in it , iohn . in calling peter sathan , that disswaded him from it , mat. . . yea , in accounting it his baptisme , luke . . yea , his meate that he was to eate , iohn . yea , his exaltation , ver . . yea , a thing that hee desired , luke . and when hee came to act the bitter part in this dying tragedy , how voluntarily did he send out his soule ? hee gaue vp the ghost , saith the euangelist : the spirit was not taken from him , ( for no power could doe that ) but hee gaue vp his spirit into the hands of god his father ; emisit , non amisit spiritum , hee sent out his spirit ( as noah sent the doue out of the arke ) willingly , it was not taken from him compulsorily . now , that which holds in the head , christ , in some proportion holds in the saints , his members , who are conformed into the similitude both of his life and death ; the nearer they come vnto christ , by the vnion of faith , the more they participate of the spirit of christ in life ; the more willing they are to goe to christ , and to haue a further communion with him , in and after death . note it is not so with the wicked , for the further they runne from god in life , the lesse ioy they haue to be fetcht before him by death ; the lesse grace , the more griefe to dye ; the more vile , sensuall , and sinfull their dayes , the more they desire to prolong them , being as vnwilling to dye , as the beare to the stake , or the bull to the ring . the reasons are these : first , because they haue their pleasures in this world : to which they are wedded , and with which they are intoxicated and bewitched , as vlisses and diomedes companions with circes charmes , and calipsoes cups , till they be turned into beasts . now , what delight hath the beast , but in fayre feeding , and carnall companying , according to his kinde ? neyther they , being as loath to leaue these pleasures , as the childe his bable , or the foole his folly . secondly , death depriues them of their worldly promotions , it throwes herod from his seate , and baltazar from his throne , it expulleth monarchs from their countryes , and with as great a sway as that antichristian man of rome kickes off their crownes , deposing kings , disposing kingdomes , laying their honours in the dust . and therefore no maruell that the proud impes of lucifer feare it , as hautie hammon did the gallowes . thirdly , it pluckes them from their profits ; it takes nabal from his sheepe ; ahab from his vsurped vineyard , and midas from his gold , which worldlings are as vvilling to leaue , as the dogge the flesh-pot , as the hungry kite the sauory carrion : to liue in the earth alwayes , it is their desire , as much as the water is desired of the fish , and the ayre of the bird , and the earth of the moale : they are as content to build tabernacles here , as peter was vpon the mount , mat. . but to goe into the earth , that is , d●rus sermo , a harsh vvord ; they are as willing to leaue the world , as the bird , the beast , and the fish , are , to forsake their nourishing elements ; as the starued childe is to part with the desired dugge . oh death , how bitter art thou to a man whose portion is in the world ? saith the wise-man . ob mors mordens ; bitter indeede as gall and wormewood . fourthly , death depriues the wicked not onely of their goods , but of their gods , what euer they make their idols , and giue their hearts vnto ; whic● idols they as vnwillingly leaue , as m●●hay did his , and as the papists their idolatrous masse ; as rachel did her fathers idols , vvhich shee concealed and couered . fiftly , death takes them away from their pleasing companions , which they are as loath to part fro , as elisha was to leaue elias , as ruth to leaue naomi , but most vnwilling to exchange them for the company of diuels and hell-hounds . sixtly , they are vnfitted and vnprepared for death : they haue not made their accounts straight ; they haue not oyle in their lampes ; they haue abused their talents of gifts externall and internall , and therefore they quake to be brought by death to render an account of their stewardship , with the wicked steward : to meete the bridegrome , with the foolish virgins : to be called in eoram before their great master , with the wicked seruant that smote his fellow-seruants , and with the other vnprofitable seruant . seauenthly , they haue no hope in death , except a vaine and wanne hope , such as perisheth like the vntimely fruit of a woman . death ( like michay to ahab ) neuer prophesieth any good to a wicked man , and therefore he is as vnwilling to dye , as a theefe and malefactor to be brought before the iudge ; as a bad debtor before his creditor ; as a swine to the slaughter : for , as the swine by a naturall instinct , knowes that hee is good for nothing but the shambles ; so , the wicked , by the rage of his owne conscience , which is like the flash before hell fire ; and by an historicall faith , whereby hee beleeues there is a hell , and euerlasting fire for such as hee is ; fornicators , whoremongers , drunkards , wantons , theeues , couetous , impenitent , vnbeleeuers , and all other workers of iniquitie ; hee knowes that hee is good for nothing but to be burned , and to be stubble and fuell for that flame . and therefore as the swine shewes his dislike of the shambles and his slaughterer , by whining and crying and repining ; so the hoggish , epicurish , carnall man , shewes his discontent and disobedience vnto god , and to his summons by death , by muttering , murmuring , barking against heauen , and blaspheming . if wee apply this poynt by vse vnto our times , wee shall finde infinite millions and multitudes of carnall and wicked men , swarming like the aegyptian locusts and grashoppers amongst vs ; for alas , how many are there , which beare vp their heads high , and set vp their crests , exalt their hornes , and prancke vp their peacockes plumes , lifting vp themselues aboue others in the pride of their harts ? boasting like braggadochies , of their birth , valour , learning , wit , wealth , parts , and prowesse ; shewing much drunken , and swaggering , and irefull , and reuengefull valour , in their base and bruitish passions : and yet the same at the imagination and apprehension of death , shew themselues as arrand cowards , as the arcadians clineas or dametas ; altogether daunted and dismayed like gorgon at the sight of medusaes head : they quiuer and quake like an aspen-leafe , shake and tremble like the aguish sicke man : at the thought of it their heart trembles , their bloud is con●ealed , and like baltazar in the like case , their countenance is changed , and their knees smite together : the sound of death to them is the most harsh of all sounds , and puts them sometimes in a deadly sowne ; the noise of the roaring canon is not so fearefull to the fainting souldier , nor the lightning and thunder was so terrible to nero , as the summons of death to such naturall men , whether by the harbenger thereof , sickenesse , or from the condemning voice of a iudge , or by such meanes , for these reasons before mentioned . what doth this argue , but a guiltie conscience , a secure soule , a hardned heart , a carnall minde , and a maine measure of infidelitie , incredulitie , and want of faith , in the remission of sinnes , the resurrection of the body , the immortalitie of the soule , and hope of a better life : which considerations , as they haue moued the ancient and moderne martyres , ignatius , policarpus , laurence , cyprian , and others in our precedent age , french , germaine , and english , to subiect themselues to the mouthes of lions , flames of fire , and all other tortures and torments , which madnesse and malice could inuent , &c. so the diffidence of these , the want of the perswasion of gods loue , and expectation of wrath and vengeance after this mortalitie , makes wicked men entertaine death as ahab did elias , euen as their greatest enemie , as their iaylor , their serieant , their butcherer , their executioner , as the curber of their delights , and procurer of their curse . yet that i be not mistaken , i doe not here condemne all feare of death , and make it such an essentiall note of gods childe , as though euery one that feared god did not at any time , or in any respects , feare to dye : or that wicked men might not sometimes , and vpon some seruile respects , with some shew of alacritie vndergoe death : for , first , i know that there is in all men a naturall desire to liue , which caused ezekias to mourne when hee was to dye , esay . . and dauid to pray that his soule might liue , psal . . . and psal . . as also our sauiour christ to desire the passage of the cuppe from him , luke . there being a naturall desire in the best of gods saints to liue . nature fearing her dissolution , and the body and soule being as loath to part as two friends that a long time haue liued and loued together . secondly , besides , i know gods children may be desirous to liue , as to glorifie god more : so , for some other good ends propounded , as for the better setting their estates to their successiue seed : for the establishing their houses , for to dispose of their children in some religious courses : which was the cause that ez●k●as desired to liue , say interpreters ; because when the prophet brought this message of death to him , hee was without issue , and left none to succede him in his kingdome , as gods promise was to his father dauid , king. . ● ▪ . thirdly , a godly man is sometimes in distresse and perplexitie of minde , as dauid was vvhen hee made the sixt psalme . at which time hee is vnwilling to depart , till god shine vpon him againe with his fauour . fourthly , a godly man may pray sometimes against some kinde of death ; as our sauiour christ did , praying not simply against death , but against that cursed death of the crosse ; fearing not death , but the curse of the law that went with death . fiftly , i know that euen naturall men haue made light account of death , such as the decians and the fabritians , curtius and codrus , with others amongst the romanes , and athenians , that exposed and spent their liues for the good of their country , i know euen of obstinate heretiques , such as the gnostiques , and the circumcellions : more lately michael sernetus ; many moderne papists ; yea , the late arrian burnt in smithfield , haue some of them vndergone death more willingly and chearefully then those that haue had in them farre more grace and sanctification : but some of these haue imbraced death so welcomly , out of a morall desire of doing good to their country , or out of vaineglory , to be spoken of , like those heathen ; or out of obstinacie , or desperate madnesse , or peruersenesse against the truth , or diabolicall delusions , or erronious conceits , or atheisme , or opinion of merit , or chiefely pride of heart , to be magnified and famoused of their fauourites , or some other sinister ends , not for gods glory , or hope of any better condition after this life , as these heretiques . so that my conclusion still holds , notwithstanding these doubts and scruples , that grace kisseth gods rod , though in the hand of death ▪ nature barkes and bites at the hand that holds the rod : gods sheepe going quietly to their graues , like lambes to be sacrificed ; carnall men gruntling and complaining like swine to be butchered . vse thirdly , since that grace is willing , nature vnwilling to her dissolution , all are to be exhorted to vse the meanes to helpe forward their spirituall part , to be more willing to curbe their carnall part , in it nilling . the meanes are two : first , priuatiue , for the remouall of the impediments which lye in the way : secondly , positiue , in incouraging vs to enter the way of all flesh . what the causes are that cause the carnall man to sing loath to depart , you haue heard ; as namely , the losse of his pleasures , profits , preferments , promotions here , with the like ; in all which things wee must looke to our hearts , and be watchfull centurions ouer our affections , least they be carryed with too violent a course and torrent , in the prosecution and pursuite of these terrestriall and earthly things ; wee must not be mad vpon the world as worldlings are : let vs not place our affections on things below , but on things aboue , where christ sits at the right hand of god : let vs vse this world as though wee vsed it not ; as wee vse physicke and wines , modice , medice , with moderation and mortification , as a student vseth recreations , for necessitie , not vanitie : let vs not fall downe and worship the diuell , though hee would giue vs it all : let vs not bowe the knee to baal , nor adore the golden calfe , nor sell our soules for the trash and the dongue , the * white and red dust of it , as iudas did : let vs touch riches tenderly , with our hands , not with our hearts , as wee doe thornes , because they are thornes : let vs not loue va●ne pleasures , least after their b●eish honie wee feele their waspish sting : when these charmers charme to delude vs , let vs be as wise as serpents , stopping both our eares ( as shee doth ) with the taile and the earth ; remembrance of our ends ( of which the taile is an embleame ) and of our earth , whither wee shortly must . thus must wee first learne to practise this hardest point of christianitie , in dying to the world , ere euer wee can be willing out of faith and feeling to dye out of the world : for alas , what causeth men that they haue as little heart to goe into their mother-earth , as the moale hath to come out of the earth ; but onely that they loue the earth too well ? being desirous euer to liue vpon the earth , but neuer to lye in the earth . why list not worldlings returne to their dust , but onely that ( as true children of the old serpent ) the curse of the serpent is vpon them to licke the dust , minding earthly things here , their end being damnation hereafter . phil. . . secondly , when this is performed , in breaking off thy desires from the world , which is terminus à quo , the place which thou leauest , then fixe thy eye vpon another world , terminus ad quam , the place whither thou goest . looke not too much at the grisly face of death , which will agast thee ; but at the end of it , where thou shalt see as many comforts as elishaes seruant saw , to encourage thee . euen as hee that is to passe ouer some great and deepe riuer , must not looke downe-ward to the water , but must cast his eye to the bancke on the further side : so looke ouer the waues of death , and fixe the eye of thy faith vpon eternall life . looke not at death in the glasse of the law , in which it is set out , as a curse and the downe-fall to the gulph of destruction , but in the christall glasse of the gospell , as it is changed and altered so by the death of christ that it is a sweet sleepe , and resting coole harbour . first , therefore consider , how there is a blessing accompanies and attends thy death , pronounced by the spirit it selfe , reu. . which is alone sufficient to stay the rage of thy affections in the ordinary feare of death : for , who feares blessings , since euen profane esau sues for a blessing , and euen the very heathens so much desired that blessednesse which their philosophers , of all sorts , so much disputed , but neuer so soundly determined as god doth here ? secondly , the same spirit cals it , a resting from thy labour . now euen the oxe , horse , and asse , desire resting from labour , to be vntyed from their taskes , vnloden from their burthens all the creatures and the elements , which groane vnder vanitie , desire cessation from motion : euery thing aymes at his quiet and rest , and dost not thou ? now death , i pray thee what is it , but a buster of bonds ; a destruction of toyle ; an arriuing at the hauen ; a iourney finished ; thy co●summatum est ; thy q●ietus est ; thy laying away of an heauy burthen ; euen sin it selfe , which ( as erasmus wittily ) is heauier then gold , siluer , lead , and iron , in that the weight of it weighed and pressed downe the angels of light into the pit of hell , and payned christ our sauiour our substitute , on the crosse ? what i say , is this death , but the shaking off of gyues , and an end of banishment , a period of griefe , an escape of dangers , a destroyer of all euils ; natures due , countryes ioy heauens blisse . woes hauen ; the key to ope the dore to christians , as it did to christ , luke of blessednes , rest , and immortalitie ; dignifying , nay almost deifying whom god hath elected , and called in grace , and called to the graue ? this is the right partition of it into his parts and passages , as antiquitie hath christned it , and our age hath called it , and the godly haue found it : oh then , why shouldest thou boggle at it , since there is as little hurt in death to the good , as there is little good in life to the bad , as we shall further proue in some particulars hereafter ? thirdly , let this cogitation animate thee to sing simeons song , in being at least willing , if not desirous to depart , because god takes thy part in thy departing , if thou beest his : thou hast as the promise , so the performance of his comfortable presence . it hath beene the lords constant and continuated custome to be with his children , like a friend at neede , in their distresse , whose exigents and extremities haue beene his opportunities . thus hee was present with noah ▪ in the floud , gen. . with lot , in sodomes flames , gen. . with iacob , in his flight from esau , gen. . with ioseph , in dodons pit , and putiphars prison : vvith moses , when hee went to pharaoh , when he was with pharaoh , and sled from pharaoh : with israel , in the red sea , exod. . vvith dauid , in sauls pursuite , sam. . with eliah , in the desart , kings . with elisha , vvhen the syrians came against him , kings . with hezekiah , in his sicke-bed , esay . with the three children , in the fire , dan. . with daniel , in the denne of lyons , dan. . with ioseph and mary , and the wise magi , flying from herod , mat. . with christ , in his combat with sathan , mat. . and hee will be vvith thee in thy last conflict and tryall : for , this is his promise , which he keepes more inuiolably then the decrees of the medes and persians , to be with thee when thou passest through the waters , and through the riuers , & through the fire , that thou shalt neyther be ouerflowne nor ouerblowne in any temptation , esay . . . . . &c. now god will manifest his presence with thee these three wayes , eyther in moderating or mitigating thy paines , as the words of that propheticall promise doe import , making death no more dolorous to thee , then many ordinary crosses and afflictions which haue befallen thee in life , as some of the saints haue tryed it . or , by the inward and ineffable comfort of the spirit , which occasioned paul to reioyce in tribulation , since euen then , the loue of god was shed abroad in his heart by the holy ghost , rom. . . yea , euen in his grieuous sickenesse , it seemes when hee had receiued the sentence of death , as the suffrings of christ did abound in him , so his consolations did abound through christ , cor. . . god is the chiefe physitian , and chiefe visitor , when any of his patients are afflicted , in his owne person ministring vnto them , staying them with flagons , & comforting them with apples ; vvith his right hand holding vp their heads , and vvith his left imbracing them . cant. . . thirdly , he sends a victorious host , a guard of angels to be keep●rs , and nurses vnto his seruants , to hold them vp , and beare them in their armes , as nurses doe young children : and to be their champions and guards against the diuell and his angels , psal . . all these comforts with many moe , going along vvith thee , like the cloud and the fiery pillar with the israelites , should cause thee to march valiantly , euen through the pikes ●f death , to thy appointed possession . and so wee passe in this passage of simeon , to the third point . his acknowledgement of the diuine permission . in these words , lettest thou . in which phrase obserue , that what euer comes to passe , is by the letting and permission of god , whether in life or death for , there is nothing done in the world , but that which the almightie will haue done , eyther by permitting it to be done , or by doing it himselfe . or , as the same augustine , all things are eyther done by gods helpe , or suffered to be done by his permitting , domino vet adiuuante , &c. yea , euen those things which are done contra volu●tatem , against the will of god , yet are not done , praeter eius voluntatem , besides his will : by which will , with hugo , i meane his good pleasure , his operation and permission ; yea , euen in sinne it selfe , the cause of death , god hee hath a worke . god workes in euery euill , but he workes not euill , nor euilly , as the papists slander caluin to teach . ag●t in malo , &c. hee workes in the euill , first , by permitting ; secondly , by disposing : by permitting i say , not by prouoking . for , though god offer the sinner obiects ( to vse augustine and bellarmines similitudes ) and leaues a man to himselfe , yet hee inclines not his will to euill , and therefore is not the cause of euill , no more then the shepheard by setting hay or grasse before the sheepe is the cause of the sheepes feeding : or the huntsman by shewing the grey-hound the hare or deere , is the cause of his running , but onely the dispositions and inclinations of both to runne , and to feede . secondly , by ordering and disposing sin : for this is the propertie of the diuine vvisedome , saith clemens , vti vtiliter , &c. to vse those things profitably , which are done peruersely . de malo opere , &c. god out of euery worke that is euill workes that which is good ; euen as in the first creation he brought light out of darkenesse , and as a wise physitian out of poysoned serpents and venemous beasts , extracts a preseruatiue against poyson . thus hee disposed of the treachery of iosephs brethren , and the treason of iudas against christ , to his owne glory , and the good of his church : in the preseruation of old iacob and his seede , and the saluation of his owne elect israel . therefore as in one act of the death of christ , . god ; . christ ; . the diuell ; . the iewes ; and . iudas wrought , but not from one cause : the diuell suggestingly , the iewes maliciously , iudas couetously , christ executiuely , in deliuering himselfe ; god decretorily , in decreeing ; and dispositiuely , in disposing the death of his sonne to the sauing of the elect , and condemning of the reprobate , being the rising and falling of many in israell . the like is seene in other sinnes , wherein there are diuers agents ; some sinfull but god alwayes sinlesse : for , peccatores in quantum peccatores , &c. god makes not sinners so farre forth as they be sinners . but onely ordereth and disposeth them : being as the best creator of those wils that are good , so a most righteous disposer and orderer of those wils which are euill . but as for death , which it the punishment of sinne , not the condition of nature ; god is not onely the permitter and prouident disposer , but the iust inflicter of it ; yea , vitae necisque arbitrer , the author and ordayner , as of life , so of death : for , it is he that formes the light , and creates darkenesse ; hee makes peace , and creates euill , esay . . what euill ? not the euill of sinne , but the euill of sorrow , of sicknesse , of troubles , banishment , famine ; yea , death it selfe , leuit. . this poynt is worthy our further inlargement : namely , that all death , for the time of it , the place of it , the matter , the manner , the cause , the occasion of it , is immediately from god , operatiuely , penar●ly , or permissiuely . for the time : if death come in the morning , or mid-day , in the euening , or cocke-crow of life ; in the infancie , or childe-hood , or nonage , or youth , or adolescencie , or perfect age , or decaying , declining , or decrepit old age of our yeeres : if it crop vs in the sprout , or the spring , or the summer , or the autumne , or the winter of our time , god that is palmoni , a secret numberer , hath numbered our dayes and measured our time : for the lord makes our dayes as it were an hand-breadth . psal . . . eclipsing our lifes light as it pleaseth him , in the sunne-rising , or in the meridian of our dayes , as hee did vvith good iosias , the vertuous prince edward the . that worthy spirit picus miramdula , our english iosias , prince henry , with diuers others . againe , sometimes hee addes vnto our dayes , as hee did fifteene yeeres to the raigne of ez●kias , esay . extending and drawing our the thread of our life to a large extent , as hee did the yeeres of abraham , iob , and dauid , who dyed all in a good age , full of dayes , going to their graues , as a ricke of corne commeth in due season into the barne , iob . . for the place , whether we dye in the fields with saul and ionathan ; or in our beds , vvith old iacob , gen. . . or on our beds , vvith sisera and ishbosheth , sam. . . or in the wars , with the amorites and amalekites : or in time of peace ▪ as did salomon , or by land , or by sea , as did the aegyptians , god hath appoynted that place for vs to lay downe our bodyes in , and no other , euen as hee appointed a dying place for moses in the land of moab , deut. . . . so for the manner of death , whether it be naturall , when wee fall from the tree of life like ripe apples : or if it be violent , when we are by force shaken downe like greene apples : god gathers vs to our fathers . god shewes himselfe in this act , not onely when immediately hee strikes by himselfe , with his owne hands , as hee did dathan and abiram , whom the earth receiued ; nadab and abihu , whom the fire consumed , leuit. . . with others ; for which cause the lord is said to raine from the lord , fire and brimstone vpon sodome , gen. . as also to haue smit naball for his churlishnesse towards dauid ; sam. . ● . but euen those that are cut off by an externall agent , whether by sathan himselfe , as vvere iobs children , or by others , voluntarily or involuntarily , they are executed by the decree of the supreame essence . thus whether wee consider children murthered by their parents , ( as was the sonne of constantine the great , of antoninus caracalla , of brutus , of darius , of cambyses , and medea , if wee beleeue histories . ) or parents slaine by their children , as was senacherib by his sonnes , esay . , fredericke by his sonne manfrede , agrippina by nero , semiramis by ninus , vlisses by thelegon , phocas by his sonne heraclus , &c. or the bloud of brothers effused by brethren , as abels by caine , ammons by absolon , te●cles by polymies , remus by romulus , argeus by his brother ptolomie philadelphus , &c. or if vvee consider husbands slaine by their wiues , as the husbands of the fiftie daughters of danaus ▪ so the husbands of those thirtie sisters of albina , slaine by their wiues , agamemnon by clitemn●stra , king sarematar by circes , antoninus the emperour by his wife luulla . or if wee ponder wiues butchered by their husbands , as poppea was by nero , queene glosinda by chilpericus , fausta the empresse by constantine , as also the wife of mithridates the king of pontus , of egnatius , calphurinus , periander , and diuers others , who haue perished by the mischiefe of their mates . or if wee reflexe vpon seruants that haue murthered their masters , as zimri slew elah his lord , kings . . . or apostate subiects , vile traytors , that haue effused the bloud of the lords annoynted , as iaques clements , and rauallack in their assarsinations and massacrings of the two renowned french henries , &c. or lastly , one man killing another , eyther sodainely , as ehud slew eglon with his dagger , iudg. . . or treacherously as ioab did abner and amasa , as rehab and baanah did ishbosheth , sam. . . . or combatingly in a duellie in the field , or any other vvayes ; in all these , with all the rest of this nature , wee must say as the apostles said of pilate , herod , and the iewes , concerning the death of christ , that these murtherers haue done whatsoeuer the lords hand and councell had determined before to be done , acts . . for , who is he that saith it commeth to passe , and the lord commanded it not ? lamen . . . for , euen all things that are , and that happen , deus disponendo praesciuit , & praesciendo disposuit , saith tertullian , god hath fore-knowne them , fore-seene them , and disposed of them . if of all things , then of the liues and deaths of men ; yea , euen of murthered men : for though god prohibite and forbid murther , exod. . yet hee decrees that act which in man is murther , but in god is but an act of iustice . againe , the very materiall part or subiect , is of god , i say the naked act of murther , as it is an act , as it is from the liuing soule , as it is from the motion of the hand , is from god , without whom neyther the hand nor any part could moue in any naturall motion : but the formall part and deformitie of the act , vvhich makes it properly murther , that is from the diuell and from corruption ; yet not without gods permission , by the substraction of his grace ( which hugo cals the cause of all sinne , ) from the agent , and for some righteous ends in respect of the patient . the life of this point , like the bloud in the veynes , lyes in the vse : if meetes with the corruption of these that referre not death vnto his true cause and ground , erring , not knowing the scriptures : for , is any man strangely afflicted with wondrous and wofull diseases , as the gout , stone , stranguillio , sciatica ? &c. is any infected with the plague ? smit with leprosie ? wounded , or slaine by his enemie ? bruized by falling from his horse , or the like ? but chiefely , is he taken away sodainely , in his full strength , in his case and prosperitie , when his breasts are full of milke , and his bones full of marrow ? iob . . . presently , we breake our into these tearmes ; sure he had ill lucke , hee had bad chance , hee had ill fortune : or else wee shoote our fooles bolts , as the listrians against paul , when the viper stucke to his hand , acts . sure this man was a great sinner , &c. or as the iewes of those vpon whom the tower of silo fell , and vvhose bloud pilate mingled with their sacrifices , sure he was a greater sinner then the rest : or as others of the blinde man , iohn . wee must needes know whether he or his parent● haue sinned , for the first : it is a pittifull thing , that christians liuing so long in the heate , and light , and sunne-shine of the gospell , should be so darkened in their vnderstandings , and so vaine in their imaginations , like the once vnconuerted gentiles , as to turne the glory of the immortall god into a vile and abhominable idoll ; to attribute that which is proper and peculiar vnto god , vnto heathenish fortune ; a word , which as augustine and lactantius in their dayes banished to the pagans from whence it came ; so i wonder that the light of preaching hath no more discouered the blindnesse of it , and no more reformed the errour of it , that it is no more rooted out of our hearts , and vnsetled our of our heads : but that wee must needes make it , as the ephesians their diana , some great goddesse , as the sorcerer simon made himselfe some great man. i wonder , that with the romanes wee must build temples , and sacrifice vnto it , in disgrace and despight of god , and disparagement of his prouidence , taking the crowne from the creators head and placing it on an idoll , vvhich is a meere idaea , a fiction , and chimera in nature : not knowing , or at least not acknowledging with the scripture , with antiquitie , with ierome , augustine , and others ( called now fathers , as iames and iohn were called pillers ) that there is no euill in the citie ( that is euill of punishment , in which predicament death is , ) which the lord hath not wrought : that nothing comes to passe , fortuito casu , sed iudicio des , by chance , but by choyse ; nothing happens by hap-hazzard , but by the peculiar preuidence and prouidence of god ; that the will of god is the supreame cause of all things that are . not a hayre falling from our heads , not a sparrow falling to the ground , much lesse a sickenesse or a disease growing vpon our bodies , much lesse a day , or an houre , or a minute falling from our life , without the determination and permission of him , that hath numbred our dayes , and set downe the period of our age . therefore let vs banish all thought and opinion of fortune vnto the very getes and sauromatanes . let vs also suspend our thoughts and our opinions of our brethren , when god doth sore afflict them in life , or sodainely inflict vpon them some strange death : let vs not iudge least wee be iudged , let vs not enter into rash and precipitate censures of others : wee may be further deceiued in gods mercies towards them , or his proceedings with them , then was eliphaz , bildad , and zophar , in the case of iob : then the disciples were in the case of the blinde man , iohn . . for it may be that this man whom thou seest lying sicke , a lazar by the high-way , begging with those blinde men in the gospell ; him whom thou seest groaning in an hospitall , rauing in bedlam , &c. nay , whom thou seest drowned in the waters , stabbed in his bowels , led to execution , to be topt off like a fruitlesse tree at tyburne ; is not a greater sinner then thou , neyther hee nor his parents haue sinned more then thou and thine , but that the glory of god might be made manifest , that he might be an example vnto thee , that thou maist take warning by his harming , least thou also perish : for gods workes ( as his word ) are for thy instruction , whether they be workes of mercy or of iustice . vse secondly , is it so , that death is by the permission of god ? nay , is it so , that thy death , and so the death of euery childe of god , is not onely fore-seene but fore-appointed of god ? then the consideration of this speciall prouidence of god , must be a motiue amongst others which wee haue vsed , and are to vse to incheare vs against death . oh how ought this to adde life and spirit vnto thy faintings , that god considers euery circumstance of thy death , as the time when , and the place where , and the manner how ; the beginning of sickenesse , cause , originall , continuation , and end ? that euery fit in thy sickenesse ; nay , the very pangs of death are particulerly set downe in the counsell of god ? did god so ( as hee did dauid ) when thou wast an embrio , without forme , in thy mothers wombe , when thou wast made in a secret place , and fashioned beneath in the earth ? psal . . . . and doth he not now thinkest thou behold thy trouble ? will he not strengthen thee in the bed of languishing , and make all thy bed in thy sickenesse , psal . . . . in the . psalme , v. . dauid prayes that the lord would put his teares into his bottle . now consider with thy selfe , hath god a bottle for the teares of his seruants ? much more hath hee bottles for their bloud : and much more doth he respect their paines and miseries , with all the circumstances of sickenesse and death . how did this comfort the church of ierusalem in the death of christ , in that nothing came to passe in it , but that which the fore-knowledge and eternall counsell of god had appoynted . acts . . thirdly , the meditation of this point must teach thee to possesse thy soule in patience , to kisse gods rod , to subiect thy selfe like an obedient childe to his correcting hand , to couch downe like issacar vnder thy burthen ; what miserie soeuer in life , what manner of mortalitie in death doth befall thee , because it is the lords doings : it is a message from thy king , an errand from thy father , a summons from thy iudge , a loue-token from thy bridegrome , a warning from thy generall , therefore to be receiued with all loue and loyaltie , submission and subiection : without muttering and murmuring , belching and barking against god , as the manner of some is . oh consider the practise of dauid , psal . . . i held my tongue ( saith hee ) and said nothing : why so ? because thou lord aidst it . the same consideration sealed vp the lips of aaron , when two of his owne sonnes were consumed with fire , leuit. . . so eli , when hee considered it was the lord that threatned him and his house , was content that he should doe what seemed him good , sam . . ioseph thus reuiues his brethren when their harts failed them in a great perplexitie , gen. . feare not ( saith hee ) for it was the lord that sent mee before you . oh obserue how the very meditation of gods permissiue prouidence armes him and his against griefe , impatience , and discontent : open thou the boxe and apply thou these cordials , and mithridate to thy owne particular . i warrant you who euer had a window into simeons soule had seene no small iubilie of ioy in his inward man , arising euen from these very thoughts , that it was the lord that let him depart in peace , after hee had imbraced the prince of peace : to whom that thou maist conforme thy selfe , let this one motiue moue thee , besides many moe . namely , the greatnesse of this sinne of impatience ; a sinne not onely condemned in the word , prou. . & . vers . . if it be but against man ( much more if against god , as that of iobs was , iob . . . . &c. ) but also punished most seuerely in the lords owne people , as yee may see at leasure in euery chapter almost of ex●dus and numbers , it neuer scaping scot-free , but bringing a greater iudgement with it then that which did occasion it ? as , doe the people murmure for quailes , for water &c. against god , against moses , and against aaron ? they shall be plagued vvith pestilence , and serpents , and death , and murraine and mortalitie . oh then if thou wilt be angry , be angry with thine owne sins , the occasion of all crosses and of all curses ; the causer of ter●ours and consumptions , and burning agues , and biles , and botches , and plague-sores ; yea , of death it selfe , leuit. . . wherefore is the liuing man sorrowfull ? man suffereth for his sinnes , lament . . sinne was the cause of ezekias botch , of gehesies and miriams leprosie , of the philistines emerods , of the aegyptian plagues ; and therefore christ bids the blinde man sinne no more , least a worse thing befall him , iohn . . for , death by sinne entered into the world , rom. . . which sinne still continueth deaths sting ▪ wee carrying that sting in our bosomes , that vvill kill vs : oh then plucke this sting out , drowne sin in the salt sea of repentant sorrow , as the marriners cast ionas into the sea : and the cause being remoued , the effect will cease . the tempest shall turne to calme when thou turnest to christ , though thou hast outward paine thou shalt haue inward peace , and shalt depart in peace . secondly , in that god limits , and lets , and permits our departure , it teacheth vs , that the dayes of man are so determined , as that no man , no meanes can protract them , or detract from them , beyond and besides their limits : for god which hath appoynted the seasons and times for euery thing , acts . . & ch . . hath determined also the dayes of euery mans life , as hee did iobs , iob . . which life as it is like a weauers lombe , esay . . so it must last till the last thread thereof be wouen , like an houre-glasse running till the last minute of time be expired , before which time this thread cannot be cut by the power of men and angels , this glasse cannot be broken : all externall created power cannot cause the lord to alter what hee hath written in the numbring of our dayes , no more then pilate would change what hee had vvritten vpon christs crosse . obiect . . but here a scruple may arise concerning ezekias , who was told from god that hee should presently dye , esay . . yet after there were fifteene yeeres added to his dayes , kin. . . answ . first , gods will is alwayes one in it selfe , like god himselfe , how euer in respect of vs it may seeme contrary or contradictory , as it is secret and reuealed . secondly , there was no change of will or decree in god , but in ezekias himselfe , who receiued the sentence of death like the niniuites conditionally as the theefe may receiue the sentence of death from the iudge , vnlesse hee carry himselfe after , more carefully , or get the kings pardon presently . for , all legall threats , as also euangelicall promises , haue their relation and reference vnto the condition of faith or infidelitie , of repentance or impenitencie , by the performance or not performance vvhereof wee auoid or incurre the curses denounced : or are capable of , or not capable of the promises propounded : therefore when god staid the execution , and as it were repriued this good king , hee did nothing but what hee determined , for hee decreed by this threatning to bring him to the sight of his sinnes , and so to repentance , that hee might liue . obiect . obiect . . iob complaines that his breath is corrupt , that his dayes are extinct , and that the graue is ready for him , iob . . so dauid complained that the lord had weakened his strength in the way , that he had shortened his dayes ; yea , hee feared that god would take him away in the midst of his dayes , psal . . vers . . . so salomon tels vs , that the feare of the lord prolongeth dayes , but the yeeres of the wicked shall be shortened , prou. . . then it seemes a man may dye before his limited time . answ . there are two ages or times of man : the one a ripe age , suppose seauenty or eighty yeeres ; the other vnripe and greene . now , all men naturally aspire and desire the first ; which if they attaine not to in some measure and proportion , they are thought to dye before their time , but yet neuerthelesse they accomplish their decreed date . and therefore though iob and dauid complayned of the shortning of their dayes , yet they deceiued themselues , for the one liued after that an hundred and forty yeeres , and saw his sonnes sonnes , euen foure generations , iob . . the other dyed old and well stricken in yeeres , kings . . but both of them ( not seeing the sunne of gods fauour through the cloud of the crosse ) remembred not that gods power is seene in infirmitie , cor. . . obiect . . yet it is said that bloud thirsty men shall not liue out halfe their dayes , psal . . . answ . first , that is which they desire to liue ; secondly , or which in nature they might liue to , so basil ; thirdly , god hastens iudgements vpon crying sinnes , such as that of murther , and sodomie , and vncleannesse , as hee did on sodome , onan and ioab . for , when sinne once cryes like cains sinne , or is ripe like the sinnes of the amorites , god is prouoked and cuts off the workers of it , sometimes sodainely , sometimes secretly , neuer vniustly ; fourthly , good men as they participate of gods blessing , long life , exod. . ver . . or else of life eternall , if they be taken away with iosias , in youth , which is better : so wicked men fearing death as a iudgement which they feare , it shall fall vpon them : for whatsoeuer a wicked man feares , in a slauish and seruile feare , that shall come vpon him , saith salomon , prou. . . a proud man feares disgrace , he shall be disgraced ; yea , proud herod shall be eaten with wormes , and that ester and mordocheus , and those iewes which ammon feared shall bring him to the gallowes . if achitophel feare that his counsell shall be reiected , it shall be reiected . if the theefe and the seminarie feares tyburne , they shall be topt there . the couetous man feares pouertie , it shall betide him or his , hee shall vomit vp his sweet morsels , his substance which he hath deuoured , iob . . some part of his ill gotten goods , like the coale in the eagles nest , shall set all the rest on fire . if ieroboam feare death , as abijah threatneth him , the lord will strike him that hee die , chron. ▪ . ver . . ver . . and so all other vvicked men . obiect . . but if our death be determined may carnall reason obiect , then we neede vse no meanes to prolong our life , as physicke , recreation , &c. answ . if god haue ordained thee to liue long , hee ordayned the meanes also to prolong thy life ; as hee sent ioseph before to prouide the land of aegypt for old iacob and his sonnes to liue and to trade in , when the famine was in aegypt , for their preseruation , g●n . . . and as hee prouided a whale to receiue ionas that hee drowne not : so he hath ordayned meanes , as meates , drinkes , cloathes , dyet , physicke , musicke , exercise , carefull circumspection in the vse of thy body , and the like , that thou perish not : to which meanes if thou beest not subordinate , thou art guilty of thine owne death , because thou with-drawes thy selfe from without those limits and bounds that god hath appointed thee to vvalke in ; and so art found eyther a fighter against , or at least a tempter of god , deut. . . it is worthy considering , that though god had told paul , acts . . that all that were in the ship with him in that cretian tempest , should be safe , yet neuerthelesse when some would haue leapt out of the ship , hee tels the centurion , v. . that except they abide in the ship , they could not be saued ; they must stay still and bestirre themselues ( validis incumbendo renijs ) if they will be safe ; yea , they must eate meate to , for their healths sake , vers . . so what god hath decreed eyther concerning thy body or soule , thy temporall or spirituall estate , in life or death , thou must vse meanes , for the well being and preseruation of both . wee may out of this boxe , thus opened , draw out this triacle , namely , to goe on constantly and couragiously in our callings and christian courses in the performance of good duties , belonging to the first and second table , to god or man , commanded in the word , commended in the practise of the saints , notwithstanding , all not onely oppositions and calumniations by the scoffing tongues of ismaels , but euen piercing persecutions of the worlds nimrods , and the bloody buls of basan ; what though they menace thy massacring , determine thy death , as those cursed crew of ruffians did pauls , acts . . yet they cannot hurt a hayre of thy head without gods permission : no more then the iewes could doe ought against christ , but what god had before determined . thirdly , in that simeon here appeales vnto gods permission , in respect of his departure : it is plaine that hee tooke not leaue of himselfe to depart ; hee askes leaue you see , as a souldier of his generall , to depart out of the campe ; as a scholler of his master , to goe home ; as an attendant , to be dismissed of the court. from whose particular we may extract this generall obseruance : that it is vnlawfull for any man to let out his owne life , or the life of another man ( vnlesse the sword of magistracie be put in his hand ) no man must lay violent hands vpon himselfe , or vpon another : deus vitae necisque arbiter , god is onely the disposer of life and death . and therefore for the first , how euer the world pretend reasons and excuses , for to make this bastard-brat of selfe-murther ( which comes from sathan and our corruption ) legitimate , as proceeding from magnanimitie , greatnesse of courage , or the like ; or at least would extenuate it , or make it tollerable , if not approueble and laudable , when it is a curer of all other crosses , as cato vticensis held it ; or a preuenter of sinne , as in rasis , in the apocripha , and lucrece in histories , &c. yet neuerthelesse the practise is detestable , the sinne damnable , and therefore both in reason and religion auoidable . first , because it is against a double commandement , legall and euangelicall : it breaketh the sixt commandement : for if a man must not murther others , hee must not murther himselfe , euen as if a man must not steale from another , hee must not steale from him selfe , his wife , his children ( which i would haue all carders , dicers , drunkards , &c. and selfe consumers of their substance to consider , ) if hee must not doe the lesser sinne , he must not doe the greater . secondly , the apostle saith , a man must not destroy his owne body , but nourish and cherish it , ephes . . thirdly , it is against not onely the light of grace , but euen of nature ; nay , of corrupted nature : euery creature , from the lyon to the worme , from the eagle to the wrenne , ( as tully notes ) seekes it owne preseruation , fugitque nociua , flies the contrary . now the more vnnaturall that any sinne is , the greater , the grosser it is : incest is a greater sinne then adulterie ; adultery , then fornication ; beastialitie , then all : wantonnesse with a mans owne body worse then actuall pollution with a woman , because more vnnaturall : so in murther , fratricide , the murther of thine owne brother is worse then homicide , man-slaughter ; parricide , or patricide , king killing , or the murther of parents , worse then eyther : but semicide , or selfe-murther worst of all , because most abhorring and swaruing from the very sparke and instinct of nature . fourthly , a man sinnes not onely thus , . against god ; . against grace ; . against nature ; . against his owne body : but also hee sinnes , . against the state , . against the king , . his country , . the church , . the common-wealth , . his friends , . his familie : for euery man is pars reipublicae & communitatis , a part of the state both politicall and ecclesiasticall , hee is a member of both bodies , and therefore hath not interest in himselfe , to be actiue in his owne death , he must be meerly passiue . partem patria , partem parentes , &c. besides , saith the orator , his parents , and his friends ( as his country ) for whose good hee was borne , as well as for his owne , challenge a great interest and prerogatiue in him : all whom hee frustrates , and so directly sinnes against all , by cutting off himselfe , euen as he sinnes against the head that cuts off the hand or foote in the body naturall . fiftly , this course is as curelesse as cursed , as fruitlesse as godlesse ; for it preuents not misery , but procures it ; it redresseth it not , but a man runnes further into it , like the fish that leapes out of the frying-panne into the fire : like him that goes from the english pillory to the spanish strippado , that they goe from the hell of conscience into a reall hell , is to be feared in selfe-murtherers , though god onely can determine it . sixtly , it argues madnesse , distraction , or frenzie , and so the world censures . seauenthly , impatiencie , that a man cannot attend and waite the leasure of god to release his crosse . eightly , muttering , murmuring , and israelitish fretting against god , and so rebellion against the almighty . ninthly , cowardlinesse , and faint-hartednesse , that a man will not endure that which might be inflicted on him . tenthly , vnthankefulnesse , not to preserue this iewell of life which is bestowed vpon him . eleuenthly , selfe-killing is noted as a marke of desperation , and brand of reprobation , as in saul , iudas , &c. twelfthly , the practise of it causeth not onely the actors , but their actions , profession , posteritie , country , nay , christianitie it selfe to be euill spoken of : their names rot and stincke ( as doe oft-times their bodyes . ) besides , they are denied christian buryall , being ( like excommunicate persons ) cast out of the church as vnsauory salt. all which reasons ( with many moe ) being so plaine and pregnant against this sinne , argue and demonstrate vnto mee , that many men are not onely irreligious but vnreasonable , that dare perpetrate , and commit this horrible ryot and outrage vpon their owne bodyes in selfe-murther . neyther can i but deplore , as i doe wonder , to see how the diuell doth daily get ground and aduantage on humane nature , in this inhumane , vnnaturall , and belluine sinne , which euen the bruit beasts detest and abhorre . how many haue wee read of , how many haue wee heard of , how many haue wee seene culpable in this kinde ? what weekes doe passe but our soules are made sad , and compassionately send out sighes at the tragicall fals and fearefull ends of semicidian selfe-slayers , the knowledge whereof wee receiue by the intelligence of our eyes or eares ? how oft are our hearts made cold , and wee occasioned to smite vpon our breasts at the vndoubted relation , or our owne visible sight of many , not onely amongst the ignorant , profane , irreligious , and impatient common people , ( that know not what belongs to god , or themselues , to their duties in life , or their estates after death : ) but euen of schollers , learned men , great men , that make away themselues , some by hanging , more by drowning , most of all by stabbing themselues , or by cutting their owne throates ? the frequencie of which euents crowners ( who by iuries finde out the principall indited causes of these murthers ) well know : whose office sathan and mans corruption hath made , as more painefull , so much more gainefull , then in former ages , wherein christians liued and dyed more like christians , at least more like men , or lesse like pagans and naturall men , but chiefely lesse like vnnaturall and bruitish men then wee doe , in this and other sinnes , in these our curelesse corrupted times , degenerate and declining dayes , &c. for , let a man peruse all histories , and looke at the carriage of christians in their lowest exigents , when they were most exposed to most miseries such as are particularized , heb. . when the sword had the keenest edge against them , in the hands of the tenne first romane persecutors , when some one weeke saw the slaughter of more thousands then there be dayes therein , yet neuerthelesse we reade of few or none that were their owne slaughterers , but in rest and patience , they ranne through fires and waters , and burnings , and boylings , and bitings of beasts , euen into the mouth of tyranny it selfe in passiue suffering , rather then they would rid themselues of these exquisite torments , by more easie ( though more vnlawfull ) selfe-killings : but alas , such are the impieties , such the impatience ; nay , such the atheisme of these our desperate dayes , that euery crosse ( yea , though triuiall , though but in imagination ) must be remoued with some , by a reall curse of selfe-murther . if wee cannot be our selfe-caruers , wee thinke thus to be our selfe-curers : if not selfe-brokers to haue what wee will , wee are selfe-butcherers against gods will , like toyish children wee will take pet and dye . the losse of an office , the rising of an aemulated corriuall in the courts , the forfeiture of a bond , the feeling or the feare of pouertie , the turning out of seruice , the frowne of a great man , the brawling of a wife , the miscarrying of some , or the charge of many children , the ouer-throw in a suite at law , the reiection of a suite in loue , ( to omit weightier matters , distresse of minde , distraction of hart , rage of conscience , despaire of mercy , &c. ) euen these are arguments sufficient ( and efficient to ) in the diuels diuinitie , whereby he pleades and preuailes with such whom the lord hath left to him , and to themselues , to make their owne hands their owne executioners : which particular sinne if there were no moe in man ( though it be accompanyed with legions ) as it strengtheneth my faith in those first poynts in all christian catechismes , of mans misery , whose nature being viciated and adulterate in the fall of adam , is now growne monstrous and outragious , both in the quantitie and qualitie of sinne : so it confirmes my hope in christs second comming , concerning the propniqiutie and nearenesse of the last expected day of the worlds dissolution , seeing not onely iniquitie doth abound , and sinne ( sathans daughter ) is more fruitfull then euer , euen in monstrous births ; but the diuell the father rageth ( lion-like ; ) and ( like iehu ) marcheth against man more vehemently with redoubled force and fury , knowing that his time to rauen in is but short . these premisses pondered , because sathan is as wilie as euer hee was , as powerfull , as potent , as politique , more malicious ; as thou art more weake then those which hee hath assaulted and vanquished in this kinde ( for saul and iudas in all outward respects , were in all probabilitie stronger then thou ) as thy nature as wicked as theirs ▪ ( for all branches that come from adams stocke are naturally corrupted ) and as it is most likely that thou shalt be tempted by this serpent , euen to this very sinne of letting out thine owne bloud , which like other sinnes is in thine own● power ; ( for what man amongst many can say that he hath not had many thoughts and motions iniected and darted into his heart by sathan for to perpetrate this sinne ? ) so in gods feare let euery christian arme himselfe against it , euen with a constant resolution , like good iob , by whom saint iames patternes vs to trust in god , though hee kill him : to fall rather into the hands of god with dauid , sam. . . then to fall vpon his owne sword vvith saul . discusse dauids prohibiting argument , when he was prouoked to kill saul ; shall i lay mine hand ( saith hee ) vpon the lords annointed ? surely no , the lords hand shall be vpon him , not mine , hee shall stay his day . thou as a christian art the lords annointed , what euer sathan importune , the worlds crosses occasionedly vrge , yet lay not thine hand vpon the lords annoynted : it is more vnlawfull for thee to slay thy selfe , then for dauid to kill apostate saul : stay thy day , wayte the lords leasure , in rest and confidence shall be thy strength , god will relieue thee in the crosse , or release thee from the crosse . labour for the spirit of grace against the impatiencie of nature , and the spirit of prayer against sathans temptations , and the spirit of patience against the worlds crosses : learne out of epictetus his schoole , sustinendo , abstinendo , by abstaining from the euill of sinne , by sustaining any crosse , the scourge of sinne , not to mutter against thy creator , not to marre his image in thee his chiefe creature . lastly , that thou maist preuent this sinne it selfe , as a point of instruction , neyther vnpleasing nor vnprofitable , i thinke good to acquaint thee with the causes ( at least the occasions ) of this sinne , of selfe-murther , so farre as i can gather them historically , is matter of fact , euen from the very heathens , from whose candles wee must borrow a little light to see into this poynt : that so as is the maxime both of philosophie and physicke , subla●a causa , ●ollitur effectus ; the cause being remoued , the effect may cease . vse the first and chiefe cause of this crimson sinne of selfe-murther , ( besides the diuell tempting and triumphing ouer his conquered vassals ) is rage of conscience : for some haue beene so stung with hellish furies ( as vvas nero after hee had murthered his mother agrippina , slaine his brother , his friends , his masters , as suetonius reports ) that they haue constrainedly attempted the quenching of this fire with the effusion of their owne bloud , chiefely when there is ioyned with it despayre of mercy , as in pilate , whom gregory turo●ensis relates to haue killed himselfe after hee had condemned christ . the like whereof iosephus records of herod , after hee had butchered his three sonnes , alexander , aristobulus and antipater . the scriptures instance in saul after his apostacie from god ; and in iudas , after he had betrayed christ , &c. others some haue beene ouercome by madnesse or frenzies : as lucretius that philosophicall poet , about the forty yeere of his age , saith politian : hercules , that burnt himselfe , being madded with his inchanted shirt , that was dipt in the bloud of the centaure : aiax , that died inraged when achilies armor was adiudged from him to vlisses : to which are to be added such as being surprised vvith passions of loue or hatred , oppressed vvith melancholy , ouer-heated in their spirits by studie or the like , haue beene madded and so murthered . others haue killed themselues in the violencie of their diseases , as silius the poet : festus the friend of domitian , indignas prem●ret pestis , quum rabida fauces , &c. messula coruinus the orator , that by reason of an vlcer in his mouth , pined himselfe to death , as celius testifies . others in pride of heart , and discontent , as homer , because hee could not resolue the riddle of the fishermen : aristotle , because hee could not finde out the reason of the frequent ebbing and flowing of euripus . so brotheus that burnt himselfe because he was deformed : others to preuent the luxurious desires and designes of lechers , and to preserue their owne chastitie , as sophro●ia , that christian lucrece , as eusebius cals her , that by killing her selfe freed her chastitie from the continuall assaults of d●cius : damocles the beautifull boy that escaped the sodomie of demetrius by selfe-drowning . others being ashamed to liue , haue not beene ashamed by selfe inflicted death , to depriue themselues of life : as chaste lucrece after she was defiled by proud tarquin , whose death not onely claudian stroza , sabellicus , and many of the heathen bewayle , but euen some christians speake and write of it , vvith remorse . so cornelius gallus , that excellent poet , virg●ls friend , that for shame killed himselfe , being accused , and it seemes guiltie , of misdemeanours in his gouernment , being president of aegypt , saith ammianus ; or as tranquillus writes , because hee was interdicted caesars house , because he was too tongue-sawcy , saith ouid , that makes it his blemish : se linguam nimio non tenuiss● mero . others to preuent that shame and further blame which their misdemeanours or the preuailing of their enemies had brought them too : thus cleopatra when anthony was ouercome , least shee should be carryed captiue , applyed serpents to her breasts , which plutarch and horace say shee kept for that purpose , whom her maides , neaera and charmi● , accompanyed in the like death . so dioclesian the emperour fearing an ignominious death from the threates of lacinus and constantine , dranke poyson , saith aurelius . so oppia , a vestall virgin , defloured , kils her selfe for feare of further punishment . the like did fanius cepio when he was apprehended in a conspiracie against augustus . the like is related of cardinall wolsey , to haue poysoned himselfe in the high-way betwixt cawwood and london , when hee was sent for to answere such articles as were against him : neyther was achitophels wittie folly awanting in this kinde , who thought by hanging himselfe to be rid both of present shame , his counsell being despised , and future blame , from the fore-seene preuailing part of dauid : and saul pretends this as his best argument to kill himselfe least the vncircumcised philistines should fall vpon him and mocke him : and abimelech will be guilty of his owne death , rather then it be said that a woman slew him . others out of vaine-glory and desire of fame , as empedocles the scicilian poet , vvho to be accounted immortall threw himselfe into aetna , deus immortalis haberi , dum cupit empedocles , &c. these that haue desired the immortalitie of the soule after death , haue vpon false grounds vsed this vnequall meanes of killing themselues , as did cleanthos , crysippus , zeno , and others besides empedocles , as did cleombrotus also , after hee had read platoes phedo ( the booke which cato read also before his death ) all whom lactantius for that cause of making away themselues , in his third booke of false wisedome , cap. . recites and refutes . some haue beene deceiued by the diuels delphicke oracles , ( as codrus amongst the athenians ) to preserue their countries by their owne voluntarie deaths . others haue beene so ouer-whelmed in the flouds of passions , and so transported from themselues in the eager pursuit of their desires , that they haue sacrificed themselues to their beloued and adored idols , suppose these be fictions , . of didoes killing her selfe for the loue of aeneas : . sappho , for the loue of phao : . phaedra , for hippolitus : . phillis , for demophoon : . hemon , for antigone : though they be all testified by authors . the first instanced by a virgil , b ouid , c siluis , d politian , and all that haue followed virgil : the second by e statius : the third by ausonius : the fourth by f pontanus : the fift by g prepertius , ( to say nothing of those that haue cast themselues into flouds and riuers , and so drowned , at the command of their mistresses , as pontanus instanceth in galeatius , caelius in t●magoras , ) we haue too many pittifull presidents euen in our times , of no small number of foolish flies , and deluded doters , who are profuse of their bloud , which inconsiderately they expose to effusion in single combats , or madly they let out with their owne hands , eyther when their supposed lawfull loue , or lawlesse lust is crossed by their corriuals , or reiected of their beloued ones . lastly , and most ordinarily ( to omit him that killed himselfe , by the instinct of gods spirit , who also killed his enemies , that typicall sampson , whose fact was particular and inimitable ) most make away themselues out of impatiencie vnder the crosse , ioyned with infidelitie and atheisme , neyther greatly beleeuing or regarding any future estate after death . and therefore as the crosses and miseries incident to this our mortalitie are diuers and manifold , so many snares hath sathan not onely for the soules , but the bodies of vnbeleeuers . some , in the extremities of warre haue warred with themselues , and let out their owne bloud with their owne hands , ere they would fall into the hands of their enemies : vvhich was sauls case when the philistines pressed sore vpon him . so cassius and brutus , the murtherers of caesar , murthered themselues , sath plutarch , with the same weapons vvith which they stabbed caesar , being ouercome by anthony and augustus at philippos ; for which io●ianus and others blame them . the like parts in the like tragedies , acted cato , when pompey was ouercome of caesar , who of the citie vtica , where he dispatched himselfe , was called vticensis , saith pliny and gellius . so dolobella ▪ one of caesars fauourites , when hee was vanquished by cassius in his sirian warres . so vsurping fla. fimbria in his conflicts with sylla ; at also gnorban , when hee was banished by the same sylla . so norbanus , when hee was ouercome by scipio . so otho the emperour , after one battell lost in his warres vvith vitellius . so petreius , one of pompeis captaines foyled by caesar : labio , by octauius : with many moe . as portia , catoes daughters destroying dyet was hot coales after the death of her husband brutus : and as aria accompanied her husband petoes proscription , with her owne death ; so diuers other wiues haue voluntarily accompanied the dead ashes of their husbands : as also husbands of their wiues , as plantius of his wife erestilla : so marke anthony when hee heard but a false rumour of the death of cleopatra , aggrauating his troubles with augustus ( saith oresius ) killed himselfe . some haue taken to heart the crosses of their children : as boetus that killed himselfe at the tombes of his daughters hippo and miletia , who being defloured by some spartan young men , were cast into a pit : so old gordianus is by marcellinus reported to haue hanged himselfe , when hee heard his sonne was slaine in the warres : so mopsus threw himselfe downe from a tower when hee saw his sonnes dead before him : so iocasta the mother affrighted with the horrible spectacle of her two sonnes eteocles and polinices , that had slaine one another , would liue no longer . so children haue followed their parents funerals , as erigone that hanged her selfe when her father icarus dyed . so brothers and sisters haue sympathized in sorrowes , and in selfe-murthers , one with , and one for another ; as iuturna ( daunus his daughter ) that drowned her selfe after her brother turnus was ouer-turned by aeneas , others in a despayring repentance , for killing other , out of the horrour of conscience , and gods remunerating vengeance , haue killed themselues : as argobastes after he had caused valentinian the younger to be strangled at vienna . so ecelinus the tyrant after innumerable slaughter of others , made hauocke of himselfe . lesser crosses haue occasioned others selfe destruction , as the losse of friends , scandall of name , miscarrying of some things , which they ouer-weeningly loued in life : as terence that drowned himselfe , because some hundred and seauen comedies , which he had turned out of greeke into latine , perished by sea : so hipponax the poet made bubilas the painter hang himselfe by his ierking iambickes . in all which particulars , these desperate salues that they vsed , were worse then their sores . these were heathens that knew not god , nor the soueraigne good , nor the true being or beatitude of man ; the most of them they wanted illumination from the sunne of righteousnesse , and sanctification from the spirit of grace ; they were in the shadow of death both in life and death , and were vnder the power and prince of darknesse , who ruled so powerfully in them and ouer them , that oft times they haue made away themselues for little or no cause , as haue also some in the rancke of christians , ( as celius and crinitus write of one laurence a learned florentine , who threw himselfe into a pit in the health and strength of body : as also of one peter leonius an excellent philosopher , and a singular wise man , that did the like , no probable cause being knowne or suspected in eyther : ) let vs feare the fates and the vntimely fals of such cedars whom god hath cut downe , with the axe of death , put into their owne hands : let vs by faith in christ , and repentance from dead workes , be reconciled to that god who by our prouoking sinnes may iustly deale with vs as he hath done with them : in giuing vs ouer to sathan and our selues . but aboue all things let vs feare to commit sinnes , or liue in sinnes against conscience : for the rage of conscience ( the effect of witting , willing , vnconscionable and customarie sinnes ) is the blatrant beast that kils so many in selfe-murthers : the spirit of a man may beare his infirmitie , but a wounded conscience who can indure ? saith hee that was once , no doubt , touched in conscience for the sinnes with which his soule was soiled . lastly , let vs take heede of cain● sinne , despayre of mercy , least it worke that effect in vs that it did in him and iudas ; both who offended god more in this sinne , chiefely the last , in effusing his owne bloud , then in shedding the bloud of abel or of christ himselfe . apply the promises to thy soule by faith , fons vincit sitientem ; there is a fountaine of grace , and a well of the water of life , alwayes open to the thirsty sinner ; which fountaine is greater then the puddle of sinne , and hath a stronger mundifying vertue , and abstersiue power to cleanse the soule , then iordan to purge and purifie naamans leprous body . i might prosecute another vse against those who by a continuated custome of sinne are indirectly and effectiuely , though not intentionally ( for euery man in sinne , commits it , sub specie boni , vnder the shew of some deluding good , as our first parents did , a truth which euen philosophers saw ) but i say in respect of the effect , selfe-murtherers : for there is no sinne wherein a man practically and actually liues , but as it is damnable to the soule , so it is preiudiciall and dangerous to the body , the death of both : and that if wee consider it in his causes and effects , whether naturall or supernaturall . naturall , instance in some : doth not fond lust cause dry bones ? doth it not consume the moysture ? dry vp that radicall humour which is the nurse and fountaine of life ? doth it not inflame the bloud , cause burning feauers ? &c. to speake no worse , in bringing such diseases , that euen modestie suffers me not to name , as that french ( or neopolitan ) disease , that anthonies fire , vvhich burnes to the consumption of the body and confusion of the soule . doth not drunkennesse cause dropsies ? doth not strong drinkes ouer-heate the bloud ? for to whom is woe ? to whom is sorrow ? to whom is strife ? to whom is murmuring ? to whom are wounds ? and to whom is the rednesse of eyes ? euen to them that tarry long at the wine , to them that seeke mixt wine , which wine though it be pleasant both in the colour and the taste , yet at last it bites like a serpent , and hurts like a cockatrice , pro. . v. . . . . the like may be said of all other intemperancies in meates : by the immoderate excessiue abuse whereof many haue laid their stall-fed pampered carkasses vntimely in the dust . insomuch that physitians considering the innumerable diseases that flow from that vncleane sincke of epicurisme and gluttonizing , haue set it downe at an axiome , plures gula quam gladio : that the insatiable belly hath slaine moe then the blade . what should i speake of auarice and couetousnesse , which wastes and consumes the spirits by a mad and eager pursuit after the world ; euery crosse and losse whereof goes to the hart of the wretched worldling like a dart or a dagger ? of enuy , which frets the heart as the moath the garment , and eates into it , as the rust into the iron ? with the destroying and deadly effects of other such sinnes . i might be large in the causes supernaturall , in confirming that diuinitie , which not onely protestants commenting , but papists alledging that place in the apocalypse , chap. . vers . . if thou watch not i will come on thee as a theefe , &c. haue taught and affirmed , that god accustometh for the punishment of carelesse and negligent sinners , to cut off time from them , and to shorten their liues , for their misimploying and mispending the same , in omitting all good duties , and committing outragious sinnes : god taking from them that which they haue , or at least seeme to haue * which is time ; a iewell so precious , that as zealous bernardine de sena , oft acknowledgeth , if the traffique and marchandize of it might be carryed to hell to be sold , for one onely halfe houre there would be giuen a thousand worlds , if the damned had them . hence it is , that wee see many murtherers , riotous persons , malefactors , swearers , swash-bucklers , cut off by the sword of the magistrate , or of the enemie , in warre , or priuate quarrels , or by gods sword , the deuouring plague , or such meanes , euen in their youth and strength , when by the course of nature they might haue liued longer : according to the threat of the psalmist , that bloudy and deceitfull men shall not liue out halfe their dayes . psal . . . and that propheticall threat of iob , that the sinfull man shall die ere hee accomplish his dayes , and that his hand shall be cut off like a vine in the bud , euen when hee is young and tender in the blade , ere hee come to any ripenesse or maturitie . to which god himselfe hath reference in the fift commandement , which at it annexeth the promises of long life to children that are obedient to their parents , ( how euer some are taken away soone , as was iosias , whose short life on earth is rewarded with life eternall in heauen ) so it intimates the curse of abbreuiating and shortening the life of those that are immorigerous and refractory to their parents and fathers , vvhether naturall , ciuill , spirituall , or heauenly : illustrated in that vvhether fiction or true historie , vvhich the papists relate of a young man in the village of catalunna , neare valentia ; who being disobedient to his parents , and withall a theefe , being deseruedly hanged about the yeeres of eighteene , a prettie while after his death , hee hanging on the gallowes , his beard beganne to sprout , his browes vvaxed wrinckled , his hayres gray , like a man of nintie yeeres : at which all being astonished , it was reuealed to the bishop of the place , how that same young man , after the course of nature , might haue vndoubtedly liued nintie yeeres , and so should haue done , but for his disobedience and other sinnes the lord by a violent death cut off from his life , so many yeeres as are from eighteene to nintie . whereupon saint ierome well obserues , that as shortnesse of life is a punishment and iudgement against sinners , so from the beginning of the vvorld a sinne hath increased in seuerall ages , god hath shortened the yeeres of sinners more and more . which is plaine , if wee compare our dayes with former times . hence it is , that ( as haimo and others note , if god had called ezekias then vvhen hee threatned him , it had beene sinnes desert , not natures course : and vvhen at his teares and prayers , fifteene yeeres were added to his dayes , then his sinne vvas pardoned , and hee permitted to runne euen that vvhole naturall race which hee should haue runne , if hee had not sinned : for vvhich cause dauid prayes that the lord would not take him away in dimidio dierum , in the midst of his dayes ; that is , say expositors , he prayes that according to his demerits god would not as an inflicted punishment , vnseasonably cut him off , as hee vseth to doe and deale vvith profane men : but that hee would permit him to enioy and accomplish the residue of his yeeres , vvhich in his determination hee had appointed hee should liue , if hee had persisted obedient . all which may be a spurre and motiue to stirre vp impenitent and vngratious wicked men to looke to themselues , and to breake off their sinnes by repentance , l●ast both from causes naturall and supernaturall , as the effect of their quelling and killing sinnes , they be found selfe-murtherers : being not onely actually euen whilest they liue , dead in their soules , like the vvanton widdowes paul speakes of ; and the bishop of sardis : but in proxima potentia , in the nearest probabilitie of the death of their bodies , euen as hee that hath eaten poyson is but a dead man though liuing , because potentially dead : and as a condemned malefactor is dead , though liuing , because legally and ciuilly dead : so , these are dead whilest they liue , like condemned traytors ▪ standing at the kings mercy , when euer hee will take away their liues : the case standing with them as with adam and eue after they had eaten the forbidden fruit . feare and tremble yee wicked ones , least god take away life from you , life naturall and eternall : as hee threatned to take away the kingdome of god from the iewes , mat , . . giuing the abused treasure of your life to those that know better how to estimate it , and vse it to his glory , and to the working out of their owne saluation . his proper appellation . in these words , thy seruant . now wee come to the fourth part in this song , in simeons compellation , intitling himselfe gods seruant , with a speciall application in this pronoune thy : piscator giues a note of the significancie of the words in the greeke , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; sernum tuum : id est , me : thy seruant , by a senechdoche : as the virgin mary vseth the phrase in the same figure , luke . . by an elegancie of speech proper to the hebrewes ; testifiing their reuerence to him to whom they speake , as in the history of iosephs brethren wee heare them thus submissiuely speaking to ioseph ; thy seruants came to buy food , gen. . . they might haue said , we came , in briefe , but they expresse their reuerence . so for the same cause , gehezi answeres his master elizeus , kings . . and the woman of tekoa , dauid in the same tearmes , sam. . when they might haue vsed the pronoune i , or me , they haue expressed their reuerent respect to god or man , as also their humilitie ; yea , and the account they made of the countenance and fauour of those they spoke to , as here simeon did . for , if he would haue giuen titles to himselfe , hee might haue called himselfe one of the seniors and elders of israell , one of the prophets , here prophecying ; or a rabbi amongst the iewes ; a teacher and explaner of the law ; a doctor in the schooles of ierusalem , being about the time , or succeeding iesus the sonne of sirack , that writ the ecclesiasticus , or ionathan the chaldean , that turned the hebrew bible into the chaldean tongue . hee might haue spoken of the number and excellencie of his schollers , such as gamaliel , vnder whom paul was instituted , that was his sonne , or his auditor , as zanchie thinkes : with other such priuiledges , in respect of his place , dignitie , age , profession , estimation , but hee singles out , and sequestrates this epithite from the rest , and appropriates it to himselfe , thy seruant ; counting it his chiefest dignitie to performe any dutie to his heauenly master . this ought to be our chiefest practise : euery christian should be of simeons minde , striuing , studying , indeauouring to deserue , ioying , delighting , and reioycing in his conscionable and constant desires to serue god. first , wee haue not onely simeons practise here , but many presidents , reason . which haue preceded , and gone before vs in this particular , men of most eminent greatnesse , excellent graces , shining gifts , high places , gods of the earth , temporall sauiours , instrumentall conuert●rs of the christian world ; of the bloud royall , allyed to christ the prince of peace , esay . . both by birth naturall and supernaturall , yet haue as desiredly as deseruedly passed by all other titles , in the exchange of this , to be accounted and called the seruants of god. thus moses , as by the lord himselfe , hee is dignified with the title of gods seruant , i●sh . . . yea , a faithfull seruant in gods house , by the spirit of god , heb. . . so hee counted it greater glory to be a poore shepheard , and keepe the prince of midians sheepe , that so hee might in his solitary soliloquies meet with god on mount horeb , exod. . and serue god with his afflicted people in the wildernesse , then to be called the sonne of pharaohs daughter , and inioy the pl●asures of sinne for a season in a heathenish court , heb. . so dauid that pious and potent prince , the sweet singer of israell , with greatest alacritie carrols out this in his holy hymnes ; lord , i am thy seruant , i am thy seruant , and the sonne of thine handmaid . so paul , though an hebrew of the hebrewes , a iew by nation , a learned pharisie by education , an apostle by profession , a piller of the church by his ministeriall function , yet with all these nationall and apostolicall priuiledges , hee ioynes this as the chiefe , a seruant of iesus christ . nay truely ( that which the antichristian saul of rome cals himselfe hypocritically ) a seruant of the seruants of the lord for christs sake , a seruant to the saints , to the church , all things to all , to winne some . so holy iude , the brother of iames , of christs kindred according to the flesh , prefixeth this as the best branch of his pedigree , a seruant of iesus christ , iude verse . that which was the chiefe grace of simeon , moses , dauid , paul , iude , ought to be our glory , to serue him , who is lord of heauen and earth . reason . secondly , god wonderously and worthily esteemes of his seruants , as appeares by those honourable titles in the scripture with vvhich he aduanceth them , for he doth not account them seruants , but friends ; yea , sonnes ; yea , heyres ; yea , christs fellow-heyres , rom. . his brethren , his sisters , his father , his mother , his domestiques , and of his houshold ; yea , citizens with the saints , and burgesses of the heauenly ierusalem , ephes . . . yea , his members , cor. . . the temples of the holy ghost , vers . . cor. . . spirituall men , cor. . . new creatures , cor. . free-men , iohn . holy men , cor. . the lords annointed , iohn . true israelites , iohn . the lords first borne , heb. . . gods peculiar people , royall priests , pet. . . elect of god , col. . . vessels of mercy , rom. . children of the marriage-chamber , and such as excell euen their neighbours , mat. . yea , excellent ones , psal . . . with such other titles of eminencie , and dignitie , with which his seruants are aduanced . now , if it be a grace to be called the sewer , the chamberlaine , the cup-bearer , &c. to an earthly monarch , as nehemiah was to artaxerxes , then what luster and excellencie is their in such high and honourable places , which the attendants in gods courts doe daily inioy ? thirdly , onely the seruants of god are acceptable vnto god here , and shall haue a glorious reward hereafter . heb. . . fourthly , the church and children of god esteeme and approue of such as serue christ truely and sincerely , rom. . . as for others that are eyther strangers from the common-wealth of israell , without the church ; or seruants to their owne lusts and sinfull ends within the church , that serue not the lord in spirit and truth , they esteeme them as debashed and vile men , vnworthy of the common ayre , vncleane birds , vnsauory salt , the earths burthen , the churches bane , sathans impes , natures shame , heauens exiles , hels inheritance , and the diuels due ▪ in that case wherein they stand , till by the power of the word and spirit they be brought from darkenesse to light , and from the power of sathan vnto god , from the seruice of vaine idols , to the liuing god , acts . if we , according to our vse , apply this by vse , wee shall finde miriades and millions of such as haue the faces of men , and the names of christians , and goe vnder the common rancke of gods seruants , as farre from simeons desires and delight in this poynt as the diuell himselfe , that neuer since they were borne of their mothers , did eyther know , or will , or affect or practise , or thinke of the least measure of the seruice of god. examine their knowledge , and you shall finde them as ignorant how god is truely to be serued as the getes and sauromatanes , and those paganish people that neuer heard of god. let thousands that might be culled out , both in the citie and country , that are vnder the meanes , and that haue dexteritie of wit , strength of intellectuall powers , soundnesse of iudgement , in attaining , discerning , and iudging the things of this life , that belong to their callings and functions . tell mee the difference betwixt a ciuill , morall , temporarie , generall faith , and sauing faith , ( without which god is not serued and pleased ) with the markes , proprieties , and effects of the same . let them distinguish vnto mee betwixt that godly and that worldly , that christian and that carnall sorrow mentioned cor. . . let them shew mee the true qualities and conditions of such a prayer as preuailes with god , and fetcheth a blessing from the throne of grace : the notes and adiuncts of that confession of sinnes to which remission is promised iohn . . pro. . . let them tell mee wherein the euangelicall repentance of the childe of god in his new birth , or after his fall , differs from the legall penitencie of iudas , esau , and the papists ; with other such like misteries and principles of diuinitie : the knowledge of which is a good meanes both for honouring of god , and sauing of their owne soules : and i shall be very glad that my strong iealousie and vehement suspition of their blockish ignorance , is desiredly remoued . i know many like the naughty seruant , know the will of their master , that doe it not , luke . . like the athenians that know how to doe well and will not : that know how to speake well and to worke ill , like that carnall cardinall that declaimed against whoredome , and practised ere hee slept , what hee inueighed against : such , like the armenian dragons , haue hot mouthes , and cold hearts : yet an hundred times moe we haue in this our marueilous light , that doe no more know how to beginne , prosecute , or finish any part of the seruice of god : then a new admitted colledge-student , a fresh-water souldier , an vnexpert raw seruitor , a rude prentise , know what belongs to their places , functions , professions , to the customes and conditions of their place , the first houre of their admittance : a fearefull case for such as haue had so good meanes , and haue profited nothing . a second branch of this reprose extends to those who want not onely the skill , but the will to serue and worship god , vnlesse in a will-worship , such as they themselues conceit and imagine is sufficient , though mixt vvith such filthy dregs and dung-hill of ignorance , profanenesse , superstition , formalitie and hypocrisie , as makes god lothe and abhorre their offerings . how many are there in the common folde of christianity amongst vs , that in this maine dutie of hearing the word , and the voyce of the great shepheard , in the ministerie of vs the vnder-shepheards ? for one sermon that they here lend their eares and hearts to , an hundred times to the voyces of strangers , whether seminaries and iesuites , the popes factors ; or stage-players , the diuels preachers ; or other such charmers , which infatuate and bewitch their soules , as the false apostles did the galathians , gal. . . i speake not of the manner of their hearing , without all preparation before , without all reuerent attention , submission , or faith in hearing , or meditation and examination of themselues and their families after hearing , whereby the word is made vnprofitable to them ; yea , the sauour of death to death : but when doe they heare at all ? or whom ? where is their dauids delight in the law and statutes of god ? where is their longing after the congregations and assemblies of the saints ? after bethell ? where is their soules sickenesse after the house of god ? to come and worship in the holy temple ? there were such men when dauid , ezekias , iosias , anna , good simeon , and the primitiue saints were liuing , whom augustine called the lords antes , that euery day would hast into the lords barne , to fetch corne , the bread of life , as the israelites gathered manna euery morning . but our age affords drones , and waspes , and grashoppers in their stead : the neglect of gods publike worship in the solitarie seates of many vnfrequented churches , in the thronged fields , and tippling-houses in many parishes . in this our numerous people ( wherein our land like a full bee-hiue , might cast many swarmes ) shewes that most haue lesse will to serue god , then the diuell , the world , or their bellies . but to leaue the church-seruice , wherein man sees thy defects and defaults better then thou thy selfe . tell me vaine men , in the truth of their soules ( if there be any truth in you ) what sacrifices many of you , chiefely you the common and vulgar people haue offered vnto god in priuate ? vvhere is the furrowes and wrinckles in thy face ? thy bleared leah-like eyes , that thy teares haue made , being occasionedly distilled from the limbecke of a sorrowfull soule for thy sinnes ? where was thy last bochim , place of weeping ? thy last m●spez , where like a true israelite thou didst poure downe water before the lord ? when didst thou take vp dauids course , in washing thy couch with teares , and thy bed with weeping ? where didst thou mourne like ezekias , kings . . alas thy dry eyes and stony heart , polluted soule and guiltie conscience tels thee this part of gods seruice is yet omitted . moreouer , where didst thou volly out thy broken sighes for thy sodomitish and crying sinnes ? what times , morning , euening , day , or night ? what place , what chamber , closet , gallery , garden , groue , wood , field , can witnesse thee , smiting vpon thy breast with ephraim , ier. . . ashamed of thy sinnes , with the princes and iudges of israel , like a theefe taken in the manner , ier. . . casting downe thine eyes , and knocking vpon thy breast with the penitent publican , luke . . mourning like a doue in the desart , and a pellican in the wildernesse , for thy transgressions and enormities ? this part of gods seruice is pretermitted . when didst thou commune with thine owne heart in thy priuate chamber , searching the secret sinnes of thy soule , with the light of the word , finding out thy present corruptions , and recounting the by-past follies of thy youth , in the bitternesse of thy soule : confessing them vnto god with the repenting prodigall ▪ laying open the wounds , leprosies , and ruptures of thy soule to christ thy pihsitian ? i doubt this sacrifice of a wounded soule , a broken hart , and a contrite spirit , is eyther not at all , or very coursorily performed : this seruice and sacrifice pleaseth god too well , psal . . . for the diuell to suffer it to passe without long delayes , many interruptions , and in too many , absolute omissions . but lastly , tell mee seriously , how oft hast thou poured out thy soule before the lord in prayer for the pardon and remission of sinnes , for a new heart , a renued soule , for conuersion , and turning to god , for increase of faith , for the holy ghost , for the gifts of grace , wisedome ▪ chastitie , and the like , as dauid , the apostles and disciples of christ , paul ; and other of the saints haue done ? hast thou done this ? i aske thee not whether thou hast oft babbled or not , like the heathen and our ignorant papists , in pattring ouer thy lords prayer , as they doe their pater nosters and their auees , without faith or feeling , without heart and affection , with that lip-labour that christ condemned in the gentiles , and god in the iewes ? neither doe i aske thee , if parrat-like thou hast said ouer thy creed , and thy tenne commandements , sometimes when thou didst rise and goe to bed ; which are as far from being prayers , as the diuell is from truth , or as ignorance is from knowledge , that tels thee they are prayers which are none . with these heathenish and idolatrous seruices perhaps thou had lodened the lord , as the iewes once ouer-wearied him with the like vanities , esay . . . . but i aske thee how oft thou hast indeede prayed ? how oft indeede with a sacrifice of prayer , kindled with zeale , inflamed with the fire of the spirit , heated with feruency , directed with knowledge , grounded on faith in the promises , prosecuted with humilitie and reuerence , attending with constancie and perseuerance , accompanyed with repentance for sinne , and her hand-maides contrition and confession ? how oft i say with such a qualified prayer , hast thou approached the throne of grace ? put vp thy petitions to heauen ? knocked at the gate of grace , for graces to be giuen , sinnes forgiuen ? how oft with such incense hast thou visited the lords altar ? seauen times a day , with dauid ? nay , three times with daniel ? nay , once ? nay none in many dayes , vvill thy heart tell thee , if it continue not still hypocriticall , deceiuing thee as sathan hath deceiued it ? well , and yet thou thinkest to be saued : but vpon what grounds ? rotten god knowes . indeede euery one that cals vpon the name of the lord shall be saued : so saith the prophet , so the apostle , ioel . . but thou callest not on the name of the lord , saith thy heart , at least not as thou oughtest to doe , which makes thy prayer an abhominable sacrifice , therefore thou thus continuing shalt not be saued . but let mee goe further with thee ? dost thou pray in priuate ? that 's well : but dost thou pray for , with , and amongst thy family , in thine owne house , as did abraham , ioshuah ; and the faithfull in their dayes ? here thou art mute : and thy heart giues the negatiue . it is apparent god is as frequently and as feruently serued in the houses , tents , tabernacles and campes of many sauage and scythian souldiers , as in thy house . mahomet hath better seruice in most families of the turkes , and the diuell of the virginians , then god hath in thy house . for , prayer is such an excellent part of gods worship , that it is oft vsed for the whole seruice of god , as gen. . . and else-where , being a dutie whereby as man is profited , so wherewith god is wonderfully pleased , and his name glorified , psal . . . euen in all his attributes ( both . in his wisedome , in acknowledging that hee is infinitely vvise in knowing our wants : . in his power , in that hee is able : . in his mercy , in that he is willing : . in his omnipotencie , and his omnipresence , that hee is alwayes ready and present to heare and helpe his church and children : . as also in his knowledge , in that wee confesse him by prayer to be the s●archer of the hart , and the onely intelligencer of the desires of man : ) now where this principall part of gods seruice and worship is omitted , or but slubbered ouer , ( as elies sonnes did the sacrifices ) in publike or priuate , how can a iealous and a zealous god indure it ? when thou omittest , neglectest , despitest , or despisest this whole seruice of god , how shall the lord be pleased with thee ? thou depriuing god of the principall part of his glory , hee will frustrate thee of thy hoped glory : for , who euer are glorified of the lord in heauen , must glorifie him in some measure on earth . i might also examine in this quere , how thou performest other parts of gods seruice ; namely , those which are eucharisticall and gratulatory , in praysing god for his blessings temporall and spirituall , as did dauid in his generation , with others , psal . . psal . . a dutie though commanded by god , psal . . . and as a part of his seruice , so of his glory , psal . . . yet neglected as frequently as fouly , as it was of the nine cleansed lepers , luke . . and of ezekias , chron. . . vvhereby gods vvrath is kindled against many a man , and his seede and posteritie , as it was against iudah and ierusalem . secondly , they are both depriued of former blessings for their ingratitude , and gods hand shut from pouring out any new mercies into the riuen dishes of such vnthankfull soules . many moe parts of gods seruice omitted by an vngratious and vngratefull vvorld might be prosecuted : whereby it plainely appeares that there are great troupes and swarmes of profane and godlesse men amongst vs , that haue not god in all their thoughts , like the hypocrites in iob . . that haue no delight in god , such atheists as dauid describes in the psalmist , psal . . psal . . and as zephanie , ieremie , esay , ezekiel , and the rest of the prophets haue still cryed out against , that neuer seeke vnto god , that neuer call vpon him : nay , which thinke it vaine , and a thing neither behouefull for them , nor beneficiall to them , to call vpon god , as the cursed iewes did in malachie , . v. . nay alas , which is more , as many carnall and carelesse ideots amongst vs , discouer vvith their lewd tongues , the thoughts of their poysoned and peruerse hearts , they thinke it concernes not them to serue god , to heare , reade , pray , conferre , meditate , and doe such duties , ( to which , . god , . their endangered soules , . their generall and speciall callings , . their vsurped name of christians , . their vowes in baptisme , doe obliege , binde them , and inioyne them : ) but that these things are proper and peculiar to cleargie-men , church-men , learned men , schollers , preachers , holy-day-men , ( as they vnholily call vs. ) they are not booke-learned they say , ( though they be hell-learned from a sophisticall diuell , to dispute against their owne saluation ; ) besides they haue other things to doe , marthaes part to play , to looke for the world , to prouide for wife and children : for such is their atheisme and infidelitie , they dare not trust god for a ragge , or a crust of bread , without their owne sinfull carke and worldly care , notwithstanding all his promises , mat. . . of giuing them earthly things , if they seeke and serue him : ) hence it is , as their actions declare their affections , many thinke no otherwise of their creation , but that they were borne and brought into the world , euen to seeke and serue the world and themselues , not god : and so to goe to heauen in a string ( as it were ) as straight as a line when they are dead . oh how many husbandmen thinke this the end of their liuing , to delue , and digge , and plow , and sow , and reape , and eate , and drinke , and get his rents ; and spend his pence in his sunday-pots : to serue his cattle , horse , oxen , kine , and sheepe ; himselfe seruing god no more then the very beasts and bullockes , amongst whom hee conuerseth ? these are also the thoughts , this the life of many a daily labourer and hireling : thus also many vnsanctified tradesmen , merchants , mercers , haberdashers , shooe-makers , taylors , &c. and other shop-keepers , onely propound gold and gaine , as the end of their labours and trauels vnder the sunne : how to load themselues with thicke clay ; to bestow their sonnes and daughters in great matches and high places ; to giue great portions to their children , rather of goods then of grace , and to leaue their substance to their babes : and to these ends the seruice of god , euen vpon his owne sabbath , must be subordinate , his worship must be dispensed with , in whole or in part , by themselues and those whom they haue in charge , iournymen , seruants , or prentises . thus also some irreligious seruing-man conceits no other end of his liuing , mouing , or being , of his yeeres , strength , and vigour , but to serue his master at his table or at his turnes ; or his horse , or his hawke , at his appointment ; besides his misspent time and meanes in the prosecution of his owne seruile and slauish lusts : as for the seruice of god , to which me thinkes hee hath as many leasures and opportunities in his vacancies from any needfull morrall imployment , as any of the sonnes of adam : hee counts the thought of that ridiculous , the practise precisenesse , not worthy his generous spirit : his time is wholy spent and misspent , either in ciuill attendance , according to his place , or in idlenesse doing nothing , or in reading vaine bookes , or seeing playes , or friuolous discourses of horses or dogges , or worse subiects ; in which things the heart , it seemes , is most imployed in priuate , else could it neuer so frequently , by the tongue , vent out such froath . in which remisnesse and neglect in and of gods seruice , ioyn'd with that loose prophanenes which accompanies most of their professions , i thinke them much secured and hardened by the exemplary irreligious courses and discourses of their masters for the most part , whose ordinary both words and workes ▪ in , and about , eyther the world or their pleasures , and traded recreations ( as their corrupt affections bend ) vsually matched with a key-coldnesse , neglect , if not contempt ( at least an indifferencie ) in the publike and priuate worship of god , ( seruing god no oftner nor no better , eyther in the church or their domesticall chappels , then will stand with ciuilitie ) reades a preceptory and practicall lecture to all the seruants ; that they should not be more forward and zealous in good duties then their masters , neyther to out-strip them in gods seruice if they meane to sleepe in a warme skinne , and not to expose themselues to the censure of more precise then wise , and to continue in their masters fauour . so the mercenary hired seruant , eyther for the plough or cart , or such like , generally throughout the land , what doth hee more thinke vpon ( besides sinne and vanitie ) then euen to doe his dayes taskes , like the hackney horse , his ease and prouender , his bed and his victuals being the very god that hee sacrificeth vnto ? tell him of ought else to be done in religion , you shall preuaile as much as lot with his sonnes-in-law , they thinke you scoffe . hence it is that this clownish rout in most places , are so forgetfull of god , and blockish euen to admiration , that they neyther know , or vnderstand , or can repeate the petitions of the lords prayer , the tenne commandements , or the articles of their creed , or can other-wayes prepare themselues ( as i know experimentally in too many villages and parishes ) for the receiuing of the lords supper , which they vsually doe receiue ( as iudas did the diuell and the sop together ) then first by putting on their cleane cloathes about easter time : secondly , asking their masters blessing : thirdly , muttering ouer such imaginary prayers as before i haue spoken of : fourthly , going to church to receiue their maker and that day to be gods seruants ( as they sa● ) and at afternoone to walke abroad in the fields , and drinke ( sometimes to drunkennesse ) promiscuously young men and women together , in the ale-house , and then god is stoutly serued that day : in vvhich predicament and height of sinne are their ignorant and profane country-masters . nay , such a crust of atheisme & securitie is growne vpon the hearts of most seruants , that in most families i haue seene of husbandmen , plowmen , grasse-men , yea , and of some gentlemen to ( in the north parts chiefely ) i haue seldome obserued god serued at the tables , eyther of masters or men , by saying grace and thankesgiuing , when like hogges and dogges they haue serued themselues with the vsurped creatures . this is the cold and crooked seruice that our god gets of innumerable multitudes of miscreants , that are as vnmindefull of him , as they are vnmercifull to their owne soules . i speake not of all , i know there are a remnant in israell that forget not god nor bowe to baal : neyther doe i disgrace or disparage any of those professions for the sinne of the persons , no more then i blame the calling of the apostles for that iudas was a traitor : yet i cannot but bewayle the great forgetfulnesse of god , and neglect of his worship amongst vs , in this our outward prosperitie , beautified with the marueilous and miraculous continuated light of the gospell . thus did israell as wee now , as appeares by the reiterated phrases in the psalmist , and else-where , that in their prosperitie they forgat god. the lord hath laboured to excite and waken vs as hee did them , by plague , pestilence and other iudgements from the heauens and all the elements , yet our heads are still heauie , and our hearts are asleepe . let vs feare the rod of ashur , the inuasion of forraine powers : let vs not prouoke him to procure out cryes , and o● seruice , by giuing vs ouer into the hands of chaldeans and assyrians . if euer israell be carryed captiue ( which god forbid ) and be oppressed with a spanish or a romish yoake , we shall then wish that wee had drawne neare vnto god in the sunnie day of peace , ere we had beene humbled like manasses , dauid , and israell , by pressures and afflictions . a third part of this vse extends it selfe to those , that running into a further degree of sinne , and measure of iniquitie ( as indeed sinne ( like ill fame ) still growes greater in his progresse , and swels more vast and poysonous , like the dragon that hath eaten the serpent , after once one sinne be retained ) doe not onely in their owne particulars , and with those that depend vpon them , neglect , reiect , and refuse the seruice of god , though they weare the liuery and cognizance of their master , being called christians , but they maligne , calumniate , and storme at others that are more zealous and forward then themselues , aemulating ( as it is said of the grey-hound , that thinkes much that any thing should out-runne him ) that any shoud outstrip them in the sinceritie or measure of grace , or out-runne them in the course of christianitie , accounting with politique gallio , religion to be but ceremonies and circumstances , quirkes and quiddities , 〈◊〉 the lords true nathaniels that serue him in truth , in whose spirit is no guile , psal . . . to be but foolish and froathy fellowes , more precise then wise , gods followers , gods fooles , as mich●l thought dauid , nay , mad , distracted , rauing men , as the iewes , christs kinsmen , and festus esteemed christ , ieremie and paul : yea , gods faithfull seruants , as they haue alwayes beene , so still are , as signes and wonders in israell in this our blinded age : esay . . yea , monsters , euen to the great men of the world , as dauid was , psal . . . yea , a scorne , reproach , and dirision to them that are round about them , psal . . . accounted as men of an odde fashion and carriage from all others , wisd . . . nicknamed precissians , singularists , humorists , factious , hypocriticall , and the like : which censures they vndergoe from naturall and carnall men , but chiefely from those that haue in them some morrall goodnesse ( as iulian himselfe had ) for our ciuill , honest men , and formall hypocrits , contenting themselues with meere externall showes and shadowes in the seruice of god , without any sinceritie of heart , or life of religion , flattering and securing themselues in that dangerous and damnable estate wherein they feed their soules with a vaine & an ayrie hope , that they are as safe as the best , thinke whatsoeuer is more in gods seruants , then they finde in themselues , to be precisenesse , and affected singularitie , as needlesse , as fruitlesse in their friuolous conceits . and hence ariseth their ismaelitish scoffes , and tongue-persecutions , against those that are more aeminent and transcendent then themselues in many graces , because the conscionable carriage and gratious deportment of the seruants of god , doth swart , censure , and condemne their outwardnesse and formalitie , at which they are as oft gauled and grieued , and fretted at the very hart , as they compare their tinckling cymbals with the others holinesse . but leauing those whited wals and painted sepulchers , to his iustice or mercie , that sees their rottennesse and guilded rubbish : there are another sort of men , if i may call them men ( forgetting what the very composure of their body , and the instinct of nature tels them ) which being void of all grace , and emptie of goodnesse ; neyther knowing , nor willing , nor working what is pleasing and acceptable to the almightie , deriding and detesting good men , and disliking good dutyes with the former sort : as neither fearing god , nor caring for his worship , nor furthering his seruice , nor fauouring his seruants : casting behinde their backes all thought of god , and their owne saluation : they serue themselues and their owne end , their lusts , their darling sinnes , and consequently the diuell , gods and their mortall enemie . and of this sort there are not so few , but they may brag ( as the spirits in the gospell ) of their number , their name is legion . all places , professions , trades , callings , conditions , estates , sexes and sorts , and ages , from youth to gray hayres , afford trained souldiers in these sinfull seruices , marching to hell vnder the conduct of the prince of darknesse , the god of the world and worldlings , that rules in and ouer those children of disobedience . alas , how many be there of couetous mammonists , churlish nabals , that as truely as dauid and simeon professed and confessed to the soueraigne creator , lord , i am thy seruant ; so they say to mammon , to the wedge of gold , to their siluer shrine , their mettall-idoll , lord , i am thy seruant ? how many epicures , drunkards , and riotous persons , whose belly is their god , and their end damnation , say to the deuouring gulph of their vnsatiable guts , i am thy seruant ? how many lustfull liuers and lasciuious louers , offering the sacrifice of their vncleane bodies to bewitching women , say to asmodius , the vncleane spirit , lord , i am thy seruant ? how many proud aspiring spirite in court and country , flying in their thoughts faster then pegasus or mercurie vpon the wings of high hopes , plumed with the feathers of their selfe-conceited worth , making greatnesse , not goodnes , the marke of their mounting , may say to the high climbing lucifer , lord , i am thy seruant ? how many such saying desperately ( with that nation which once was called stubborne and crooked ) surely we will walke after our owne imaginations , and doe euery man after the stubbornnesse of his owne wicked heart : ier. . . forsaking the rocke of the field , and the cedar of lebanus for the cursed thistle ; the fountaine of waters for broken pits , the liuing for the dead the great iehouah for belzebub , and the god of eckron : the god of abraham for the gods of nations ; the seruice of god for the seruice of sinne and sathan ; the diuell may iustly claime and challenge them in death , plead and preuaile to haue them in iudgement , since they haue by an explicite or implicite cou●nant ( as it were ) sold themselues like ahab and ieroboam , to worke wickednesse in their life time , as wittingly and willingly dedicating and consecrating themselues to his seruice , as did once desperate raffus ▪ who ( as is reported ) vpon the two sides of his shield painted god and the diuell , with this motto , if thou oh god , wilt none of mee , here it one will , offering himselfe to him who was not a little glad of him , the vnkinde kinde d●uell , who retaines and giues liueries to all commers ; yea , and wages to , such as himselfe hath , the world in shew , but fire and brimstone in substance . esa . . . oh consider this , you that forget both god and your selues , his seruice & your owne soules , you that make your members weapons of vnrighteousnesse to fight against god , wounding him with his owne weapons , the strength of your bodies , and the powers of your soules , which you haue receiued from him : now at last offer vp your bodies a liuing sacrifice , holy and acceptable vnto god , which is your reasonable seruing of him , rom. . giue vp your members as weapons of righteousnes vnto god , rom. . vers . . these eyes of yours that haue beene full of adultery , iud● pet. . . hautie and proud , pro. . mocking and scornefull , pro. . . wandering , esay . . now let them be doues eyes chaste eyes , like dauids eyes , lowly and humble : cast away the abhomination of your eyes , ezek. . let them not regard vanitie : iob . shut them vp from seeing euill : esay . make a couenant with them as iob did : let them not looke vpon a woman , but let them looke vp to the holy one of israell , euen as a seruant lookes to his master : psal . . set no wicked thing before thine eyes , psal . . . but set the lord alwayes before thine eyes to doe the thing that is right , psal . . . that tongue of thine which hath beene a principall seruitor of sathans , being set on fire by hell , iames the flame breaking out , by . lying , . swearing , . forswearing , . filthy , . cursed , . guilefull speaking , . vaine words , idle babbling , . profane ieasting . . corrupt communication , . slanders , ● . reuilings ; with such other enormities in the whole course of thy life and conuersation , to the dishonour of god and the pollution of the good name and chastitie of thy neighbour . now let it forsake the old masters seruice , in these sinnes : set a watch before thy mouth , and keepe the dore of thy lips , psal . . . lye not , iames . . let thy lips speake no guile , psal . . . but speake the truth to thy neighbour , zach. . . so thou shalt shew thy selfe a righteous man , prou. . . sweare not , neyther by heauen , nor by earth , &c. iames . . but , let thy communication be yea , yea ; nay , nay ; for what is more commeth of euill , math. . . put away filthy speeches , col. . . neyther name fornication , nor filthinesse , nor foolish talking , nor ieasting , which are not comely , ephes . . . but corrupt good manners , cor. . . now also put away from thee a froward mouth , pro. . . and cursed speaking , col. . . auoid also idle and vaine words , for which thou must giue an account , mat. . be as flow to speake as swift to heare , iames . . ( since thou hast two cares , but one tongue ) for , in many words there cannot want sinne , prou. . . therefore auoid vaine repetitions and babblings , mat. . . in speaking eyther to god or man , speake no vaine words , esay . . thus keepe thy mouth hereafter brideled , that thou sinne not with thy tongue , psal . . . neyther is it sufficient that thou now purpose that thy mouth shall not offend in these and such like sinnes , psal . . . but as thou hast beene tongue-tyed heretofore , and mute , in speaking ought which was good , to gods glory or thy neighbours good , now it is most consonant to that end and office , which thou hadst the vse of speech giuen thee , let thy tongue be a consonant to serue god , to sound out his prayses continually . psal . . sing to the lord all thy life and prayse him whilst thou liuest . ps . . . yea , if thou praise him before the morning-watch , as did that holy-hearted dauid , psal . . . yea , if at mid-night thou rise to giue thankes vnto him , psal . . . if seauen times a day thou prayse him ▪ v. . yea , if thy mouth daily rehearse his righteousnesse and saluation , psal . . . yea , if all the dayes of thy life thou prayse thy god , psal . . . and make his statutes thy songs in the house of thy pilgrimage , psal . . . yea , not onely praising him , but praying to him earely in the morning , psal . . . iob . . yea , at euening , and at morning , and at noone day : so oft as thou eatest : thou dost but t●at seruice for which thy tongue was created : it is gods due and thy dutie : so let thy tongue also serue man , gods-image , in god and for god. let thy words be good , and to the vse of edifying , that they may minister grace to the hearers . let thy speech be alway gratious and pondered with salt , col. . let thy tongue spread abroad knowledge , pro. . that it may be as the well-spring of life : pro● . . . vtter the words of grace : eccles . . . that thy lips may feede many . prou. . . if god haue inriched thee with knowledge , minister a word in season to him that is weary , esay . . confirming him that is ready to fall , and strengthening the weake knees . iob . so thy tongue shall glorifie god , thus imployed , psal . . be a testimonie of the sinceritie of thy heart , mat. . and it shall asswage the sorrow of the afflicted . iob . . so for the other members of thy body , thy eares , if thou hast not serued thy god in and by them , now beginne : hast thou serued sathan with them , eyther in hearing what thou shouldest not haue heard , profane enterludes and stage-playes , filthy songs , scurrulous talke , whereby thou hast opened those two dores to let in sinne into thy soule ? or hast thou refused to heare what thou shouldest haue heard ? hast thou turned away thine eare from hearing the law ? prou . hast thou had heauy and vncircumcised eares , ier. . . psal . . . hast thou beene an idoll with eares and heard not , ezek. . . a deafe adder stopping thine eares at the voyce of the charmer , psal . . . now serue god with that little part of thy body : now stop thine eares at the hearing of sinne , esay . . and open them to heare what the spirit saith , rex . . cause thine eare to heare wisedome , prou. . . giue eare to vnderstanding , prou. . heare counsell , and receiue instruction , that thou maist be wise now in the latter end , prou. . . be wise , and hearken to the corrections of life , prou. . . heare the word of god : sit at christs feete with mary , luke . . heare with heede taking , luke . . heare with an honest heart , vers . . heare and forget not . iames . . heare and practise , vers . . so thou shalt serue god with thy hearing . moreouer , for thine hands : if with them thou hast not serued god , working vvicked works to prouoke the eye of the lords glory , esay . . eyther in committing euill , . stealing from thy neighbour , . taking bribes in thy place , . idlenesse in thy calling , or in omitting good duties , first , eyther of pietie to god , in stretching out thy hands in prayer : secondly , or of charitie to man , in closing them towards the poore . now keepe thy hands from doing euill , and consecrate them vnto the lord in doing good , so thou shalt be blessed , esay . . exod. . . if iniquitie be in thine hand , put it farre away , iob . . if thou hast stolne , steale no more , but worke with thine owne hands , ephes . . . keepe them innocent and pure , psal . . . shake thine hands from taking any gifts , esay . . let no blot or stain cleaue vnto them , i●b . strengthen them to doe good workes , nehem. . , open thy hand to thy brother , to the poore , to the needy , deut. . . stretch thy hand out , of the increase that god giues thee , prou. . and stretch out thy hands also to the lord. psal . . yea , in euery place lift vp thy heart with the hand to god in heauen , tim. . lament . . . so shall thy hands serue god. for thy feete : if they haue declined and made haste to deceit , iob . . if they carryed thee with lewd company out of the way of gods commandements , to vanities or to vices , to filthinesse or to follies , to playes or to brothell-houses : now remoue thy foote from euill , prou. . . make straight steps to thy feete , heb. . refraine thy feete from the pathes of the wicked , prou. . . and keepe the way of the righteous , prou. . . so shalt thou serue god and keepe thy soule . prou. . . walke not in vanities , iob . . nor in the counsell of the wicked . psal . . . but run the wayes of gods commandements . imploy them to carry thee to the house of god , to the holy exercises of religion , where god is serued : delight to stand in the gates of ierusalem , psal . . . looking narrowly to thy foote when thou enterest into the house of god , eccles . . . thus did those two good anna's in samuel and luke , a mother and a widdow : as also good dauid , and here old simeon , rightly and religiously vse their feete in gods seruice , in visiting so frequently , so constantly , so zealously the house of prayer , where they met with god , with christ , and with a blessing vpon their seeking and seruing god. and so must thou , if thou set thy selfe with thy heart and soule , and strength , and spirit , and minde , and body , to serue the lord as they did , consecrating these and the rest of thy members , parts and powers , externall and internall , to gods seruice , which that thou maist more willingly performe , let these motiues for conclusion of this vse , adde spurres vnto thee to runne along with old simeon to the seruice of this best master , to whom i recommend thee . first , thou wast created for gods seruice : as the apostle instanceth in one sinne , so i may in all : the body was not made for fornication , nor vncleannesse , nor adultery , nor drunkennesse , nor for any other workes of the flesh , which are recited gal. . . but for the lord , cor. . . and the lord for the body . therefore dauid makes this an argument , that wee should fall downe and worship the lord , because wee are the sheepe of his pasture , and the worke of his hands , hee hath made vs , not we our selues . doth any man keepe sheepe but hee will eate of the milke of the flocke , and be cloathed with the wooll ? doth any man build a palace , a castle , or a sumptuous house for his enemie to dwell in ? did the lord thinkest thou oh vaine man , that seruest thy lusts , thy pleasures , the world , the diuell , forme and frame this excellent fabricke and composure of thy body , more sumptuous , artificiall , magnificent , then the aegyptian pyramides , then salomons temple , then all splendent and glorious buildings vnder the sunne , that are made of lime , stone , lead , wood ; glasse , mettals , and the like , and did infuse ( as it were inward proportionable furniture ) such an vnderstanding spirit , an immortall soule , into this externall structure and building of the body , for the diuell his mortall enemie to dwell in ? to take possession and keepe habitation by his eldest sonne , sinne ? will any earthly monarch suffer a traitor , a tyrant , an vsurper , to intrude vpon his territories , to dwell in his fortified cities , to possesse his crowne , and vsurpe his throne ? i trow not . and will the king of kings suffer it ? can a meane man indure another man , which means to abuse him , to inioy his table , his bed , his wife ? chiefely that shee to whom hee is betroathed and wedded , should prostitute her selfe to his enemie ? and will the lord that is as a zealous , so a iealous god , suffer thy spirituall whoredomes , and fornications , with the triple enemies of thy soule , the deceiuing flesh , deluding world , and destroying diuell ? will he endure his sanctuary to be polluted ; his temple abused , the holy vessels profaned ? thy body is the temple of the holy ghost , thy members called vessels : now if thou suffer this great temple-spoyler , this dionisius , the diuell , to abuse thy vessels , by offering them to him by vncleannesse , to pollute this temple , this body of thine by sinne : he that thus destroyes the temple of god , him will god destroy as hee threatneth seuerally twise together . take heede therefore that thou suffer not any sinnes to take vp the best roomes in this earthly tabernacle and temple , least by hardening thy heart , corrupting thy conscience , deprauing thy will , blinding thy minde , ecclipsing thy reason , dulling thy memory , disordering thy affections , spoyling and defiling thy whole man , giuing ouer that body of thine which god made for himselfe , to be sinnes brothell-house , and the diuels play-house , wherein all sinnes are acted , least the lord burne thee downe sticke and slower , eyther with fire from heauen , as hee did sodome , or with fire in hell , as hee did diues . prepare thy body and soule therefore betimes : dresse it , and sweepe and garnish it , as a chamber for christ to keepe his passe-ouer in , that the destroying angell may passe ouer thee , vvhen hee comes in iudgement . i might adde secondly , how fitly by creation thou art made in euery part , as an organ and instrument to gods seruice : with a body vpwards to heauen ( whereas all other creatures looke low and groueling vpon the earth ) with eyes to looke vp to the hils , and to the heauens , from whence commeth thy helpe ; and downe vpon the fragrant and verdant earth , fit to behold how euery creature celestiall and sublunarie , in their kinde , as it were in a dumbe oratorie , tels thee there is a god , and a god to be serued : beginning and continuing the quire vnto thee , to sing and ring forth his prayses ; thy tongue fitted to speake magnalia dei , the wonderfull workes of god : and to confesse to gods glory , as ioshuah tels achan , iosh . . those numerous and haynous sinnes of thine wherewith thou hast offended god , more then all the vnreasonable creatures : how euer the ill angell eyther strikes thee dumbe ( as the good did zachary ) or if thou speakest , sathan oyles the clocke of thy tongue to strike after his setting , and moue after his motion . thy head abounding with moisture more then the heads of many birds , and beasts , ready to distill into thine eyes , that thou mightest weepe for thy sinnes more then the rest , as hauing moe and more monstrous sinnes to weepe for , then all the rest of the other creatures : and so i might speake of all other parts of thy body , and faculties of thy soule , superiour and inferiour , as will , reason , memory , vnderstanding , phantasie , the heart , with the affections thereof , all fitted for gods seruice in the same symetrie and proportion . from considering thy creation , thinke of gods great largesse and bountie towards thee , in thy preseruation : god hauing fed , fostered , educated , nourished , cloathed thee , from thy first forming in the wombe , till this present minute and moment of time , wherein thou liuest a rebellious sinner against thy god : of protecting thee euen in thy infancie , childe-hood , youth ; in the weakenesse of the first , forwardnesse of the second , and rashnesse of the third : from many eminent dangers , to which thou wast subiect ; and reseruing thee vntill this present houre , in health and strength , from the fury and force of the elements , fire and water , &c. from the might of the creatures ; the claw of the lion , paw of the beare , horne of the bullocke , tuske of the bore , tooth of the dogge , venome of the viper , sting of the serpent ; all which thy sinnes haue armed against thee , disarming thy selfe : as also from the malice of the diuell , and his substitute infernall spirits , who ( without gods restraint ) would haue torne thee in pieces and carryed thy soule ( as they will doe the sinners in judgement ) in triumph to hell . now doe not all these constant and continuated mercies of thy protection , preseruation , reseruation , so long , so louing , so large , with the addition and multiplication of so many and manifold vndeserued positiue blessings ? doe not all these ( i say ) call for , vrge , require , plead for , yea , preuaile for thy heart , thy obedience , thy seruice , to such , so good , so great a maister ? sure , if thou giuest it not him now , franckly , freely , willingly , heartily , desiringly , thou art a monster of men , without grace or good nature : but especially if thou payest the lord euill for good , sinnes for fauours , and seruest sathan for him , thou art an vngratefull viper , and condemned of the very heathens . neyther will god be so abused . make it thine owne case : thou takest a desolate infant ( as pharaohs daughter did moses ) and bringest him vp ; or thou entertainest a seruant , giuest him meate , drinke and cloath , wages , countenance , house and harbour , &c. wouldest thou take it well , if this thy adopted fostered childe , this thy so much fauoured seruant , should reiect thee ( thou still out of thy loue continuing his meanes and maintenance ) and serue thy mortall enemie ? now make application : thus thou dealest with god , in seruing ( notwithstanding all his fauours to thee , temporall and spirituall ) him who is the professed enemy of god , of christ , of the gospell , of the church , of man , of thee , and of thy saluation , the diuell . thirdly , consider thy vocation , thou art called from darknesse to light : the grace of god hath appeared vnto thee , teaching to deny vngodlinesse and worldly lusts , and to liue soberly , righteously , and godlily in this present world . tit. . . therefore , as an obedient childe to thy father , as a dutifull seruant to thy master ▪ fashion not thy selfe to the former lusts of thine ignorance , but as he that hath called thee is holy , be thou holy in all manner of conuersation ▪ pet. . . the night is past and the day is come , cast away therefore the workes of darknes , and put on the armour of light : walke honestly as in the day , not in chambering and wantonnesse , not in gluttony or drunkennesse , not in strife and enuy , but putting off these ( as a man puts off an old garment when hee puts on a new ) put on the lord iesus christ , and take no thought for the flesh , to fulfill the lusts thereof , rom. . . i pray you let vs ponder , that what arguments the inspired apostle paul vseth to the romanes , philippians , thessalonians , ephesians , to incite them to the sincere seruice of god , the same may be vrged and pressed vpon vs in this land ; yea , vpon all the christians in europe , or else-where : for as wee now are paralell with them in the knowledge of god and of christ , by the preaching and reuelation of the gospell of christ , so wee were once nuzled , and blinded with them , in the same cloud and mist of ignorance and vnbeleefe , sinners , of the gentiles , without god in christ . and therfore since god hath called vs ( whether by the ministerie of paul , or of ioseph of aramathea , or of simon zelotes , or who else , it skils not ) to the knowledge of his truth , and to his seruice , by the voyce and sound of the gospell , let our conuersation be such as becommeth the gospell , phil. . . god might haue placed thee oh sinfull secure man , amongst the iewes , turkes , or pagans , or thou mightst haue continued with thy fore-fathers , wrapped and enueloped in the aegyptian darknesse of popery , where the light of his truth should haue beene hid from thee : but now that his wayes are reuealed to iacob , and his saluation to israell ; since thou hast heard his word , if thou wilt not fall downe and worship him , and worke his will , christ the obiect of the gospell , as a stone which thou stumblest at , and a rocke of offence , shall fall vpon thee , and dash thee to pieces : better thou hadst neuer heard of christ , then now vvith herod to mocke him , when with the childe-murthering herod thou pretending to worship and serue him , thou dost but serue thy selfe and thine owne ends , by all lewd courses , sinfull and sinister meanes whatsoeuer . fourthly , this is the end of thy redemption from the slauery and bondage of thy spirituall enemies , from the power of darknesse , of sinne , and sinnes punishment , the second death , euen to serue god : so runne all the streames of the waters of the well of life : so zachary prophesieth : luke . . . so paul perswades the corinthians , that being bought with a price , they should glorifie god in their bodies and their spirits which were gods. so peter presseth the same vpon the dispersed iewes , commenting , as it were , vpon , and inlarging pauls price that was paid for mans redemption , shewing first negatiuely what it was not ; not any of these corruptible things , as gold and siluer , the earths redundance ; not pearles & precious stones , the treasures of the land and sea , the indians store , and the fishes hidden vertues , &c. then affirmatiuely , it was a bloudy bootie that bought vs , and not euery kinde of bloud ; not the bloud of goates or bullockes , of men or of angels , but the precious bloud of christ , as of a lambe vndefiled and without spot : and the end of all this great misterie , greater mercy , in redeeming man from his greatest misery , what other was it , as also of our vocation ? sure nothing else , but . holinesse , . and the feare of god ( which is the ground of his seruice ) . and renounciation of a vaine conuersation , as appeares by the contexts , pet. . . . . . . so is titus , a patterne of a good preacher , taught to presse and preach this point ; that the end why christ gaue himselfe for his church , redeeming vs from all iniquitie , vvas that wee should be a peculiar people vnto him , zealous of good workes , tit. . . . with infinite the like places , plainely demonstrating that as redemption by christ is not generall and vniuersall ; ( for then iudas , herod , pilate , esau , and others , sonnes of perdition , ordayned to condemnation , should haue beene redeemed ) but limited , proper and peculiar to his elect , to his church , to his people . such as are his sheepe heare his voyce , obey , and serue him ; so those that continue still in their sinnes , frozen in their dregges , incredulous and vnbeleeuing , impious in their liuing , impure in their conuersing , giuen ouer to strange lusts and vile affections , making their belly their god , and the like , are so farre from hauing any benefit by christ , that hee is vnto them a rocke of ruine , a stumbling-blocke , and a stone of offence , the falling of many in israell , like the word and sacraments , and all things else , vnto the wicked contemners of his worship , and condemners of his seruants ; the sauor of death vnto death : they accounted enemies to his crosse , such enemies as hee will slay , as hee hath threatened , their end being condemnation . fiftly , out profession , me thinkes , should be a maine inducement to our practise in this point : for so reasons both the prophet and apostle if we account god our father , as we doe , mal. . . luke . then where is his honor ? if our master , then where is his seruice ? and sure if we call him father which without respect of persons iudgeth euery man , then let vs passe the time of our dwelling here in feare : otherwise wee borrowing the same vizards vvhich the pharisies long since cast off with their liues , wee should be branded with the same note of painted sepulchers and whited wals , and adiudged to the same woes and anathemaes that they were , being in the same predicament of grosse and formall hypocrisie . sixtly , the good procured , and reward promised , the wages expected , should not a little wooe vs and winne vs to this seruice : for , all would retaine to such masters who are most able and willing to worke their welfare ; where they may haue the best present helps , and future hopes of preferment and promotion . now , who is able to promote , if god doe not ? . wealth , . worship , . honour , . peace , . protection in danger , . approbation , . acceptation , . outward blessings , . reward of inheritance , . curses remoued , plagues escaped , all these are the pedisseques , the hand-maides , and attendants , and seruants , that attend and waite vpon , and serue those that serue the lord , as may be instanced and inlarged in their particulars . for riches , wealth , and outward blessings , as they are promised , so they were giuen and exhibited vnto abraham , isaack , iacob , iob , dauid , salomon , &c. with infinite others , as an incouragement to the seruice of god , as the fruits of their faith , as the reward of religion : godlinesse is great gaine , and hath the promises both of this life and of the life to come , and who consent and obey must eate the good things of the land. that this position is no paradoxe , that grace is the way to gaine , and pietie the meanes to prosperitie , as is psal . . so let any ( to stand vpon no moe places ) read exod. . . and hee will confesse that this is as true , as god himselfe is true . if any man be troubled with that scruple which perplexed iob , ieremy and dauid , in their time , that the slaues of sathan are in outward peace and pompe , and seeming-prosperitie , when gods seruants are in the ebbe , and going downe the winde , the same scriptures salue and satisfie the sore of this obiection , where it was first made , to which place i referre you , psal . . and iob . the second meede and reward of gods seruants , is honour , that continuing as inuiolable , is the decrees of the meedes and persians , which god auoucheth to samuel of reiected saul , those that honour mee i will honour them , sam. . . them whosoeuer , whatsoeuer , wheresoeuer they be , kings and kesars , poore and pesants , that performe homage and fealtie vnto god , holding their soules , their lands , and their liues in capite from god , those the mightie iehouah , who onely can set vp and pull downe , aduance and deiect , will honour , they shall be gracious in his eyes , dreaded of their enemies , as was ioshuah and dauid ; and honoured of all those that are round about them . this is gods law of paritie , ratified in the high court of parliament in heauen , and put in execution in earth , . abraham , gods friend , . ioseph , . moses , . samuel , deuoted to gods seruice , proued the truth of this promise , the first honoured in the presence of his friends , of his neighbours , of his enemies , gen. . . & ch. . . . . the second found store of honour where euer he came : in his masters house , in the prison , in the palace , gen. . & . & . the third honoured by working miracles for deliuerance of gods people , for confusion of gods and his enemies , exod. . ch. . . the fourth increased in honour as in yeeres , growing in fauour with god and man. infinite such examples might be recited , the time would be too short to shew how gedion , baarack , iob , dauid , &c. the faithfull seruants of god , were exalted from the threshing-floore , iudg. . . iudg. . . from the sheepe-fold ; yea , from the dung-hill , iob . . to sit with princes , yea , to be princes of the people , psal . . . psal . . vers . . . so that if it be so that all affect honour and eminencie , me thinkes , wee should take the right course to effect what we affect , euen by seruing god. not to seeke it , as mary sought christ , where it is not , preposterously and carnally : eyther of the world , as the ambitious iewes did , iohn . . nor from the vaine breaths of men , as the hypocriticall pharisies did , iohn . . much lesse at the hands of the diuell , as balaam did . num. . by diuellish courses , and sinfull impieties , and horrid villanies , as those that built babels tower , and hee that built babell , and he that burnt dianaes temple , did . genes . . . by rebellions and treasons , as absolon did , sam. . . as the papists by king killings , and powder-plots : as our drunkards by their vnreasonable quassing , by quarrelling , fighting and stabbing ; as our vaine and vicious gallants in their falsly supposed manhoods : nor by any other horrid sinne whatsoeuer ; for the way of sinne is the way to shame and dishonour . for , as wicked and vngodly men seruing the diuell , whose children they are , ioh. . . by seruing sinne , i iohn . . suffering it to raigne in their mortall bodies , rom. . are called and accounted the enemies and haters of god , rom. . . rom. . . vnruly and vntamed heffers , h●s . . . spurners against god , deut. . . a rebellious and a false seede , esay . . . conspirators , and such as stretch their hands out against god , as iob and ieremie call them , ier. . . iob . . dispisers of the spirit of grace , heb. . . stout against god in their words , mal. . . contemners of his wayes , iob . . setting their mouthes against heauen , psal . . . dispising both the word of god , vvith the iewes , chron. . . psal . . . and the workes of god , as did the gentiles , rom. . . . and the ministers of god , as the elders of israell , and the people , did moses and samuel , exod. . . sam. . . and the iewes , christ and his disciples : but euen the person of god himselfe as did the aramites , nabuchadnezzar , senacherib , rabsekah , and others : so the lord hath threatned to despise such despisers , sam. . . to deride such deriders , and to lay their honors in the dust , psal . . . cursed are they of the lord , like the inhabitants of meros , iudg. . . euen with all the curses pronounced from mount eball , deut. . because they serue not the lord , the lord accounts basely and vilely of them , euen as of oxen and asses , dogs and swine , esay . . pet. . . as drosse and dung , and vnsauory salt , fit to be cast away : yea , though coniah , the sonne of ieho●akim , were as the signet vpon the lords right hand , yet if hee despise the lord , hee shall be pluckt thence , accounted as a despised and broken idoll , or as a filthy vessell , ier. . . & . nay , though saul be a king , if hee reiect and forsake the seruice of god , god will reiect and cast him away to , sam. . . yea , ierusalem , if shee refuse to obey her god , shall be an habitation of diuels , reu. . . the iewes , though ruhamah , shall be lo-ruhamah , though ammi , gods people , yet if they forsake the seruice of god , they shall be lo-ammi , none of gods people , hos . . . . but ( as at this day it is seene ) a disgraced , despised , and contemptible nation : and so will the lord deale with all other wickedly wretched contemners and despisers of his glory , his word , his workes , his ordinances : they shall be blamed and shamed , and come to an ignominious and odious end . euery creature shall conspire their destruction that serue not their lord and master , the creator . the angels shall smite them , as they did pharaohs first borne , zenacharibs hoast , and herod , acts . . men shall laugh at them , and the righteous shall haue them in derision , psal . . . they shall not continue in honour , but be like the dumbe beasts that perish , psal . the diuell shall tryumph ouer them , and cry at their deserued plagues ; so , so , there goes the game . they hiding their sinnes , and not confessing them to gods glory , shall not prosper , prou. . . their soules shall be smit with feares like pushur and cain , gen. . ier. . . there shall be no peace to them , but sonitus terroris , a sound of terrour round about , esay . iob . . &c. for their good names : these shall rot and perish , prou. . . euen like their wealth and substance , vpon which gods curse shall seaze , deut. . . . . they shall be made a wonder , a prouerbe , and a reproach amongst all people , an astonishment ; an ●issing , and continuall desolation , deut. . . ier. . . and for their seede , it shall not prosper : the sword shall destroy them , iob . . for , the lord will root out the memoriall of the wicked from the earth , psal . . . therefore as dauid concludes to the comfort of gods seruants after the enumeration of many blessings , thus shall the man be blessed that feareth the lord : so i may say in these particulars , and many moe plagues denounced from the mouth of god , as in leuit. . . psal . . . psal . ● . . prou. . . vpon the wicked in this life , besides those which they shall feele and finde in their death , iob . . psal . . . and in iudgement , dan. . . esay . . reu. . . reu. . . mat. . and . and in hell , marke . . . luke . . reuel . . . loe thus shall the man be plagued that serueth not god. if any beleeue not these testimonies , let him looke his owne face in the glasse of the examples of pharaoh , herod , nebuchadnezzar , holofern●s , of iulian the apostate , valerian , antiochus , nero , domitian , decitis , dioclesian , baiaz●t , with infinite others , from the word . and histories , as they are recorded by the machabees , tacius . suetonius , dion , orosius , &c. and they will speake , that from the beginning of the world till now , sinne alwayes brought shame , and that gods dishonour brought gods disfauour , death to the body , damnation to the soule : which considerations may be whips and goads to driue vs to the dutie vrged . it is contrary with the godly , their seruice is the path way to honour : the people that hearken vnto gods voyce , are a precious people vnto him , high aboue all nations , in praise , in name , and honor , deut. . . . . aske the verdict and censure of all the prophets , and apostles , and the seruants of god , esay , micah , s. paul , s. iames , s. peter ; yea , of christ himselfe : and according as they were inspired by the spirit of truth , and knew in their owne experience , they will say that the way to be great , is to be good : to rise , is to fall ; to be exalted , is to be humbled vnder the mighty hand of god , pet. . . the way to seeke glory , and honour , and immortalitie , is to continue in well doing . rom. . . to be fixed , established , and to indure for euer , is to beleeue , and to fulfill the will of god , esay . . iohn . . and that the onely thing that is good for man , is to walke with god , m●c . . . yea , t●lly and aristotle , that made honour the subsequent and effect of vertue and goodnes : the aegyptians that painted it betwixt humilitie and labour : the romanes that so composed their temples , that a man must first passe by the temple of humilitie and vertue , ere hee could touch the shrine of honour ; saw with the eyes of nature , that the way to be great is to be good . yea , to serue that goodnesse , which the heathens onely coniectured , but christianitie defined to be the soueraigne good , and that is god himselfe ; who is both more willing to preferre his seruants to earthly dignities here , if it be good for them to be exalted : yea , and infinitely more able then assuerus was to honour mordocheus , hest . . . nabuchadnezzar daniel , dan. . . pharaoh , ioseph ; yea , or saul any of his captaines or followers , for all his baosts of his fields and vineyards , sam. . . since his alone is greatnesse , and power , and glory , and victory : since all that is in heauen and earth is his , riches and honour , power and strength , &c. as dauid acknowledgeth , hannah singeth , and cirus confesseth , chro. . . . sam. . . . ezra . . for , i pray you , what was the most that any of those great monarchs could doe for any of their fauourites and followers in their chiefest graces , when they set their wits a-worke , what to doe for such a man whom the king will honour ? cloathing in purple , and royall apparrell , setting on their heads a princely diadem putting a chaine of gold about their neckes , rings vpon their fingers , mounting them on their steedes , or setting them in a gorgeous chariot , with proclamations before them of the kings fauours towards them , was the chiefe luster and eminencie that earthly kesars could dignifie their chiefest seruants withall , gen. . . . . hest . . . . &c. but what are all these honours that the king of aegypt , the king of the medes , or of the babilonians could profer in respect of that honour which god bestowes vpon the meanest of his saints and seruants ? surely toyes and trifles : for in stead of these fine linnens and royall roabes that are exposed to the corrupting moath and consuming time , god will clothe his with the externall and internall roabes of grace , the righteousnesse of christ , esay . . rom. . . they shall not haue a fading but a flourishing , not a mortall but an immortall crowne , not of gold but of glory ; that is , they shall not haue a chaine of gold onely , psal . . . but of golden graces knit together by saint peter , pet. . . . . &c. in stead of a ring they shall be placed as signets on the lords right hand , ier. . . i cannot say they shall ascend vp in a chariot ( though elias were so taken vp ) but they shall be aduanced to choise mansions in such a kingdome as surpasseth all the kingdomes of the earth , as much as the sun the clouds , or salomons throne iobs dunghill , ephes . . . iohn . . rou. . . where they shall be kings and priests for euer , reu. . . such honour haue all his saints . psal . . . if any man obiect that he sees no such honour that gods saints haue : that they are rather made here a gazing stocke to men and angels ; despised , reuiled , and euill spoken of ; yea , reputed as the filth of the world , cor. . . . . and the off-scouring of all things . answ . it is true indeede : but of whom ? of such , whose neyther prayse nor disprayse is to be respected : of profane men , children of beliall : of fooles and naturalists : ( for so are all vngodly men tearmed , psal . . . psal . . . luke . . ier. . &c. ) of such wee are reputed fooles for christs sake , yet are wee wise in christ ; though weak , yet strong ; though despised , yet honourable ; cor. . . honourable , though not with wicked men , yet wee shall be hereafter , when wee must sit in ioynt commission with christ , in iudgement vpon them . in the meane space wee are honoured of god , and if he be with vs who can be against vs ? rom. . . besides , if this motiue will not fixe vpon thee , yet let the greatnesse of reward , the excellencie of the wages , the liberall allowance of gods seruants stirre thee vp at last to sing this best part of simeons song with heart and voyce , that thou wilt be gods seruant : it is a blasphemous scandall that the iewish atheists cast vpon god , that it is a vaine thing to serue god and they had got no profit in keeping his commandements , mal. . . for , sure there is a reward for the righteous : doubtlesse there is a god that iudgeth the earth , psal . . . a reward euen in this life , euen before the sonnes of men , psal . . . euen at dauid was annoynted long before hee was crowned , sam. . . sam. . . so here the lord annoynts vs with the oyle of gladnesse in the church militant , though wee haue not the crowne ( till christs appearing ) tryumphant , tim. . . yea , euen here the lord is a sunne and a shield to his seruants , he giues grace and glory , and no good thing will hee with-hold from them that liue vprightly : psal . . . for what good thing doth mans heart desire which god doth not promise and performe to his league subiects ? for their wealth : he giues them wealthy wages ; an hundred-fold , marke . . hee builds the hebrew mid-wiues houses , exod. . and giues his seruant dauid a great portion ; for , he loueth the prosperitie of his seruants . for health : the lord will make their bed in their sicknesse psal . . . yea , the voyce of ioy and health is in the habitations of the righteous , psal . . . for strength : the lord , himselfe is their strength , psal . . . and they shall be strong in the power of his might . esay . . for fame : their memoriall shall be blessed ; prou. . . yea , their righteousnesse shall shine as the light , and their iudgement as the noone-day , psal . . . euen as salomons did to the furthest south . yea , their enemies , that haue traduced them , shall will they nill they , acquit them , and iustifie them , euen as saul twise iustified dauids integritie , sam. . and chap. . and pilate , pilates wife , the centurion , nay , euen iudas himselfe , together with the sunne , the earth , and the stones , acquitted christ , ( who is tearmed gods righteous seruant in esay , ) and proclaimed his innocencie . nay , rather then they should want their deserued commendations , god himselfe will prayse them liuing and dead : as hee did in moses funerall sermon , iohn . nay , iustifying them euen against the accusations of the old accuser sathan , as hee did , iob , iob . hence wee haue these encomiums of dauid , ezekias , asa , iosias , moses himselfe , with others in the old testament , to be men after gods owne heart ; men of vpright , perfect , and relenting hearts , and of meeke spirits . hence also christ himselfe so famouseth the centurion , the canaanitish woman , the good seruant , nathaniel , mary magdalene , &c. hence paul so commends mnason , gaius , philemon , appia ; &c. luke in the acts , steuen , dorcas , the noble baraeans , bernabas , vvith others , for their faith , their sinceritie , zeale , almes deedes , liberalitie , hospitalitie , loue to the word , searching the scriptures , holinesse , with other graces : so much doth god delight in the flourishing fame of his church and children . for peace : where righteousnesse flourisheth , there is abundance of peace . peace keepes her throne amongst gods seruants , for though they be at warre with the black prince of hell , and his blacke guard the wicked , and with the world , and chiefely with their owne corruptions ; yet they haue peace with god , with christ , with the angels , with the church , with her children , with their brethren , vvith the creatures , with their owne soules and consciences , such as none knowes , saue those that inioy it . for fauour : they are in wonderfull grace with their masters : they haue freedome of accesse to the throne of grace , vpon all occasions ; the golden scepter is alwayes stretcht out vnto them : they may haue easier accesse to the god of heauen , and more gratious welcome , with obtayning of their suites , and petitions , and prayers , then any courtier with a temporall prince : it being as truely verified of god towards his seruants , ( as it is recorded of augustus caesar and traian , these morrally good emperours ) that hee neuer sent any discontented or empty away that was a suror to him . witnesse thou salomon when thou didst pray for wisedome ; thou paul , when for strength against sathans buffets ; thou ezekias and dauid , when you called for deliuerance from enemies ; you israelites , when you cryed in bondage ; thou moses , for preseruation at a dead lift ; thou prodigo , thou publican , thou penitent theefe , thou manasses , thou mourning mary , when you prayed , and sued with teares for mercy ; thou anna , thou isaack , thou zachary , with thy wife elizabeth , intreating for children : nay , lastly , let the experience of all gods seruants for this fiue thousand yeeres , speake ; and speake thou mine owne soule , in thy young yet true experience , what thou hast found and felt , and declared in the great congregation : if euer petition were put vp from a sorrowful soule , a beleeuing and a touched heart , a zealous spirit , that receiued not a gracious answere in euery request concerning body or soule , that concerned eyther gods glory to giue , or his seruants good to receiue . for thou lord wilt blesse the righteous , thou wilt shine vpon him with the light of thy countenance , and with fauour wilt crowne and compasse him as with a shield . psal . . . for mirth : the lords seruants shall reioyce and sing for ioy of heart , esay . . they shall reioyce vvith ioy vnspeakeable , pet. . . and their ioy shall no man take from them . iohn . . for pleasures : though they be not fatted with the carrion of the world , like the diuels crowes , nor taste not of this bitter ratsbanes , sweet-sower poyson of sinne , which at last stings like a cockatrice , yet they haue pure and perfect pleasures , such as the worlds swine neuer tasted ▪ they are fed with hidden manna , they keepe a constant iubilie , and a perpetuall christmas ; feasting christ , as feasted by him , in that communion they haue with him , in the word , the sacraments , prayer , &c. in vvhich they are satisfied with the fatnesse of gods house , and drinke abundantly out of the riuers of his pleasures , psal . . . these wages with many moe , are as the earnest penny , and the hirelings entring penny , ( with vs called the gods penny ) which god giues as assurance and part of greater and better payment hereafter ; being but a little portion and pittance of that which they shall haue hereafter ? but as the prologue to the comedie , as a beauer to a banquet , as a mite to a mountaine of gold , as the candle light to the sunne . for hereafter indeede is the great reward , mat. . . so great , so shining , that as it hath dazeled the aegles eyes of the dearest of gods seruants , when they haue set themselues to behold it ▪ as of augustine and others : so i can but shew it you a-farre off , as moses was shewed canaan , a type of heauen . then , for the comfort of those that haue imployed their bodies and their soules in gods seruice here , & to prouoke others now to sacrifice their bodies to god as is most reason , as the apostle cals it , a reasonable seruice , rom. . . let them know these bodies shall then be like the angels in heauen , mat. . . they shall shine as starres , dan. . . yea , at the sunne in the kingdome of the father . mat. . . for their soules , they shall be glorious , without spot or wrinckle , ephes . . . they shall behold the face of god in righteousnesse , and haue fulnesse of ioy in gods presence . psal . . . for their estate , they shall be kings , and raigne with god , and priests to sing haleluiahs vnto him , reu. . . ( for as they haue serued christ on earth , so they shall serue him in glory , reu. . . ) yea , and they shall be iudges to , to sit vpon thrones , and iudge the twelue tribes of israell , mat. . . i could tell you further of their ioyes out of the scripture , in their eminencie , excellencie , fulnesse , glorious greatnesse , and perpetuitie , psal . . . mat. . . esay . . cor. . . how incorruptible the crowne is , how stedfast the kingdome , how constant the ioy , how euerlasting the feast , how secure the rest , how endlesse and infinite the pleasure is which is prouided for gods seruants after their departure out of this vaile of misery , pet. . . reu. . . thes . . . iohn . . heb. . . &c. with all the accruments , and additions , and amplifications incident to this poynt : eyther in respect of the place , the highest heauens ; or the company , innumerable angels , the congregation of the first borne , god the iudge , christ the r●deemer , heb. . . &c. but i contract my sailes , and leaue the rest to your search and meditation , and to the spirit to make application ; onely desiring euery soule that is as yet a slaue to his vsurping sinnes , to consider , as hell that hee gaines , so the gaine that hee looseth , that is , heauen : thinke of it seriously and betimes , least thou thinke of thy gaining losse thou getst by sinne , when thou must for euer stand to the bargaine , as the rich diues did in hell , when he saw lazarus in abrahams bosome , luke . . when his bad and base choise was repented , but not redressed . lastly , if these blessings , here and hereafter , moue thee not , yet lend mee thy patience a while to peruse and ponder the curses , and plagues , and euils , that thou shalt auoid , by being gods seruant . many a man thou knowest is exempted from many common calamities , by the countenance of some great man , to whom he retaines , as from being a common souldiour in the time of warre , and the like : so in any common plague or iudgement the lord knowes how to deliuer his ; yea , though thousands fall on their right hand . and surely this is a wondrous priuiledge that the saints haue : first , that as god blesseth oft the wicked for their sakes , as hee did laban for iacobs cause , and potiphar and pharaoh for iosephs cause : his blessings being not onely vpon the houses and families , but vpon whole nations , countries and cities , for the cause of his seruants ( euen as heathenish empyres , amongst the babilonians , prospered for daniels cause , and so cyrus , artaxerxes and darius for the cause of ezra , nehemias , and other captiue iewes that serued the true god : and the heathenish romanes for the persecuted christians causes , as histories manifest ) and as it is a further priuiledge , that god oft not onely preserues from dangers , but saues from destruction , sinfull , sodomitish , and profane places and persons , for their cause to , as hee did those in the indangered ship for pauls cause , and noahs kindred for noahs cause , and would haue spared sodome for abrahams and the righteous sake , if they could haue beene found : so it is a wonderfull prerogative to , that when the lord by the prouocation of the vnrighteous , is minded to bring destruction vpon a land or country , hee first deliuers his seruants ; . eyther by death , as hee did iosias ▪ and good augustine , before the sacking of hippo by the vandales . . or by conueying them to some other place , as he did lot , when sodome was burned . . or by providing some meanes for their escape , as the arke for noah , when the world was drowned . . or by sauing them by his immediate power and mercy , as hee did moses and the israelites vvhen the wicked were drowned , euen pharaoh and all the aegyptians , . or when his owne seruants are by men appointed to the sword , hee rescues them with their enemies whom he sets in their stead , as he rescued ester , mordechai , the iewes , daniel , and the three children , when wicked haman and others their accusers , in their roomes , satisfied the gallowes , the flaming fire , the mouthes of the lyons , &c. sauing the corne and burning the tares . . or if his seruants fall into the same temporall punishments with others , as ionathan that was slaine with saul , and good zwinglius that dyed in battell , which is vsuall : yet euen thereby the righteous are brought nearer heauen ; and the more violent their death is , the sooner they are in ioy , vvhen the godlesse shall be throwne downe to hell , euen as with the same fla●le is beaten chaffe to be burnt , and pure corne to be preserued . i could draw out these motiues ad infinitum , and from the estates , and excellencies , and priuiledges of gods seruants , in these and other peculiars , in which thou hast no part nor portion , so i might if the point were not too tedious and burthensome to thy memory , presse thee as much on the left side , from the consideration of thy fearefull estate , in the case wherein thou standest , being ( as thine owne heart tels thee ) the seruant to many a reigning and ruling sinne ; and so consequently no seruant of god ( vnlesse like the wicked seruant , the false steward , and traiterous iudas ) thy deserts being a halter and hell. for as christ said it of couetousnesse , so i say from christs ground , mat. . . thou canst not serue god and mammon , god and the world , god and the diuell , god and thy belly , god and thy bagges , with the vsurer ; god and herodias , god and rimmon , god and baal , christ and antichrist , god and babels beast , god and the pope : no more then one man can serue two masters ; no more then one riuer , by one streame , can runne two wayes at once ; no more then one man can moue vpwards and downewards at one time ; no more then one woman can loue lawfully the bed of her husband , and the bosome of a stranger ; or one man his owne wife and the body of an harlot . for , god and sinne are opposed ex diametro , and will no more mixe then oyle and water ; nay , then fire and water , then heauen and hell. now then being a seruant to sinne , thou consequently art none of gods seruant : for his seruant thou art to whom thou obeyest ; yea , if it be of sinne vnto death , rom. . . and so by an immediate dependance and relation , thou art the slaue of him , that is the basest slaue in the world ▪ that is , the diuell , for hee that commits sinne is his , iohn . vvho was the first , and still continues the author of sinne , of lyes , murthers , blasphemies , and the like . now then see thy danger : as hee causeth thee to lye as hee did ananias and saphira , acts . and to sweare , as hee did senacharib , and to commit adultery , as hee did herod , with other sinnes , as he did dauid and peter , when hee sifted , tempted , and rose vp against them . so , so long as thou liuest in sinne , hee is entered into thee , as into iudas , iohn . . and doth possesse thee ; thou art in his power ; acts . . he rules thee as the horse-man doth the horse ; hee hath thee as a beare by the snout , as a dogge in a chaine ; thou mouest after his motion : oh thy fearefull subieiection . thou art vnder the most deceitfull master , the most deluding laban in the world , who for delight that hee pretends thee , will pay thee damnation that bee intends thee ; as hee hath done to laban himselfe , caine , esau , iudas , and all that haue serued him . besides thou art vnder the most massecrating mercilesse tyrant in the world : phalaris , busiris , nero , dionisius , pharaoh , with all their buls , and their burnings , and their burthens , ( of his inuention , as our papists powder-plot was ) were mercifull men in respect of him : for he layes the heauiest burthen in the world vpon thee , euen that which prest himselfe out of heauen into hell , pusht adam out of paradise , and prest christ himselfe vpon the crosse ; and that is sinne. and after thou hast laid downe this bruitish body of thine in the dust , hee hath prepared intollerable and eternall burnings for thee in his owne territories ; whose fires the burthen of thy sinnes must kindle and maintaine , and the riuer of gods wrath increase and make more violent . oh therefore betimes cast off this more then aegyptian yoke ; forsake the seruice of thy old sophisticating master , sathan ; and serue thy new and liuing master , christ iesus , so shalt thou not onely auoid those plagues temporall and externall , which are threatned to those that disobey god , exod. . . deut. . . deut. . deut. . . . . &c. esay . psal . . &c. which i pray thee ponder at leasure : as also those eternall hereafter . but thou shall be partaker of all those blessings and bounties which god hath reuealed and prepared for those that serue him . i thought to haue added another vse , namely , as the matter , so to haue prescribed the manner and forme of gods seruice , with the parts of it , vvith those seuerall carriages that those must vse for their actions , their affections , their speech and words , at home and abroad ; what vse to make of all their time , with their seuerall stints and taskes in the performance of seuerall and successiue sacrifices and seruices . but i will not dull the reader by this prolixe point . i referre thee vnto some of my brethren that haue writ well and worthily of it : as mr. rogers his christian directorie ; mr. d. hill , in his tract how to liue well , by way of questions and answeres ; mr. cooper his christian sacrifice ; which i wish not onely in the hands , but vvrit in the hearts of all that intend gods seruice , and their owne saluation . his desired dismission . in this word , depart . the fift part , according to our texts first diuision , now comes into our examination , and that is simeons departure or dismission , the latine compriseth this and that which wee called the diuine permission , in one word , nunc dimittis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nunc est tempus vt dimittas , &c. è vinculis corporis , as piscator renders it ; lord , now it is time that thou vnloose mee from the bonds of the body : from which reading , which i thinke warrantable and naturall , these poynts arise . first that euen the lords simeons , godly men , and so consequently all men , must dye for the matter of death . secondly , that death is onely to man a dissolution , for the nature and manner of death . thirdly , that this life is but a short life , out of which wee are euery day ready to depart , like him that is about to take his leaue of his visited friends . fourthly , that this life is but a miserable life , in vvhich wee are bound and fettered , death being our vnloosing . fiftly , that our naturall death is but one , and once , which is our dismission from the earth . sixtly , that the soule is immortall , not dying vvith the body , onely departing out of the body . for the first point : it is plaine that godly men dye ; sanctified simeon that spoke this is dead : it needes no confirmation but experience , as hee that will not beleeue that the fire is hot , let him put his finger to it ; if any beleeue not that the godly dye as well as the wicked , let him looke at their sepulchres amongst vs , as peter tels the iewes , that the patriarke dauid was dead , and his sepulchre was amongst them . the reasons why the godly dye are these : first , because they are inuolued and vvrapped in the common sincke of originall sinne , with the rest of adams posteritie , and therefore they must participate of death , the common punishment ; from which no persons , orders , or degrees are excepted or exempted , no not infants themselues , eccles . . . psal . . . heb. . . to explaine this . it is confessed by all diuines , that god which is called the god of the liuing , onely created life , and not death : which being a priuation of life , was neuer in the number of those ideaes and formes which were from all eternitie in the minde of the creator , but was brought in by sinne , for which it is now imposed penarilie vpon all flesh , rom. . . so ch. . . cor. . . from whence it is consequent , that if man had not sinned , man had not dyed . i say not man could not haue dyed ; for his body being compounded of the foure elements , and so of foure contrary qualities , heate , cold , moysture and drynesse , in themselues repugnant , was naturally mortall ; yet hee should not haue dyed , if hee had not sinned : but should haue beene preserued and vpheld by a speciall , singular , and supernaturall grace . which grace of originall iustice being lost by originall sinne , man also lost the priuiledge of immortalitie , and became mortall . euen as ( to vse the schoole-mens similies ) a ship vpon the sea , her saile hoist , the winde blowing , & the waues working , must needs naturally follow the motion and working of the sea : but if this ship be tyed to an anchor , by some strong cable , shee is held , fast and fixt , without any far fluctuation : but if this cable be cut , shee goes whither the windes and the waues driue her . or as a mans hand is subiect to be wounded by sword , dagger , or dart , but if he haue on a good gantlet the hand is safe ; which gantlet being pluckt off or broken , the hand is exposed to danger : so , man being naturally mortall , yet being armed with originall righteousnesse against the stroke of death , being tyed and chained with the golden chaine of speciall grace , should not haue moued in the naturall course of death : but as soone as euer man by the instinct of sathan , tyed himselfe with the cords of sinne , god tooke away that other chaine of grace , disarmed him of munition and armour , and exposed him to be carryed through the swift torrent of this present life , by the violence of the contrary qualities of the elements , euen into the dead sea , or sea of death . secondly , because of the reliques and remainders of their originall sinnes and corruption , which are still resident and fixed in them , ( howsoeuer pardoned by christ ) the godly must dye , that so these remnants may be quite taken away and abolished , and the root of old adam absolutely stocked vp . thirdly , flesh and bloud ( of which they partly consist ) cannot inherit the kingdome of god , but must first be changed . cor. , vers . . fourthly , that as by other crosses and afflictions , so by dying they may in some sort be made conformable to their head christ , in his death and sufferings , rom. . . sixtly , that the godly might haue experience of gods power , in the resuscitation and raising vp of their dead bodies . seauenthly , that the godly may haue sweet and comfortable experience of the difference betwixt this mortall life and that immortall glory in the life to come , which will be so much more ioyous , as they shall taste their prepared ioyes through the iawes of death , as sampson did his honie in the lyons belly : for as it is a misery to haue beene happy , so it sets a better edge and relish on any mercy , when it comes by an exemption from a former experienced misery : euen as deliuerance was more gratefull to the israelites after their aegyptian yoke , and as hony is more sweet to him that hath beene dyeted with aloes ; so ioy in glory shall be more ioyous extracted out of the paines of life , and pangs of death vnto the godly . hence let the saints sing , clap their hands and reioyce ; let the ioyfull shout of a king be amongst them , in the sweet contemplation of the vnlimitted mercies of god , towards them ; that whereas in adam as they were branches of his stocke , and so fruitfull in vnrighteousnesse , in his sinne , so indammaged and indangered , by their originall corruptions , besides their actuall transgressions ; that god might in iustice haue punished them both with the first and second death , according to that menace in paradise , to our protaplasts : in that day which you eate of the forbidden fruit , you shall dye the death , ( as augustine interprets it ) in that day which you forsake me by rebellion ▪ i will forsake you by my iust iudgements execution : yet it hath pleased god so farre to mitigate both the guilt and the punishment of both , that in and by christ they being redeemed from that second , that eternall , sempiternall death of the soule ; the temporall death which is onely a change of a worse life for one infinitely better , is so farre inflicted , or rather imposed as makes for gods glory , and their owne greater good . secondly , let this withall terrifie the wicked which are out of christ , and as yet haue no more part in him then the diuell and iudas ( by reason of their witting and willing sins , by which voluntarily and frequently they crucifie him againe to themselues ) that if the godly must haue their teeth set on edge in dying the first death of the body , for these sweet fruits which proued sower grapes , that adam and eue tasted in the garden , by reason of these remainders and reliques of corruption that are in them : how much more shall they , as they are threatned , as god hath decreed and denounced , drinke the dregs of gods wrath , euen to the bottome , not onely in tasting the first death but the second ; not onely that which is the separation of the soule from the body , but which separates both body and soule eternally from god , at they are corrupt and fruitlesse trees , twise dead : so if the godly which are trees of righteousnesse , planted by the riuers of grace , be pluckt vp , that they may be transplanted in glory , much more shall they by stockt vp by the axe of death , cut downe in wrath , like the barren fig-tree , and throwne into hell fire : yea , as they are called dead coales , psal . . and god a consuming fire , deut. . hebrewes the last , &c. so they are as sure to burne ( vnlesse quenched by repentance ) as they are fit to burne . neyther doth the lord take such avvay ordinarily , by a naturall and peaceable death , as hee did simeon here : but oft-times in the whirlewinde of his wrath , by some vnnaturall , and violent , and sodaine death , as the fruit of their prouoking sinnes . . sometimes for their abuse of his worship , as hee did nadab and abihu : so iudas that came from the communion and hanged himselfe : as also the corinthians who dyed for their vnworthy receiuing the sacrament . . sometimes for rebellion against magistrates , as corah , dathan , and abiram . numb . . . sometimes for abusing the seruants , prophets , and ministers of god , as the two and fortie children whom the two shee beeres slew : the two captaines with their fifties , that came to lay hands on elias , . so for murthering the saints , as achab and iezabel . so the tenne persecutors , infamously famous for the abundance of christian bloud which they shed , came all to fearefull ends , according to the curse threatned , psal . . psal . . & math. . that bloudy men shall not liue out halfe their dayes : and , they that smite with the sword , shall perish by the sword. . for gurmundizing , gluttonie , and drunkennesse , as iobs children , iob . baltazar , dan. . and the israelites slaine whilst the quailes were in their mouthes , numb . . . for couetousnesse , as ananias and saphira , acts . . for lust and luxury , as cos●ee and zimri , and the vncleane israelites , numb . . . for tyrannie and oppression as pharaoh and his hoast , exod. . . for pride against god , as herod , acts . . for the effect of pride and malice , blasphemie against heauen , as senacharib and his pestilent parasite rabsekah , kings . as also for other sinnes . but now wee are to hoist vp sailes into a sea of matter , which flowes eyther necessarily from the text , or by consequence of this last proued point , and by argument from the greater to the lesser , from the better to the worse ; that if simeon and the saints must dye , then vnsanctified sinners : and so from the specials , and by inductions from all particulars the generall may be concluded , that all must dye . so much the text giues vs leaue to touch ; for if we be here , as tully intimates , tanquam in diuerserio ; as guests lodged in an inne : or as those that come to a mart , a market , or a faire ; or as those that come to visite their friends , not to inhabite long here , but to depart , as simeon here imports . then hoc commune malum , this departure is the designed lot to all the worlds passengers : wee here giue no reasons of the point , omitting or pretermitting them , till we come to distill some comforts against death : onely for explanation or further satisfaction . ponder the premises , that since the godly which haue no sinne , i meane ( with dauid and the augustane confession out of augustine ) no imputed sinne , must die ; since children that haue no actuall sinne doe dye , because the staine of the roote is propagated to the branches , as augustine , anselme and ambrose haue in moe phrases explained , if adam himselfe did dye , not so much as hee was a created man but as hee was a corrupted sinner . then sure as life was the fruit of his obedience , if he had stood ; à deo donante , from gods free giuing ; so death is inflicted vpon his fall , à deo vindicante , from god punishing . and as now it is gods statute-law enacted , that all adams sonnes partaking of adams sinnes must die , so it must be executed : nay , wee see it is executed . philosophers , and poets , and the learned heathens , who themselues , since their workes and writings haue felt the smart of deaths stroke , haue acknowledged it , christians haue confessed it , experience hath ratified it in the consumption and consummation of all ages , all sects , all sorts , persons and professions , that all must dye : omnia peribunt , &c. i , thou , hee , they , and euery man besides , that are , were , shall be , this way slides . wee haue gods statutum est for it , that as in heauen all liue , and none must or can dye ; in hell all dye an eternall death , and none must or can liue : so in earth all must dye , and none can for euer liue . this is an ineuitable yoke , imposed on all flesh , nam rigidum ius est , &c. the law is strict , vnalterable ; to striue against the streame vnauaileable : lanificas nulli tres exorare puellas , contigit , &c. the vnpartiall fates , to whom we all are vnder , with rule imperiall cut lifes thread asunder . many meanes haue galenists and physitians vsed for the preseruation of life : many workes and elaborate bookes are extant , of the conseruation of health ; but neuer none writ , or disputed of the exemption from death , because it were in vaine . if any physitian could administer such a simple that vvould perpetually prolong life : if any lawyer could plead the case with death , not to enter violently vpon their bodie ( which is his tennant-right ) and preuaile . if any diuine did preach that sinners should not dye , and performe it : the first should haue moe patients ; the second , more clyents ; the third , moe auditors , then euer had any of their fellowes in their functions : but to teach , or plead , or practise this point , which the diuell guld our first parents with in paradise , you shall not die , were to be a lyar like him , it were to build castles in the ayre , to sow the winde , and reape the whirlewinde : for , omnes vna ma●et nox , &c. deaths tract wee all must tread : our life 's faire light must be obscur'd , and set in deaths darke night . how many glorious lights in the vvorld , kings , kefars , emperours , popes , potenta●es , dukes , earles , lords , barons , &c. learned , wise , prudent , potent , &c. haue already perished , and vanished , like comets and blazing starres , leauing no more tract behinde them , then a serpent that goes ouer a stone ? of whom wee retaine nothing but the images corporeall of their bodies , or mentall of their mindes ; by the help of some painters , or their owne or others pens , that haue onely shewed to posteritie , that such men there once were , but now are not . what haue wee sauing the images of moe then an hundred famous emperours of the east and west , christian and heathen ? amongst the rest , vvhere are the seauen henries , the sixe constantines , the fiue ottoes , the fiue charleses , the fiue lodouicques , the foure leo's , the three theodosij , the three fredericques , the three tiburiusses , the two clandij , the two alberts , the two anastasij , the two martians ; the two rodulphs , the two famous caesars for warre and peace , iulius and augustus , with the rest ? is not the lampe of their life extinct ? those whose voyces commanded the nations , are they now able to speake ? ( as it was said of alexander ) those that vvere able once to deliuer others from death , could they free themselues ? besides , where are now more then two hundr●d of romaine bishops , and triple mitred popes : some of whose roaring buls made once all christendome quake and shake ? where are now the twelue gregories , the nine bonifaces , eight nocently innocents , the seauen clements , the sixe alexanders , sixe vrbans , sixe adrians , twelue benidicts , the fiue celestines , the fiue nicholasses , the foure sixtusses , the foure sergij , the foure anasta●ij , the foure foelixes , the foure eugenij , the three siluesters , the three victors , the three lucij , the three iulij's , with the rest ? doe they not all know now that which * some of them atheistically in words , in writings , and in life , haue denyed ? that their bodies were mortall , their soules immortall ? that there is a heauen for the godly a hell for the vvicked ; but no purgatory passage to eyther the one place or other , for eyther sort ? besides , where shall wee se●ke but amongst the dead , for all the romane caesars , the aegyptian ptolomies , the latine murrhanes , the albane siluies , the syrian antiochusses , the arabian arabarcques , the argiue abantiades , the persian achaminedes , the theban labdacides , the lybian lybiarcques : and all the rest of those renowned kings which had such diuers denominations from their worthy predecessors , and from those countries ouer which they ruled ? nay , to come nearer home : where are all our english kings , that haue awfully swayed the brittaine scepter since the conquest ? where are the two conquering couragious williams , our three richards , our sixe edwards , our eight henries ? hath not death made a conquest of them ? haue we any remnants of them sauing their westminster monuments ; their ensignes , their vertues ? could their scepters , crownes , coulours , honours , miters , power , or pompe of these potentates , resist deaths all-subduing , all-subiecting rod , which brings vnder moe , then mercuries charming wand in the poet ? no verily . non ducis imperium , non regia mitra , coronae pontificis summi , &c. both conquering dukes , and princely crownes , the mitred popes , proud cardinals , imperiall scepters , prelates gownes death vassalizeth and inthrals . so , if wee should continue in this quere , and demand what is become of all those worthy generals , ioshuah , gideon , &c. achilles , hector , aiax , melciades , the gracchies , camillies , fabians , asdrubal , hannibal , &c. or those tryumphing conquerours , cyrus , alexander , scylla , marius , cassius , scipio , metellius , valerius , pompey , caesars , antonie , octauian , claudian , aurelius ? death hath carryed them in tryumph , as they others . abstulit , &c. for , speedy death stopt stout achilles breath . so , where are those huge and vast gyants , the sonnes of anack , the nimrods of the world , tipheus , anteus , enceladus , titius , polypheme , atlas , hercules , cacus , orestes , &c. as terrible in their times , as goliah was to the israelites ? now it is a wonder ( no terrour ) to see their ashes and their bones : now fearefull hares leape ouer dead lyons ( as the grecians scoft at dead hector . ) so , if wee should reflexe vpon these learned lights and lampes , in diuinitie or humane learning ; the fathers of the greeke and latine church : graue tertullian , learned origen , wittie bernard , eloquent chrysostome , zealous augustine , iudicious ierome , and the rest . or vpon these wise heathens , deepe philosophers , aristippus , empedocles , democles , zenocrates , anaxagoras , pithagoras , diogenes , socrates , plato , aristotle , the seauen grecian sages , &c. or vpon these famous orators , pericles , isocrates , alcibiades , gorgias , pollio , lucius , crassus , zenophon , hortensius , demosthenes , cato , cicero , quintillian . or vpon these laureate poets , eschilus , pindar , euripides , aristarchus , hesiod , menander , simonides , sophocles , anacraeon , eunius , statius , persius , claudian , varro , plautus , lucan , homer , terence , ouid , virgil , &c. or vpon these famous legifers , and law-giuers , mercurie amongst the aegyptians , licurgus amongst the lacedemonians , solon amongst the athenians , numa amongst the romanes ; as also vpon androdamus , philolaus , beceorus , carneades , &c. or vpon these profound and famous lawyers , vlpian , iason , drusus , bartolus , baldus , iustinian , d●cius . or vpon these expert physitians , hermogenes , disippus , celsus , nicomachus , eschulapius , hippocrates , auicen , galen , &c. skilfull astronomers , astrologers , and deepe mathematicians , thales , manethes , promethius , eudosius , protagoras , berosus , archites , zoroaster , ptolomie , anaximander , &c. or subtill geometricians , polemon , pausanius , marinus , theodorus , di●aearchus , nicephorus , euclides . or these accurate , and faithfull historiographers , thucidides , iosephus , herodotus , diodorus , egisippus , isodore , eutropius , liuie , salust , plutarch , appian , plinie , suetonius , ●'ossi●onius , orosius , eusebius , tacitus , iustin , &c. or these exquisite musitians , zenophocles , himenaeus , amphion , chiron , arion , linus , philades , orpheus , &c. or these famous painters and caruers , timantes , aristarchus , timagoras , pirasius , zeuxis , apelles , phidias , our english michael and raphael , with infinite moe , of worthy spirits , eyther inuenters , or perfecters of arts and sciences , whether liberall or mechanicall ; such as haue beene eupaters , well-willers and benefactors to humane societies , which antiquitie hath dignified , liuing as more then men , accounting them as heroes and semidians , and deified as gods ; are they not all dead like men ? haue they not gone the way of all flesh , as dauid saith of himselfe ? king. . yea , though some of them were metaphoricall and terrestiall gods , ( as dauid prophesieth of all princes ) they are dead like men : their honour is laid in the dust : an epitaph writ vpon a marble stone , a monument , or statue erected to them , or for them , an enchomiasticque verse in the numericall lines of some poet , or a narration vvhat they haue beene , or what they haue done , good or euill , in the workes of some historian , is all which is left of them ( euen as a linnen shirt was that remained of that victorious saladine : ) yea , these whom wee haue deseruedly called worthy spirits , as alexander , tamberlaine , iulius caesar , prince arthur , in former times : as also the rest of those nine worthies amongst the heathens , and those other nine amongst christians in former times : as also that noble sidney , that ingenious picus mirandula , that subtill scaliger in our times ; haue now their earthly tabernacles , ( the lodges and organs of such purified spirits , and heauenly inspired soules ) dissolued ; their bodies descending as their better part ascending : and so it shall be with vs , and with all of vs. tendimus huc omnes ●etam properamus ad vnam , &c. th' earth is our common hauen thither saile we , deaths bonds to breake , alas , how small preuaile we . that which was said to adam , is said to euery one of vs , dust thou art , and to dust thou shalt returne , gen. . . michael glyeas amplifies it thus , as hee is alledged by bramami●lerus the germane ; puluis es , ex puluere es , &c. dust thou art , of dust thou art , and into dust thou shalt returne . as if one should say of the congealed ice . aqua es , ex aqua es , & in aquam redib● , water thou art , of water thou art , and into water thou shalt be resolued : ( for the ice is an excellent embleme of our bodies , which are more brittle then ice . ) neyther is it any otherwayes vvith our terrestriall bodies , in some proportion , then with the celestiall . for as all the starres , how euer glistering and glorious , arising in the east , moue to the west , some in a faster , some in a slower motion : so wee moue to our earth , as naturally downeward as stones and those heauy things : for , omne graue deorsum ; the earth is our proper center , to which wee moue and decline , some sooner , some later . and as the planets saturne , iupiter , mars , mercury , sol , venus , luna , moue in their proper motions ; some quickly within a short space , some slowly circkling the heauens : as the moone within a moneth , the sunne in twelue moneths , &c. which their courses being finished , they returne againe to the place from whence they had their first beginning of motion : so wee being fixt in our places and stations in this life , in our speciall callings , when wee haue finished our course and done our taske , wee moue directly into that place from whence we came , euen into the bowels of the earth , some in a quicker , some in a slower motion : some in their youth , some in their age ; but all of vs now or then . serius aut citius , metam properamus ad vnam . wee all doe tend one way : and soone or late we clapse our earth in lifes expired date . with brutus , wee kisse our mother ; vvee . goe to lodge in this common inne : our generall mother , the earth , receiues vs into her bowels againe , as the fish scylopendra swallowes her little frye , and some bird her yong ones , in some common danger , vvhich they safely cast forth againe , as the whale did ionas : vvith the little silke-worme vvhen our vveb is spunne vvee dye , vvhich death vvee can no more auoid then the tall cedar , or greene popler can auoid the axe of the husbandman ; or the sayling ship the blustering vvinde , or cloud threatning waues : for of all things in the world it is most certaine we shall dye , all other things are exposed as much vnto vncertaintie as to vanitie . a man knowes not how prosperous his iourney shall be by sea or by land : if hee make a bargaine it is casuall and vncertaine whether it will be thriuing and sauing or no. if a man marry a wife it is vncertaine whether hee catch a fish or a frog , a shrew or a sheepe ; a rebeccha , or a zantippe . if a man beget a childe , it is vncertaine whether hee proue a wise man or a foole ; rich or poore , and so in all other humane things in this life there is casualitie and incertainetie , onely that we shall end this life and dye , we are most certaine . euery thing in the world preacheth and proclaimeth this vnto vs. the sunne that riseth and setteth daily ouer our heads , tels vs our lifes sunne shall set : the cloaths vpon our backes , that weare and waste , are memorials to vs of the wearing and wasting of our bodies : the graues vnder our feete tell vs , that others must tread vpon vs as wee tread vpon others : the dust that blowes in our eyes tels vs , that we are but dust ; yea , the bodies of beasts , birds , and fishes , that we eate for meates , in our dishes , tels vs , that our bodies shall be meate for wormes : intentant omnia m●rtem ; all tell vs , death is as certaine , as the houre is vncertaine . the naturall causes of death ( besides these causes that diuinitie giues ) proue our death . first , the elements striuing and wrastling within our bodies in their discord , setting out of tune the harpe of our health , tels vs , that some malignant humour predominating , will ere long breake a-sunder the strings of life . secondly , this messalina , this vnchaste and vnsatiable woman , called materia prima , the first matter , alwayes burning with lustfull appetites , and desires of new formes , still plots the corruption of her old subiect . thirdly the radicall humour consumes after it be come to his height of augmentation , like the sea that recoyles and ebbes when shee is at full : which moysture though it be restored againe by dyet or physicke for the quantitie , yet it is not so pure as the spent for qualitie , saith fernellius . fourthly , the bloud , as it growes old , beginnes by little , and little to condensate and waxe thicke , and so corrupts . fiftly , the spirits waste by vse and labour , ( which vveares euen iron and hardest mettals ) the body and the minde by corporeall and mentall exercises , like two vnthriftie heyres , spending them faster then the father and fosterer of them the heart , can digest and gather them : all these say dye wee must ; nay , that dye all must : rich diues as well as poore lazarus , salomon as well as naball , the vvise as well as the foole , fayre absolon as well as foule thirsites , musicall nero as well as harsh menius , tall saul as well at little zacheus , godly ionathan as well as his vngodly father ; high and low , rich and poore , one with another , participate of the common condition of humane nature , once to dye . yea , the princes of the earth cannot with-draw their neckes from this yoke ; euen those that are gods on earth shall dye like men ; though mighty potentates , like nabuchadnezzars image , be high and tall in birth and bloud ; though their heads be of gold , in wearing golden crownes ; though their breasts and armes of siluer ; though they were as rich as cressus or crassus , and had siluer , with salomon , like the seas sand ; though their bellies were of brasse , made as it were a caldron , wherein the stomackes heat boyles so many meates which the mouth as caterer prouides , and the pallate as sewer tastes ; though their thighes be of iron , in respect of potencie and power , yet their feete that props all this are of clay , their end is earth ; the stone from the mountaine , the corner stone crusheth them , sends some meanes or others of their mortalitie : which crushing cannot be preuented ; there is no writ of priuiledge to exempt any from it , no persons , no place , no perswasions can procure an immunitie from not dying . death is as inflexible as vnresistable : inflexible , for eloquence which charmed argus , will not charme death . tullies tongue could not saue tullies life , vvhen antonie sends for head and tongue and all ; ( no more then iohns zeale could stop her●dias malice to saue his head ; ) achitophels policie , aesops wit , mithridates his being a good linguist , aristotles philosophie , philo iudaeus his learning , demosthenes oratorie , arions harpe could not moue inexorable death for an houres sparing , when their glasse was run . nay , beautie vvhich is the best perswader ( though a dumbe and silent orator ) can finde no more fauour with death then lais did with cold anaxagoras . for sure , rebeccha , bathsheba , ester , helena , irene , absolon , ioseph , with others moe , men and women , were goodly creatures , yet if a man could now see their sepulchers , hee should see ( that like that faire ladie , which was found lying besides prince arthur in glastenburie , vvhom mr. speede mentions ) all beautie is but dust : and as inexorable , so vnresistable : noblenesse and royaltie are vnable to encounter it ; alexander , iulius caesar ; and most victorious princes , haue vailed their bonnets , and done homage to it ; yea , it hath preyed vpon agamemnon , and nabuchadnezzar , as a theefe and pirate vpon rich prizes . old age is venerable , youth is lusty , but death reuerenceth not the gray hayres of the one ; for though adam , enoch , sem , methusalem , malaleel , iaired , noah , heber , and others , in the primitiue times ; as also arganton , nestor , valerius , coruinus , epiminedes , metellus , terentia , clodia , hipocrates , sybill , and infinite others amongst christians and heathens , liued so long , that the historians write , and poets sing , that , tercentum messes , &c. that they liued their one , two and three hundreds , yet though their lifes day were very long , at last came euening song . neyther respecteth it the greene lockes of the young , but like an eagle and vultur seazeth on the flesh of infants ; as in the murther of bethlems infants , and in the death of many children younger then dauids childe , that dyed . experience saith , that prima quae , &c. the houre that gaue them breath , did end that houre in death , as seneca saith of others : yea , mista &c. both young and old , deaths cruell armes infold . et fugacem , &c. the man can neyther flie him , nor the youth passe by him . hazael was as swift as a roe , and atlanta was too swift for a woman , yet death ouertooke them . goliah was a great fellow , but death was greater . sampson was strong , but death was stronger ; it killed him that killed a thousand with the iaw-bone of an asse ; it cut downe him that pluckt vp trees by the rootes . that enceladus that great darter , could not shunne his darts , neyther can any : for it is like that ram●ne which daniel saw in his vision , that shakes his hornes against the east and the west , the north and the south , and the beasts are notable to resist him . it is like a haruester that with his sickle cuts downe all , corne and tares , good and bad . mors resecat , mors omne necat , nullumque veretur . what ere it meetes with , vp it sheares , for none it fauours , none it feares . it is a mad dog that bites all , as it hath his name ( like the vsurer ) of biting , so mor● mordet omnes , &c. it bites all , yea , euen the biting vsurers , and grindes those that grinde the faces of the poore . it is a fire vnsatiable , burning the greene iuie and the cragged oake ; young and old . it is a tyrant ouer tyrants , bringing them to their graues , cum eaede & vulnere , ( as it did nero and domitian ) with bloudy heads . it is like the sea , terrible , not to be dramd , not to be turned out of his channell ; carrying all away with it , by as many wayes as there be wayes to the sea : all waters runne to the sea , and all men tend to their earth . it is like the lyon in the fable , to whose denne many beasts went , but none returned . it accepts as many as comes , like the harlot in the prouerbs , but none returnes , since ( like those oxe-like beastly fooles that goe in to a whore ) they goe into the chamber of death : like a couetous niggard , it receiues all , but parts with none . spaires none neque moribus nec aetati : nay , saith a papist , nec matri vitae , nec vitae ; neyther the virgin mary ( which they say is the mother of life ) nor christ the life it selfe : then much lesse will it spare vs : for , pallida mors equ● pulsat pede ; &c. with aequall foote it knockes the gate both of the rich and poore estate . and that so indifferently , that as one saith , if hee should make choyse of a iudge in the whole world , he would chuse death : it is not corrupted like a corrupt officer , but is as vnpartiall as imperiall . thus much for the necessitie of dying . now it is time by vse and application to bring home , vvhat hath beene said , vnto the heart of euery reader . first therefore , from the necessitie of death , let it teach vs not too much to be in loue with life , or with any thing in this life . what a folly is it for a man to set his heart vpon a strange woman , in a strange country , whose face it is likely hee shall neuer see more ? if sampson had knowne how soone he should haue beene taken from his dalilah , hee would neuer haue so doated on her : if sichem had knowne how speedily his lusting loue to dinah would haue occasioned his destruction , hee would rather haue loathed her before his folly with her ( as ammon did thamar after ) then haue loued her . if wee did but ponder how soone vvee are to leaue these perishing pleasures , and profits , which will be our ruine , and irreuocable destruction , wee would cast them from vs , as a menstruous cloath , wee would hate them as wee doe a toade , detest them as wee doe the diuell , and flye from them as moses from his rod when it turned into a serpent . oh the thought of death may moderate euen lawfull affections , and curbethem in their idolatrous exorbitancie , from being immeasurable , least by a violencie of desires they be carryed away after any outward thing that wee doe inioy , and may cause vs ( as it did the holy patriarks , prophets , apostles , primitiue christians , ancient and moderne martyres , ) to leaue father and mother , wife and childe , house and land ; portion and pence , for christs cause voluntarily , as moses did the pleasures of pharaohs court , since ( as horace hath it ) linquenda tellus , &c. wee must leaue them , will we nill wee . necessarily , and sure , if vvee ought to leaue in affection the good things that vvee liue by , much more vvee ought to leaue both in affection and action , the sinnes that vvee perish by , ere vvee leaue the vvorld ; least wee dye as vvicked men haue dyed before vs , as wretchedly as vvickedly . secondly , since wee must all dye , and that as wee haue heard , because vvee haue sinned , then if wee loue life , ( as all doe naturally ) let vs hate sinne that depriues vs of life . a man that loues his wife dearely , cannot loue him that would make a breach betwixt them , or deuorce him from her : hee that loues his life , me thinkes , should not loue the intentiue murtherer , that plots and contriues his death . this disturber , this destroyer , is sinne : it is a right faux , a plotter of thy perdition , a right cateline , a conspirator of thy calamitie : it watcheth opportunities , as the foxe doth the hare , as the lyon doth the dogge , as iael did s●sera , as iudith did holofernes , and as delilah did sampson , when to deceiue thee , when to destroy thee : yea , euen when it fawnes vpon thee , and flatters thee , and playes with thee , then ( like the cars play with the mouse ) it purposeth to prey vpon thee . thus it fawned and flattered vpon adam and eue , and offered them ( as witches and poysoners offer children ) an apple to play withall , but by this apple it killed them , so hath it done all mankinde besides , and wilt thou fauour it ? zealous was his spirit that once expostulated with one , as i now with thee . peccatum omnes maiores tuos occidit , & tu fouis ? sin ( saith one ) hath slaine all thy predecessors , and ancestors , and wilt thou make much of it ? wouldest thou desire to looke vpon , and gloriously to sheathe that sword or knife that killed thy good father , thy kinde mother , thy speciall friend , thine onely childe ? this , sinne hath done , or will doe . couldst thou finde in thy heart to bid those varlets welcome that did kill the kings of france ? now canst thou finde in thy heart to entertaine and retaine that sin in thy soule , which hath killed all the kings in christendome ? then perish thou by it with the rest : if thou wilt not be warmed be harmed . but sure to loue that sinne that not onely hath killed thy progenitors , but that labours to imbrew his hands in thy bloud to , that sweetens his temptations to poyson thee , that spreads his ginnes daily to trap thee , that bends his bow still ready to strike thee , that lyes in ambush still to surprize thee , and yet to trust it , and follow the lusts and commands of it , to obey it , is great folly : but to make it thy bosome-friend , to lodge it in thine owne bed , to set it at table with thee ( as dauid did his treacherous companion ) to carry it about with thee , to suffer it to haue free accesse euery day to the castle and best chamber of thine heart , through the dores of thy eares ▪ and the vvindowes of thy eyes , and the entrance of thy mouth , to acquaint it vvith all thy secrets ; i say it is extreame madnesse ▪ for the pleasing of sinne , thou dost preiudice thine owne life , temporall , spirituall , and eternall , and displeasest god ; and wilt prouoke him to cut thee off ; for vvhereas other kings destroy onely the forraine castles and cities of their enemies , to establish their owne crownes : so god , for sinne destroyes the citie and castle which himselfe hath built and made , the body and soule of sinfull man. thirdly , this consideration of deaths commaund ouer euery created nature consisting of body and soule , whereby all humane flesh is designed to the graue , serue notably to comfort and erect the poore deiected and reiected vvormes of the world ; and to deiect and cast downe the high lookes and eleuated thoughts of the proud and potent : for , if both the one and the other consider well , that as they had both one originall and beginning from the earth , their foundation being from the dust and clay , and that both of them ere long shall be paraleld and equalized in the graue , where they shall see corruption . neyther shall the meane man too much distaste his owne estate , and emulate the mighty ; neyther shall the proud potentate exalt his crest , and insult ouer the poorest peasant . alphonsus in one word resolues what it is that equalizeth the poore man with the prince , the mechanicall with the monarch , and that is the graue ; some say , sleepe ( in vvhich the poore man participates halfe his life time with the rich ; nay , oft-times in the better share ; the poore labourer soundly sleeping when agamemnon and assuerus are vvatching , when ieroboam and nabuchadnezzar are troubled in their thoughts about golden calfes , and such things , as they dreame and doate vpon ; which made caesar vvilling to buy the bed of the indebted poore man of rome , who slept better then hee : ) but vvhether that deaths yonger brother sleepe , vvorke alwayes this effect or no , it is as little materiall as it is vncertaine . i am sure death the elder brother , brings all states and conditions to this paritie . hence the vvitty painters pictured it ( like loues cupid ) blinde , and vvithout eyes , hitting and hurting at randome , kings , princes , popes , prelates , lords , lownes , &c. vvithout difference and distinction of degrees , crownes , diadems , scepters , miters , pals , roabes , rotchets , ragges , purples , and leathren pelts , being all ensignes of his trophies . subtua purpurei veniunt vestigia reges , deposito luxu , turba cum paupere mix●● . the rabbling rout and purpled kings are all alike deaths vnderlings . yea , mors sceptra ligonibus aequat . there scepters and the sheep-hookes sympathize ; the carter doth the courtier aequalize . this thought much possest augustine and bernard in their meditations , and therefore they send vs to the graues and sepulchers of the deceased , to see if wee can finde any difference in their bones , and munmiamized earth , saue onely in the externall pompe , and superficiall vernish of their monuments : nay , sure there is no difference at all , vnlesse ( as once it was said wittilie ) that the corrupted bones and putrified bodies of the rich , being more crammed and fatted with surfetting and drunkennesse , doe smell and sauour more strongly then the withered karkasse of the frugall and abstenious poore man. this consideration caused the wittie cynicke , when hee was vpbraided by alexander , what hee could finde him to doe amongst the sepulchers of the dead ( for indeede there was his choyse study , ) oh ( quoth hee ) i am here searching for the bones of thy father phillip of macedon , and i cannot discerne them from others . an answere as sound as satyricall , as dogmaticall as it was dogged : for , victor ad herculeas , &c. for , though a man could conquer more then eyther philip or alexander in their times , and could extend his conquest beyond hercules his pillars , yet his portion of earth shall be but a few feete , no greater then the meanest of his vassals , when he shall mete it out with his owne dead body , as alexander himselfe was forced to confesse , when by an occasioned fall hee was constrayned to imprint his body in the dust . and sure if alexander had rightly applyed to himselfe eyther diogenes his girds at his ambition , or his inclining dying condition , he would neyther haue so soared ouer all the world besides , liuing ; neyther should he haue subiected himselfe to the quipping censures of the wisest in the world , dying : for as it is recorded after hee was dead , and his bones were put in a vessell of gold , diuers philosophers meeting to see this dead and vnexpected dumbe show . one quipt at him thus ; yesterday hee that treasured vp gold , now gold him . another thus ; yesterday the world would not content him , now a sepulcher of sixe feete must containe him . another thus ; yesterday hee pressed the earth , now the earth presseth him . another thus ; yesterday hee ruled the world , now death ouer-rules him . another thus ; yesterday all the liuing followed him , now hee followes all the dead : and euery one had the like diuersitie of descant ; the last knits vp all their censures thus , heri multos habebat subditos , &c. yesterday he had many subiects , now all are his equals . thus did these liuing hares insult ouer this dead lyon : so will the meanest insult ouer thee in the like case , though thy loftie lookes now ouer-toppe thine equals ; though thy pride trample vpon thine inferiours , as pope alexander did on the necke of fredericke ▪ and dare contest and contend with thy superiours : therefore leaue thy hautinesse , and learne humilitie ; doe not magnifie thy selfe against those that are mightier , or aboue those that are meaner then thy selfe ; scorne not to sit at table with him that must lye in the same bed with thee , i meane , in the earth : looke not at thy white feathers and proud plumes with the swanne and the peacocke , but at thy blacke feete , the earth , thy originall . quid superbis puluis & cinis ? why art thou proud , dust and ashes ? what art thou but dust ? if honourable , noble , worshipfull , witty , wealthy , learned , beautifull ; thou art but honourable dust , noble dust , worshipfull dust , witty dust , learned dust , beautifull dust . this is the proper adiunct to all the best and the rest of thy epithites . what is one piece of dust , of sand , of slime , better then another ? why boasts thou of thy babell , of any thing within thee , or without thee , thy best things being none of thine but gods , thy worst the diuels and thine owne , not worth a proud thought , thou thy selfe being the earths , and none of thine owne . neyther let the holy , humble , pious , poore man-be too-too much deiected , eyther at his owne meannesse , or at the greatnesse of the insol●nt insulting debashed men of this world , who ouer-toppe them , and ouer-droppe them to , as the high oakes doe the lowly shrubs : but let them haue patience a-while , and they shall euery way paralell them . as men in the scripture are compared to trees , so the comparison holds well . goe into a wood and forrest , thou shalt see as great difference of trees in their kinde , as of the starres in their kinde ; some ash , some oake , some cedar ; some tall , some small , some straight , some crooked , some young , some old : but now , marke these trees cut downe and burnt in the furnace , in the iron-workes , or the like , and tell mee if thou canst distinguish betwixt the ashes of one tree and another . looke at the accounts of the merchant , one compter stands for an hundred pound , another for twentie pound , another for twelue-pence , another for a cypher , this for more , this for lesse , but when the account is done shuffle them all together , and who can tell the difference betwixt this compter and that , they are all but base mettall . so in this life there is difference betwixt man and man , in respect of inferioritie or superioritie , magistracie or ministerie , prince and subiect , master and seruant , one man is of more value , ( as dauids souldiers said of him ) then a thousand others : one spreads out his boughs like nabuchadnezzar , ( as daniel interprets his vision ) farre and neare : one is high in place , like a tall cedar , another like a lowly shrub : one is a figure , another a cypher . but now when the axe of death cuts all downe , when like compters we be all shuffled together , and put in the common boxe , the graue , then who can say , here are the ashes of alexander , here of poore irus ? besides , thou seest a stage-play ( as it is to be doubted thou seest too many ) there thou obseruest one acts the part of a king , another of a captaine , another of a reueller , another of a gentlemen , another of a gourtier , another of a pander , a knaue , a clowne , a foole ; thou wouldest thinke some vaine fellow in his borrowed brauery to be a king , or in his acted knauery and folly ( as is most likely ) to be a very knaue and a foole : but when the play is done , they are all alike , rogues by statute , if they wander ; or silken beggers howsoeuer . in this our life wee act diuers parts , some comicall , some tragicall ; some in this kinde , some in that , vpon the stage of this world : in the time of acting , one is by his place and office a king , another a baron , a third a knight , a fourth a squire , another a physitian , lawyer , &c. one a great man , another a poore mechanicall artificer , according to our seuerall ranckes and callings . but now vvhen the stage shall be dissolued ; the world burned , our parts acted , wee shall be all alike in respect of our interred bodies : and wee shall be iudged all alike in our particular or generall iudgement , according to the workes which we haue done in the body , therefore since wee are all earth , as like as one egge to another , since all of one mettall , and like leaden pellets , cast in one mould ; since all of one cloath , differing a little in the shape ; since all must goe alike to the earth , and all be alike in the earth : let vs not be too much exalted with greatnesse , like the horse which is proud of his trappings , which must be pulled off vs when wee are stabled in our graues : nor let vs be too much deiected with our meannesse of place and condition , since death will bring the two vnequall lines of the high and low estate to be paralell in the center of our earth : at which time se●a●s epitaph will fit the tombes of both rich and poore : hic seruus , dum vixit erat , nunc mortuus idem , non quam tu dari magn● minora potest , &c. this poore man whilst he liu'd , a seruant was ; now dead : the rich , in nothing doth surpasse . thirdly , since we must all dye , it behooues all of vs , and euery one of vs , to meditate of death , and to prepare our selues for death , euen as hee that is to take a iourney , or to depart into some forraigne coasts , thinkes of it , contriues it , and fits and furnisheth himselfe for it : especially if hee be vpon going , and that his voyage must presently be vndertaken . thus the case stands with vs , our long voyage ( called here our departing ) must be vndergone ; it is vnauoydable , vndisspensable , for the matter ; vnlimited , vncertaine , where , when , and how , for the manner ; yet hastning and approaching , for the time : therefore it stands vs in hand to prouide , wee must bestirre our selues to prepare our viaticum . the fatall and imposed necessitie of this departing we haue manifested , and might further manifest the necessitie of dying , . from gods decree , which is immutable , heb. . . esay . . mal. . . . from mans sins deseruing , rom. . . . from the change that god by death vvill make in our bodies , phil. . . cor. . . iob . . . that the godly may be rewarded , esay . . & ch. . v. . and vengeance rendred on the wicked , esay . . . . . because wee are formed onely of dust and clay , which cannot last , gen. . . iob. . . . from the nature of all flesh ( yea , euen of the long keeping peacocke ) which will not keepe for any long time from rotting and corrupting . . from the defect of radicall moysture , iob . esay . . all which are so strong inducements to warrant that we shall dye , that in respect of the premises , man aboue all other creatures is said to be mortall , as both the psalmist cals him , and philosophie defines him . an epithite appropriated to him , aboue the rest of the creatures ( though they dye as well as hee ) to put him in minde of death , more then them , of which it seemes hee is forgetfull . but a great many moe motiues wee haue of our setled and serious preparation for this vnwelcome guest , death , from the consideration as of his forcible , so of his speedy entrance : which will not , nor cannot long be deferred nor delayed : for , as rauening time , this old deuouring saturne , hath already swallowed downe all former ages ; so he comes with as swift a foote to deuoure vs , and all the earths children in his gurmundizing iawes . swiftly indeede , for as an arrow out of a bow , as a ship on the sea , as a bird in the ayre ; nay , as our thoughts , so swift is our time : and how euer wee runne on in sinne , yet euery day runnes on with vs to our graues , marching vehemently with iehu ; our life sliding away , whether wee eate , drinke , walke , or talke , like the ship that sailes , how euer the passengers perceiue not : nay , tune quoque cum crescimus , vita decrescit ; euen when wee grow and increase , then our life doth decrease . yea , so mortall are wee , and so momentanie our life , that euen whilst vvee liue wee may be said to be dead , not onely potentially dead , ( as hee that is poysoned , or the theefe condemned , is said to be but a dead man ) though the one be yet wrastling for life , and the other vnexecuted ; because the one is potentially , the other ciuilly dead in law , euen so wee are dead in law , as adam and eue were , because wee haue sinned like them , but vve are for the greatest part euen actually dead . for , let vs take the life of man as it is diuided into seauen parts , infancie , childe-hood , adolescencie , youth , man-hood , old age , and the decrepit olde age . now in these successiue ages , what is the latter alwayes saue the death of the former , as both inchinus and seneca haue wittily noted ? what is childe-hood but the abolition and death of infancie ? what adolescencie but the death of childe hood ? youth of adolescencie ; man-hood of youth ; old age of man-hood ; and decrepit age of old age , and of decrepit age death it selfe is the death . which truth though our eyes be blinde to see , and our hearts dead to ponder , yet our tongues ( like caiaphas his prophecying against our wils ) confesse it . for i pray you , when an old man , or a man of middle yeeres findes an vnaptnesse and vnablenesse in himselfe to performe that which in his youth he did and delighted to doe , what is his phrase ? oh , saith he , that whorld is past with me ; intimating that he is dead and departed from the world , in respect of that age . oh then how had euen the very childe neede to prepare for his finall departure , since one part of his life is dead already , his infancie ? how the youthfull ephebus , that hath two parts dead , and but fiue at furthest to liue ? how the youth , that hath three parts dead in him , and but foure to liue ? how the lusty man that hath foure parts of time spent certainely , and hath but three parts to liue and those vncertaine : how the old man chiefely , that hath acted fiue parts of his life already , and hath but two to act , vncertaine , by reason of his faultring tongue , and dryed braine , whether hee can act these or no , before death strike him non plus ? but chiefely the decrepit gray-headed man , who is dead sixe times , and now hath but one age vpon his weake and wearyed backe , about to rest him in his graue ? how should these premeditations excite our preparations ? that as we are compared to fruit in the scripture , being called the fruit of the wombe , the fruit of the loynes , &c. so betimes to bring forth fruit worthy of repentance , ere we fall , like mellow fruit , from the tree of life : if wee haue past some ages wee are dead to those , euen as in fruit , the flower is the death of the bud , and the fruit is the death of the flower . therefore let vs be fruitfull in doing good , ere vvee be pluckt away , and be no more . oh how soone fruit perisheth ? how soone doth it ripen , how soone rot ? how doe the wormes that breede of it , and in it , consume it ? the north and east winde blasts it : the mill dew infects it , caterpillers spoyle it : now by violence it is pluckt from the tree ; now rotten-ripe it fals and so festers . so it is with all the seede of man , the fruit of woman , wee haue all one manner of grafting , and of growing , but a thousand different wayes of decreasing and decaying : omnibus est eadem laethi via , no● tamen vnus est vitae cunctis , exitijque modus . all haue one way to life , one way to death ; yet many wayes doth stint our vitall breath . moe wayes lead to the sepulcher then to any princely palace , molle patent adi●us , &c. meanders labyrinth had not so many windings as death hath wayes . hos bell● , hos aequora poscunt , &c. warres , waters , fancies , frenzies , loue , mad lust , besides diseases doe dissolue our dust . as seneca and silius once sung , as pithily as poetically . histories of all times , places , and persons , sacred and humane , consort and confirme this experienced truth . the old world wee know was drowned ; so was pharaoh with his aegyptians . sodome and gomorrah , ziglah , the two captaines and companies of fifties , that came against elias ; nadab and abihu , achan , and his familie , burned . herod eaten with wormes : daniels accusers deuoured with lyons : the mocking children , vvith shee beares : the philistines smit with emerods : the israelites cut off many thousands in the dayes of moses and dauid by plague and pestilence . bethlems children and the sichemites , butchered by the sword : ierusalem and samaria , by the sword and famine : er and onan , killed by the diuine power : ananias and saphira throwne downe dead by an apostolicall spirit : simon magus his necke broke by peters prayers : iulian killed with a dart by the prayers of the church . if wee would wade into heathenish stories , vvee might adde to the catalogue vvithout number , such as haue perished by vvater , as hylas in his colchos voyage , orontes , lucaspis , palinurus , iearus , laeander , sappho , menander , &c. whom virgil and ouid so oft mention . by fire , as sardanapalus , empedocles , in aetna : phaeton , dido , in the poet. some destroyed by wilde beasts , as many martyres in the primitiue persecution ; as satur●einus by a bull , ignarius , policarpus , by a lyon ; felicitas , by leopards ; milo the wrastler , by a wolfe ; ba●il●ns slaine by a hart ; hatto the bishop of mentz ; eaten with mice ; louely adonis , cunning dedalur , prophecying idmon , torne in pieces by bores . some by dogs as euripides the poet , dogged diogenes , weeping heraclitus , philosophers ; apostate lucian , &c. how many haue beene strangled vpon the crosse , not onely martyres , as andrew , peter , gorgonius , simeon the son of cleophas , peter , aulanus , &c. following their head christ : but euen many kings as policrates , the spartan leonides , sindualdus , arnulphus , hanno of carthage , &c. besides malefactors , such as helen the graecian whore , daphitas , the grammarian , &c. and such as haue hanged themselues , as iudas , achitophell , phillis , erigone , biblis . some haue beene stoned to death by others , or shot with arrowes , as achillis by paris , procris by cephalus , acron by romulus , hyrene by sisinnius ; yea , a stone from a wall , as vpon abemelech , out of a sling , as dauids against goliah , or throwne with the hand , as that which patroclus threw vpon c●brion in the troyan warre ( besides the fall of wals , such as that of the tower of shilo ) hath beene the death of many . i cannot reckon all the meanes of our mortalitie , hoc opus , hic labor . so many creatures as i contemplate ; nay , so many things inanimate as i see , me thinkes i see so many actors in the tragicke fall of man. the thunder in the heauens hath slaine many in earth ; if that which virgil writes in the first , third , and sixt of his aeneidos of enceladus , and other gyants , slaine by iupiter , aiax by pallas , ouid of typheus , propertius of semele , be a fiction : yet the report receiued of the death of anastatius the emperour , zoroastres the magitian , tullius hostilius , by thunder , and that which wee haue heard and seene in this kinde , is authenticke : what heapes and hauocke the sword hath made in warre , let these millions speake , that haue perished not onely in the vvarres , betwixt the kings of israell and iudah , in which in one battell there sell fiftie thousand betwixt ahas and ieroboam , saith iosephus : as also betwixt the iudges and kings of israell , vvith their enemies , when achab slew an hundred thousand syrians , gideon an hundred and twentie thousand midianites . but euen in th●se amongst christians , when charles martill in one battell slew three hundred and fiftie thousand gothes . in those amongst pagans , caesar bragging of an eleauen hundred and nintie thousand that had fallen vnder his conduct : besides those in ciuill warres betwixt him and pompey , scylla and marius , &c. besides those that fell in tamberlaines trophies ouer the medes , albanes , mesapotamians , persians , parthians , armenians , turkes , &c. in sicinius conquests in fortie fiue set battels : of hannibals ouer cornelius scipio , sempronius , flamminius , aemillius , and terentius , where there were slaine at once fortie senators : of alexander ouer darius , slaughtering an eleauen hundred : of crassus , killing twelue hundred of spartacus armie : lucullus two thousand of mithridates troupes : ptolomie fiftie thousand of demetrius hoast . others moe in many maine battels recorded by sabellicus , liuie , plutarch , volateran , testifie , how much humane bloud the sword hath effused ; how many tragedies poyson hath acted , not onely the sodaine and frequent fals of so many mitred popes out of peters supposed vsurped seate , doth declare , but the dismall deaths of famous emperours and kings , as of constantine the sonne of heraclius , zimisces after one yeeres raigne , of carolus caluns , of henry of lucelburge , lothar of france , lodouicus balbus , dioclesian of dalmatia , lucullus , of whom pliny : nay , of alexander himselfe , with infinite others , who were as certainly poysoned as socrates and pope victor . nay , so easily is the thread of our life cut , so soone our web vntwisted like penelope's , or rather swept away with the spiders , that euen in our meates and drinkes wee may suspect , that mors in ●lla , death is in the pot : haue we not the testimonie of sextus aurelius , that ingurgitation of meate , and too much repletion not being concocted in the stomacke , occasioned the deaths of septimius , se●erus , and valentinian emperours ? doth not ignatius ascribe the fall of iouinian to the same cause , as also g●egory turonensis imputes the sodaine death of childericus the saxon , being found dead in his bed , to the same crudities and suffocations by intemperancie . the like censure giues eusebius of domitius apher , that ouercome of his meate , dyed at supper . neyther doth hermippus indite any thing for the death of archisilaus but his excessiue ingurgitating of wine . as i my selfe once in cambridge , saw a drunken dogge in forme of a man , vent out his soule , with disgorging his exonerated stomacke . neyther are wee onely subiected to our dissolution by too much repletion , occasion of so many diseases ; yea , of death it selfe , that plures gula quam gladio ; the panch destroyes moe then the sword : but the defect of meate and drinke hath contracted the liues of many in all parts , and those no lesse mighty . millions haue tryed wofully the massacres of famine in the siege of ierusalem and samaria , narriners by sea , cities in siege , souldiers in the campe , and the poore in dearth : yea , this hath beene the cruellest death that tyranny and ielousie could inuent . thus was richard the second dispatcht of his countrimen : thus was boniface the eight plagued by phillip : boniface the sixt by one cincius a romane citizen , aristo the poet by the athenians : earle vgoline by his vngratefull countrimen : thus were orator , fortunatus , foelix , and silinus martyres , pinched at alexandria , and perished . nay , so soone wee are and are not , that god doth not onely sometimes with his owne stroke immediately from himselfe , cut vs short ; sometimes mediately by man , for , and in the midst of our lawlesse lusts , as cosbie and zimbri were slaine of phinees , arcibiade● of lysander , saith plutarch , iohn the twelfth , by the husband of a whore , in the midst of their filth : ( as it is reported by tertullian , that spensippus the platonist : by pontanus , that beltrand herrerius : by paulus diaconus , that rodoald king of the longobards : by cornelius tacitus , that tigillinus the ruler of the watch : by celius ▪ that fayre phaon : by pliny , lib. . that cornelius gallus , and heterius , romane gentlemen : and by other authors , that others haue perished in their pollutions in the very venerious act : ) but we perish sometimes euen in , and by our lawfull affections , euen the ouermuch opening and dilating of the heart in ouer-ioying , and the too much contracting of the same againe by ouer-sorrowing , hath brought thousands to their graues without gray hayres . how many authors haue we to testifie that which seemes more incredible , that an ouer-ioying may presently depriue vs for euer after inioying any of the ioyes of life . what vvas the reason that sophocles and dionisius , both of them being victorious in the censure of the critticques , for their exquisite tragedies , dyed sodainely , saith plinie , lib. . c. . euen of an ouer-ioy , as valerius and volateran also think , how euer lucian and sotades alledged by crinitus , thinke contrary ? the like is reported of chilo imbracing his sonne , crowned at the olympicke games : of a romane woman at the safe returne of her son , which she thought was slaine in the wars at canna : of philippides , when his laureat poems were preferd : of diagoras of rhodes , when his three sonnes , saith gellius , lib. . nott . at . or his two sons , saith tullie , lib. . tusc . were victorious in the publicke wrastlings : of philemon , when hee saw an asse eate figges prepared for the table : all who tell vs , that euen this affection of ioy , with a sweet tickling ( like that stinging of the serpent dipsas ) may kill : much more may sorrow ( as iacob confesseth , and iudah intimateth in genesis , hasten our heads to the graue , ere our haires be very gray : griefe being to the heart ( vnlesse it be godly griefe for sinne , which neuer hurts but heales , cor. . . ) that the moath is to the garment , the catterpiller to the fruit , eating the heart ( like promethius his vultur ) bringing death as the apostle also saith , cor. . . but if these things be able to ouercome this microcosme , this little world of man : if fire , and water , and famine , and fulnes , and thunder , and stones , be able to sunder vs from halfe our selues ( our bodies ) as the furnace can the mettals ; if all the creatures , the lyons paw , bores tuske , buls horne ; nay , the least of the lords hoast , the gnat , the flye , the louse , the mouse be armed against vs , as against pharaoh and hatto , be able to giue vs our parting-blow , to set vs packing hence ; nay , if our owne affections be sufficient to infect vs : how much more are wee indammaged and indangered by diseases and sicknesses ? to which as man is more subiected then any other creature , as galen and hipocrates haue obserued , because hee hath sinned more then they , which sinne of his is the cause of all maladies in the outward man , leuit. . deut. . iohn . . so there is not the least sicknesse or disease , but it hath conquered where it hath assailed . how many hath the feuer extinguished , men of fame , emperours and kings , as antonius , autipater , vespasian , leo , go●fred , tacitus , &c. antonie and columbanus monkes , were forced by it , the one sort to leaue their crownes , the other their cels. as others by other diseases , some by the fluxe , as innumerable common souldiers in seuerall campes ; yea , traian the emperour , saith platina : some by the gout , as septimius seuerus , and iustin the yonger , &c. some by vnknowne diseases running betwixt the flesh and the skin , as heraclius , michael paphlago , &c. some by apoplexies , as paul the second , pope ; valentinian the emperour , saith diaconus ; lucius ami. us verus , saith aurelius ; as also francis petrarke : some by aches in their bones and sides , as crassus the orator , boniface the ninth , as gregorie the cleauenth , by a paine in the belly : nay , vvhat member is there in man ▪ wherein death rules not by the helpe of diseases ▪ in the head , by apoplexies ; in the eares , by wormes ; in the eyes by inflamations ; in the nose , by fluxe of bloud ; in the mouth , by cankers and putrifaction ; in the tongue , by vlcers and tumours ; in the braine , by frenzies ; in the temples , by contusions ; in the brest by stoppings , and impostumes ; in the hands and feete , by the gout ; in the legs , by swellings ; in the belly , by collickes ; in the reynes , by stony and grauelly matter ; in the armes , by dolour of the arteries ; nay , in the heart it selfe , by feares , palpitations , convulsions , dilatations , and contractions , by varietie of passions . what shall i say more ? mille modis lethimiseros mors vna fatigat . this tyrant death by many a fatall dart , doth wound and wreake each liuing mortall part . a flye is able to choake vs , as it did pope adrian ; a pinne , or a needle , or a pricke with a knife to destroy v● , the fall from an horse to crush vs , as it did selenchus the syrian , lego the french-man , earle fulke , nipheus , leucagus , remulus , thymetes , amicus in virgil , aeneid . . agenor in ouid. the sting of a serpent is sufficient to kill vs , as it did laocoon the troyan , mad orestes , desperate cleopatra , demetrius ptolomies librarie keeper , vvith others . yea , as our life is but a breath and a vapour , so the very smoake and vapour is sufficient to choake vs , as it did minos of creet , luctatius the orator , zoe the wife of nicostratus , yea , thurinus that sold smoake , saith erasmus in his adage , perished by smoake . if i should recite all the casualties incident vnto this dying life of ours , and amplifie out of histories , how one hath beene killed vvith the fall of a stone vpon his pate , out of the clawes of an eagle , as eschilus the poet : some by the fall of the house ; others by the fall of their beds , as eupolis the poet : some by dust blowne into their throates , as iohanna vvife to andrew , brother to the sicilian king , and the like accidents . if i should but recite the multitudes that gods hath swept away by the deuouring plague and destroying pestilence , which i thinke since the beginning of the world , hath killed moe then there be now in the world , or relate the late devastations that it hath made in belgia , italie , france , england and other places . or if i should set downe how many haue dyed sodainely , euen in their seeming health , as fabius maximus , volcacius the senator , alaricus the emperour ; some in their iourney , as alphonsus of spaine ; some doing the worke of nature , as arrius the heretique ▪ and carbo the romane ; some in their superstitious orizons and deuotions , as a. pompey , and m. iunencius , vvhen they were sacrificing ; some in sacking the temples , as gaudericus the vandall ; some in writing letters , as cardinall orescence from the councell of trent , and terentius corax ; some in the first day of their inuesting to honour , as caninius the consull ; some in their mirths ; some in their meates , as manlius torquatus , and osilius the actor ; others in their bathes , as sauseius the scribe ; besides these that daily experience addes in this kinde , it would make the securest soule meditate of his ineuitable dying , and prepare his soule for her speedy departing ; especially considering that quid cuiquam contigit , id c●iuis , that which happens to any one , may happen to euery one . all these recited examples of abbreuiated life and approching death , being glasses for vs now suruiuing , wherein to see the face of our mortalitie ; euery mans graue shewing vs this motto ; hodie mihi , cra● tibi ; to day to mee ; to morrow to thee : death being pictured on euery tombe to be seene with an vnderstanding eye , in forme of an archer , now shooting ouer vs , at our enemies ; now short of vs , at our acquaintance ; now on the right hand , at our friends and bloud ; now on the left hand , on our seruants and attendants , with his bow bent , and his arrowes drawne , and his ayme taken at our owne hearts ; onely staying till god bid him shoote ; which how soone it will be god knowes , quis scit an adijciant , &c. who of vs all the sonnes of sorrow , knowes that his life shall last to morrow . nonne fragiliores sumus , quam si v●trei essem●s ? are wee not more brittle then glasse , saith seneca ? nay , vitrum etsi fragile , tamen seruatum diu durat , epist . ● . glasse if it be safely kept continues long ; but all the dyet and keeping in the world , though wee should eate pearles with cleopatra , bathe daily in new milke with poppea , fare daily deliciously with the rich churle ; consult with a physitian in euery act wee did ; yet wee could not long continue . all the meanes wee can vse will hardly draw out our life to that length that birds and beasts liue ; for ousels , eagles , harts , &c. that fulfill their hundreds , occasioned theophrastus to complaine of nature as a step-dam to man , whose limits as dauid notes , are threescore yeeres and tenne ( for the rest of his life is eyther a death or disease , in his decrepit dayes . ) the patriarkes liued their nine hundreds and aboue , as adam and so eue , their nine hundred and thirtie , seth nine hundred & twelue , enos nine hundred and fiue , caynan his sonne nine hundred and tenne , malalehel nine hundred sixtie and two , iayred nine hundred sixtie and fiue , methusalem nine hundred sixtie and nine , noah nine hundred and fiue , &c. but wee hardly attaine to our nintie : but if a man liue past nintie , to nintie and seauen , or nintie and eight , with liuia and perpenna ; or to nintie and nine , with statilia ; if hee passe his climactericall of sixtie and three , wee count him an old man ; but if hee attaine to his hundred ( as did valerius coruinus , and metellus , abbot paconius , and titus pauls scholler ) wee account him very aged : but if hee exceede his hundred , as heroditus writes of some of the aegyptians , and some of masinissa the numedian king , to an hundred and foure , as did hipocrates ; or an hundred and fiue , with xen●philus ; or an hundred and seauen , with terentia ; or an hundred and eight with homer ; or an hundred and tenne , with guarinus , and helias the abbot ; or an hundred and twelue , vvith cyrus a bishop ; but chiefely to an hundred and twentie , with romualdus the hermite , we admire and wonder at him , as much as former times wondred at their hermites . and vvell wee may , since our life seemes to be but the epitome and comp●ndium of former yeeres : so short , so momentanie , that as the scripture compares it , to a flower , to grasse , to smoake , to clay , to dust and chaffe which the vvinde scatters , to a bubble , a blast , a breath , a vapour , a dreame , a shadow , a weauers shittle , and such fading things : so antiquitie hath called it a winged woman , fruitfull of sinnes , yet swift . ambrose saith it is like the glory of the world , which the tempter shewed christ in the twinckling of an eye ; like the vision which esdras saw , vanishing in a moment , esdras . . like ierusalems temple , that was soone destroyed : for as one stone was not left vpon another in that materiall temple : so shortly , one bone will not be left vpon another , in the temple of the best compacted body liuing , which ( saith inchinus ) is nothing else but carne●-glacies , fleshie ice , or icie flesh , soone thawed and dissolued ; a clayie frame ( saith pontanus ) standing on the pillers of a little breath , ready euery day , it is so ruinous , to fall in manus domini , into the lords hands , of whom wee haue it as tennants at will. the largest limits of our lease being but a day , for so dauid and moses , when they play the holy geometricians and arithmetitians , in measuring and numbring their time , goe not by yeeres and moneths , but by dayes : yea , and to some it is but a short winters day ; to the longest that liued , a summers day ; in which hee that hath the most prosperous sunshine may be compared to those flyes that breede in the sunne neare the riuer hipanis , which appeare in the morne , are in their full strength at noone , and dye at night . whence came the prouerbe , hominem esse ephimeron , that man is a continuer for a day , beyond which determined day hee cannot here abide . other things are continued long by extrinsecall meanes , or intrinsecall qualities vvithin themselues : some by their extreame cold , as all sorts of mettals ; some by their exceeding heate , as pepper , ginger , and the like ; some by motion , as water and wine , that by motion are kept from putrifaction ; some by continuation of the parts with the whole , as the sea that corrupts not in the whole but in the parts , as may be seene and felt in the creekes in essex that come from the sea ; but man being made mortall , and so hauing that epithite more fitly appropriated to him then any other creature , neither by his naturall composition can , nor in the wise gods disposition must continue long vpon the earth , neyther can any physicall meanes preserue him vnlesse a metaphysicall power doe vphold him , and cause him ▪ to hold out to his old yeeres as simeon here did . is death so certaine , and life so short ? then let vs learne to bestow it well , so long as god lends it . absolon after a long time knew not how to pacifie and appease his father , we haue but a short time allotted to pacifie and appease our displeased god , therefore let vs speedily labour our reconciliation ; let vs worke out our saluation with feare and trembling . as abigall speedily met dauid and appeased his wrath , sam. . and as dauid speedily met the lord by repentance after his numbring the people , sam. . . and as peter went out presently , and wept bitterly , after the denying his master , mat. . so let vs who in the whole course of our life haue as much displeased as wee haue dishonoured our god , instantly haue recourse to the throne of grace , that the lord may smell the sweet sacrifice of our broken hearts , ere wrath goe from the almightie to our destruction ▪ oh our dayes are few , and our sinnes many , wee haue beene barren in good , fruitfull in euill , plentifull in sinning , penurious in sorrowing . if dauids sinnes were moe then the hayres of his head , ours are moe then the sands in the sea ▪ and if hee washt his couch vvith teares , vvee had neede wash our soules with flouds of vvaters , turning ( like niobe ) into fountaines , and like that old conuert pelagia , be pelagus lachrymarum , a sea of sorrow , as wee haue beene vncleane sinckes of sinne ; nay , if wee should now for euer shake hands with sinne , and haue no more commerce with the flesh and the world , but liue retyredly , mortifiedly , piously , and penitently , as the old hermites pretended ; and if we should liue noahs and n●stors yeeres , and euery day weepe as much as mary magdalene did at her spirituall marriage vvith christ , as much for our selues as the daughters of ierusalem did for christ : nay , if we should weepe out our eyes , like some penitents that cassianus mentions , remembring with ezekias our former vanities in the bitternesse of our soules , it were not a sufficient recompence for our fore-past rebellions , nor a satisfactorie sacrifice for our former sinnes . but what shall wee say to those that in this short life make a long and a continuated custome of sinne , neuer redeeming the time , or thinking of their few and euill dayes , or of the reckoning they must make when they are expired but passing their time in iollitie , singing to the tabret and the harpe ; letting the reynes loose to all licentiousnes , making their bellies their god , planting here their turkish heauen of wine and women , wallowing like swine in all lusts , like sardanapalus amongst his wantons , seruing no other god then mammon , or goddesses then venus ; making dogs and horses , or such base creatures , their beloued idols ? they thinke no more of death then the stiffe-necked iewes , that made a league with the graue , and a couenant vvith hell ( such as some lazy pastors make vvith their people , ) that if these will neuer trouble them , they would neuer thinke of these . what is the estate of these that liue merrily as they say , like pope iohn , in corporeall and spirituall pollutions , like pope ioahn : these must trie experimentally , vvhat that cursed pope once ieasted at atheistically , that there are long paines in another life for these that misspend their golden dayes in gracelesse impurities and impieties in this short life : these they both make this their short life shorter by their sinnes : both as euery sinne wastes the body as it wounds the soule , as also in that they prouoke god to cut them off short , eyther by his owne hand , as hee did absolon , er , onan , and the sonnes of heli , or else by the sword of the magistrate . and they hasten and prolong their plagues and paines perpetuall ; they leade their liues in ioy ( saith iob , ch. . ) and sodainly they goe downe to hell : oh they goe like theeues laughing to the gallowes , and like traytors dancing to execution . oh how sodainely is their candle put out ! let me speake to such in the conclusion of this vse : in gods feare let them consider that this life is called a valley of teares ; here therefore they must sow in teares , if they will reape in ioy ; they must haue a wet seede-time , if they expect a blessed haruest . let them ponder what christ saith , blessed are they that mourne , mat. . as also , woe be to you that laugh : let them thinke what christ did ; wept oft , laught neuer , his prophets and apostles seldome or neuer . let them know further , that god cals to weeping and mourning , and baldnesse , and sack-cloath , esay . which call they haue not yet answered : for behold , ioy and exultation , vpbrayding god , and brauing his command , euen to his face , with their hellish prouerbes , as , hang sorrow ; cast away care ; as long liues the merry man as the sory ; let vs be merry , wee know not how long wee haue to liue ; like the scoffing atheists amongst the iewes , let vs eate and drinke , to morrow wee shall dye : oh thou knowest not how long thou hast to liue ; therefore retort that temptation backe againe to sathan thus : therefore i will be sorie for my former sinnes ; i will be ( if at all ) soberly and mortifiedly merry ; therefore i will set my soule in order , and the house of my heart in order , like ezekias , otherwayes i shall be worse then achitophel that set his house in order ere hoe hanged himselfe ; to morrow it may be i shall dye , therefore i will not eate and drinke inordinately , least i be taken away to hell , as was the rich churle and baltasser ▪ in the midst of my cursed cates and drunken cups ; i will not any more serue the diuell and my belly in chambering and wantonnesse , in surfetting and drunkennesse , but i will put on the lord iesus christ . it is now time that i should awake from the sleepe of sinne , ere i sleepe in death ; i will arise vp that christ may giue mee light . oh alas , what fruit haue i had in the vnfruitfull workes of darknesse , whereof i am now ashamed . lastly , thinke with thy selfe how small cause thou hast of this thy irreligious profanenes , & carnall securitie , and besotting sensualitie . hath a traueller any cause to be merry when hee is farre out of his way , hath few friends , nothing to spend , stormy weather aboue his head , pyrates lying in waite to rob him , night approaching , and vncertaine whether euer he get to his iournyes end ? thou art in this world a pilgrime and a stranger : heauen is thy country , ( from thence came thy soule ) thou art out of the way that leades thither , thou art in the broad way to hell ; thou hast few friends , god , angels , diuels , man , and the creatures are against thee : thou hast little to spend , thy good tallents ▪ and stocke of grace is already gone and spent , like the prodigoes , on thy lusts , luk● . thou hast no moe meanes to helpe thy selfe , then the wounded man that trauelled to ierico , that had not two-pence : there is a storme ouer thy head , gods wrath hangs ouer thee in a cloud of vengeance : pirates , the infernall spirits , lye in waite for thy soule : the night of thy death is neare : and thou art vncertaine of saluation ; nay , the word excludes thee and such as thou from apprehension of any comfort from that , since thou walkest in the shadow of death , in the way to damnation . consider againe what occasion of sports and merriments and sensuall sollaces a man can haue in prison , in colde irons . did manlius and r●gulus , and musius scae●ol● take delight in their , prisons and pressures ? now here thou art as it were in prison , like ioseph in the stockes , like manasses in fetters , and in tribulation : the world it selfe is but a prison in respect of heauens pallace , and thou in this prison liuing in securitie , like the old worldlings , art enthralled to thine owne lusts , and so a slaue to sathan who plots thy destruction , as achitophel did dauids . therefore heare counsell and receiue instruction , since thou art here in a strange land , like israel in babel , sit downe by the riuers of water and weepe , hang vp thy harpes and instruments ; vse not carnall company that cause thy carelesse securitie and thy forgetfulnesse of god and thine owne soule : remember whence thou art , where thou art , and whither thou art going ; make that vse of thy time that ioseph did of the seauen yeeres of plentie ; prouide against famine ; agree with thine aduersary whilst thou art in the way ▪ ere thou come before the iudge , as cat● counsels to doe something in youth worth thy relation and remembrance in age : and as trauellers vse to performe some exploit in their trauels worthy their thoughts and discourse when they come at home , so treasure vp those graces in life which may stand thee in stead after life ; prouide against a rainy day ; gather now honie from the flowers of vertuous actions , into the hiue of grace ; worke whilst it is day , ere the night come ; doe good to all whilst thou hast time , gal. . waite at all times with iob , vntill thy changing come , euen as thou waitest for the times and seasons , in winter for the spring , in the spring for summer , in summer for autumne : thou canst not enioy thy sinnes long , thou must leaue them , or they thee violently ; therefore breake them off ( as daniel counselled nabuchadnezzar ) voluntarily by repentance and almes-deedes ; get a certaintie to thy soule ; conclude something , like ambassadours that goe to forraine courts , and haue but a short abode allotted , that may make for thy eternall peace hereafter , when thou commest before thy prince ; make something certaine here ere thou goest hence ; in euery thing thou vndertakest thou louest a certaintie ; if thou iourney , thou wouldest rather goe by land then sea , because more certaine ; dost thou purchase , thou wouldest make sure worke of lands or tenements ? dost thou walke on ice , thou poysest euery foot-step ere thou set thy foote , ere thou venter thy body ? so in euery thing thou wouldest be sure . oh make sure worke for thy soule , that as ezekias prayed for peace and righteousnesse all his dayes , so there may be peace to thy soule after thy dayes . oh make vse of that precious time that is allotted thee ; take it by the fore-top , it is bald behinde . goe to the pismire thou sluggard : learne of the beasts ; the ant sees it will not alway be summer , the crane and storke thinke it will be another season , the birds take the spring prime to build their nests ; store thou vp faith , with her fruits , chiefely repentance from dead workes . now beginne , ars longa , vita breuis , life is short , but the art of well liuing and well dying , which is the art of arts ( euen that vvhich the best master taught in the best chaire , christ vpon the crosse , ) that is long : therefore nulla dies sine linea , euery day learne some line ; take out some lesson in this art : sing not out thy time here with the foolish grashopper ; loyter not with the idle men of belial , least thou incurre christs checke ; play not the fat bellyed monke ; and epicurish abbey-lubber , least thou smart for it ( as the * cloysterers once did in this land ) in the day of the lords visitation . learne to liue the life of grace , that thy death may be gracious and precious in the sight of god , as one of his saints , that so thou maist dye not onely naturally , like a man , as thou must , but christianly , like a christian man , as thou oughtest : which that thou maist the better doe , as in other things thou contriuest how to doe well , that which thou purposest to doe ; ( as thou forecasts thy building , ere thou build ; thy iourney , ere thou trauell , ) so , oft remember how thou maist dye well , since thou must die ; and that is by liuing well , whilest thou here runnest the short race of thy life . a good man like a good tree , brings forth fruit tempore suo , in his due time and season : this life time is , tempus tuum , thy time ; death is tempus suum , gods time : therefore begin to mend the ship of thy soule in the hauen , in thy health , not in the tempest of sickenesse , not in the sea of death . i end my counsell as i begun ; this life is as short as sinfull , therefore spend it well . point . secondly , in that simeon here desires his departing the nature of the word signifying a loosing , or an vnyoaking , being a metaphor taken from oxen loosed out of the yoke , after labour ; or from prisoners set at libertie ; may well and warrantably administer vnto vs the consideration of the nature of that life which wee leade , to be as miserable as mortall , as laborious to the body as dolorous to the minde ; as also it may open our eyes to see something more clearely into the nature of death , vvith his bounties and benefits , in that it is not onely a curber of sinne , but a curer of crosses , an vnlooser from labours . for the first , that whether you call it a curse or a command , which was imposed on the first man , that in the sweate of his browes hee should eate his bread , till hee returned to his earth , from whence hee came , gen. . . all mans seede since , in their seuerall generations , haue beene exposed to . doe wee not feele yet the smart of the forbidden fruit ? are not our teeth set on edge by it ? are not all things vnder the sunne full of labour ? are not the workes of grace , the workes of nature painefull ? the actions of the body , the actions of the minde , the operations of the soule and spirit laborious ? is it not a paine to pray , a paine to repent , a paine to study , to contemplate , to discusse , to discourse , to number , to diuide ? is it not painefull to write , to indite , to preach , to counsell , to exhort , to perswade , disswade , vrge , moue ? let euery knowing man and experienced spirit speake . are not workes manuall and mechanicall painefull ? ( euen as the arts liberall are ? ) is it not paine to plow , delue , digge , sow , mow , to work in goale works , & mettall-mines , in brick and clay , is an aegyptian bondage ? nay , is there not onus ; as well as hono● ; a labour , as well as an honour in euery calling ? are not princes , and superiour magistrates , gouernours in houses , colledges , and corporations , ( like the heauenly bodies ) as much in motion and labour , as in veneration ? vertues , vices , pleasures , profits , riches , pouertie , vvanton youth , couetous old age , all haue their burthens ? what callings without their crosses , from the scepter to the sheepe-hooke ? what sexe without his sorrow ? whither shall a man flye , . from sathan tempting ; . from the vanitie of his owne heart ; . from the bitings of venemous tongues ; . and from the crosses of the world ? i haue oft thought , if there were any place in the foure parts of the world , to auoid these foure , thither to flye : but there it no asilum , or sanctuarie from them , or any of them , vnder the cope of heauen . these alwayes follow , as the shadow the body ; and ( like proud t●rquin in rome ) challenge a perpetuall dictatorship in the whole life of man. what day sets ouer our head without his euill , eyther of sinne or punishment ? adam must eate his bread in his browes sweate ; cunctis diebus , all his dayes , in heat and sweat , toyling and moyling ; man must wearie his body and weaken his spirits , till hee keepe his eternall sabbath in heauen . bring me the man that hath not yet drunke of the common cup of humane calamities incident to life , and i shall more admire him , then the graecians did achilles that could not be wounded . i neuer read of any but policrates , who was thought to be without the gunshotte of fortune , by the deluded heathens ; yet his death was as dolorous as his life prosperous . i am sure , mitred popes , crowned kings , inuested emperours , tryumphant conquerours haue seene the turning of sesostris wheele , and haue experienced so many miseries that they haue cryed out , some of them , miserum est fuisse foelicem , it is a miserie to haue beene happy : others , solus viues , vacia ; that the priuate life of vacia the romane was farre safer then their publique , guilded , guilefull pompe : others , with cyrus and augustus , haue thought the regall crowne not vvorth stooping for : others , haue left voluntarily their courts and palaces for secure and penitent cels. if wee had no moe examples of the miseries of greatnesse , eyther by birth , bloud , command , or desart , then in nabuchadnezzers deiection amongst beasts , being one of the greatest of men ; in manasses his imprisonment ; in sampsons grinding in the mill ; in agag hewed in peices ; in adonizebecks eating crummes , like a dogge , vnder his enemies table ; in alexander poysoned , and left vnburied ; in caesar stabbed by his pretended friends ; in bellizarius , a blinde beggar , after his conquests ; in baiazets iron cage ; in socrates and seneca's poysoning ; in cleopatra's , iezabel's , agrippina's , and other infamously famous queenes and queanes , perishing , to omit all the rest in this kinde , it might verifie the paradoxe , that humana vita non est vita , sed calamitas , mans life is no life : vita vix vitalis , an imaginarie life , and a reall calamitie ; in which ann● paues , aeru●●nae multae , the yeeres are few , the griefes many : yea , so many , so manifold , so constant , so continuated by successiue crosses , which follow one another ( like the waues of the sea ) like the messengers that came one after another , to iob and dauid , to bring ill newes of the death of their children , euery day hauing suam & malitiam , & militiam , his wrath and his warre-fare ; that euen the very childe entring the lists into this militarie world , as soone as it comes from the mother , cryes and weeps : the first note it sings is lachrymae , taught onely by prouident nature . the males ( saith a wittie popish postiller ) from adam cry a ; and the females from eue cry e , e ; which put together make a note of sorrow . nondum loquitur , at tamen prophetat , ( augustine ) before it speakes , it prophesies , as though at the birth it had that prognosticating spirit , which carden saith some men haue at their death , as though it did see some euill present , fore-see and feare moe to come . i might goe along ( with innocentius ) in this subiect , and shew the seuerall maladies and miseries incident to euery seuerall age , from infancie to decrepit old age : how like seuerall beasts wee carry our selues , till death bring vs to the shambles : how pittifully childe-hood wallowes like a little pigge , in dirtie places ; and like duckes and geese , swattles and dabbles in wet and filth ? how youth is a lasciuious goat ; adolescencie , an vntaimed heiffer ; man-hood , a sterne lyon ; old age a sluggish asse , that onely beares a more precious thing then isis , euen that which beares it , an immortall soule . i might anatomize man further in all his parts and weakened powers , shewing the seuerall diseases that cease vpon euery member , where they challenge their seates and thrones . i might inlarge the crosses incident to euery function and vocation : but referring you to the fathers , chiefely bernard and fulgentius , and to zealous papists , chiefly innocentius and stella , besides him that in english hath vvrit the miseries of mans life , leauing you to their vintage , i onely rest with the taste of these clusters , vvhich we now further presse forth by vse . is it so that this life which wee liue is so laborious ( as the world wherein wee liue is wicked ? ) then the lesse good that wee finde in the life naturall , wee must labour to counterpoyse it , by purchasing the life spirituall : the more discontent wee finde in the life of nature , the more comfort and content wee must seeke and search for , in the life of grace , which like elishaes salt cast into iordan , seasons all the maladies of life . now , if thou wouldest liue the life of grace , and haue peace and ioy , euen by a drie passage as it were in the red sea of this world , then doe those things that concerne thy peace . first , abstaine from sinne : for where it raignes there is no life of grace . sin quencheth grace , as water fire : sinne vvill kindle a fire vvithin thy soule , to burne vvith secret flames ; for , the wicked are like the raging sea. secondly , as one of christs true disciples , subiect thy will and soule to christ : it is his promise , thou shalt haue peace in him , and he will send thee the comforter . thirdly , frequently confesse thy sinnes to god , more balme of inward ioy , thou shalt haue from the chiefe physitian , the more thou dost lay open the vlcers of thy sicke and wounded soule . fourthly , vse frequent and feruent prayer , shut thy chamber-dore , play not the pharisaicall hypocrite , and christ shall enter in and say peace be to thee , as hee did to the disciples . fiftly , keepe the lords day strictly , neyther doing thine owne works and will , nor sathans , nor speaking thine owne wordes nor his , but gods word and will in publique and priuate duties : this brings much familiaritie vvith god , and hath the answere of many hidden ioyes from his spirit : it is a spirituall rest to euery christian , as it was promised a rest to the israelites . sixtly , reade and meditate in ●he word of god : they shall haue much peace that delight in thy law , saith the psalmist . seauenthly , suffer iniuries patiently ; sustaine and abstaine , and thou shalt feele within thine owne heart god taking thy part : for , qui patitur est victor , &c. he that suffers ouercomes himselfe , the world , his enemies , and is christs friend . eightly , contemne earthly vanities , they deuide and distract the heart . ninthly , be imployed in a calling : the idle are tossed with a multitude of foolish fancies and fond desires . tenthly , be meeke , so shalt thou enioy the earth with ioy . mat. . eleauenthly , get an humbled and a contrite heart , that is the seate of grace , and throne of god. esay . . twelfthly , doe righteousnesse , the fruit whereof is peace and ioy . these things belong to thy peace , which if thou practise , thy light shall shine to the darke world , and thou shalt haue a lightsome goshen in the life of grace , euen in the darkesome aegypt of this wretched world . secondly , is life so laborious ? are our dayes so dolorous ? then these come within the compasse of a iust redargution , that are so drenched and drowned in the things of this life , so besotted and bewitched with the painted beauties of this earthly iezabel , the world , that they can neyther spirare nor sp●nare coelestia , that they haue as small hopes as they vse small helps for heauen in a better life , but setting vp here their rests , & stinting their aimes at earth , they desire ( as peter vpon the mount ) to build tabernacles here in this vaile below , neuer caring for that building not made with hands , eternall in the heauens cor. . . alas , let such know that in their aerie hopes they feede but on the winde , with the camelion : they imbrace but a cloud , with ixion , in stead of iuno : they touch sodomes apples , and are deluded vvith beautifull-dust : they imbrace shadowes for substances , and place their desires vpon such obiects● as are vnworthy of an immortall soule and a heauenly inspired spirit . for , i pray you ; what is life it selfe , yea , long life , which they so doate vpon and long after , but a most irkesome and tedious pilgrimage , enuironed with infinite perils , and vpon most light occasions lost ? or what is any thing in life worthy our liking and affections ? what is the body it selfe which we so pamper , but coagulated dust , guilded ouer in the out couering with colours , and set vp with the props of proportion ; the slaue of the minde , and prison of the soule : sperma fetidum , cibus vermium , mans excrement , wormes nutriment ? what is the beautie of the body but a well coloured skinne , farre inferiour to the beauties of the sunne and moone , these heauenly bodies ? besides , if we could see within , we should see a filthy golgotha , and rotten dung-hill . what is strength when sampson is bound by a woman ; since the greatest things and most worthy of a man are effected by the sinewes of wit , not by the strength of sinewes ? are not both strength and beautie the flowers of the body , which one blast of a feauer will deface and shake all to fitters ? what are the pleasures of the body but ( like the body it selfe ) sensuall , sinfull , pecudine and vile ; diseases being the vsury that pleasures pay , and perpetuall sorrow the bond ; as the poets fayne of iupiter , that hee ioyned pleasure and sorrow together in an adamantine chaine , when hee could not agree them in a difference that they brought before him . besides , are not these corporall pleasures inioyed of the beasts more then of man , more strongly , vehemently and longer ? are they not the workes of darkenesse , and vsed in the darke ? is any man so impudent that dare vse them publikely for shame ? are not distempers , diseases , distractions discredit to our good name , losse of substance to our estate ( when they deuoure their idolatrous vsers of them , as acte●n● dogs did their master ) fruitlesse repentance to the mind , dulnesse of wit , corrupting of the heart , darkning the vnderstanding , decaying the soules intellectuall powers ; impatiencie of a mans selfe , hatred of all vertues , inclination to all vices , their bad fruits and base effects ? are not nominie , ignobilitie , imprisonment , deformitie , sicknesse , imbecillitie , blockishnesse , and stupiditie , their pages and attendants ? for riches ( the vulgars god ) what are they but the long expences and prouisions for a short iourney , oppressing the bearers ▪ heauy burthens to sincke the shippe of the soule ? for , gold and siluer ▪ the helena that the world doa●es on , the lais that most are inamoured vpon ( as the beasts vpon the panthers skinne , for his seeming luster ) what are they but red and white dust , the base excrements of the earth , blowne away with the wind of euery casualtie ? pearles and precious stones what are they but the spoyle of fishes , good onely in the estimation of the lapidarie , and in their owners imagination , no● in their owne nature , nor in any helpfull effects ? nobilitie , what is it but an opinion , or lot of birth , being our ancestors not ours , also oft vvrongfully acquired by oppression and crueltie ? glory , what is it but a puffe of winde , the vaine inflation of the earth , vncertaine , momentanie , oft wicked , like his father the multitude , who this day haue hosanna for a man ; to morrow , crucifie him : that in one houre will make one more then man , and then a murtherer , as they did christ and paul ? power , and a kingdome , are but a spatious molestation ; pulchrum malum , a beautifull euill , a guilded poyson , a crowne adorned with counterfeite iemmes , a sea of euils ? honour ( if it come not from vertue ) a friuolous and peruerse conceit ? dignitie , if desert beget it not , what is it but the bastard of an vncertaine father , oft acquired by suite , craft , fraud , ambition , sinister meanes and vvicked arts ? lastly , to draw together the sailes of our speech ; in one word , what is the world , with all her iezabels paint and peacockes plumes , with which shee deludes her louers ? what is life , and the best things in life , with which her amorettoes and idolatrous adorers are so delighted ? hath not salomon by a diuinely inspired spirit , giuen in his vnpartiall and infallible verdict , as one that knew most in this kinde of all meere men , vanitie of vanities , and all is but vanitie , saith the preacher . and as there is little good in life to be loued , so there is nothing but euill in this life ; eyther in it owne nature , as is the euill of sinne ; or penall , the fruit of sinne : eyther crosses , such as the godly trye ; or curses , such as the wicked feele . the due meditation whereof hath caused many zealous spirits , augustine , ambrose , chrysostome ; bernard , fulgentius , as also pontanus and stella , with many moe , to write seuerall tractates , which i thinke ( as the spider drawes her webbe ) they drew from themselues , and from the feeling of their owne hearts , concerning the contempt of the world , and the not louing this life : some comparing it to a sea , in which euery mans turbulent desires are a tempest : some to a darke and dangerous wood , wherein are many wilde beasts , buls of basan , deuouring wolues , herodian foxes , poysoning basiliskes , fiery dragons : for , the scripture giues the true morrall of pithagoras and ouids fictions in their transmutations , men in shape are beasts in conditions , tit. . . esay . . &c. some to a net , that is spread for all , but catcheth and retaines onely foolish fishes . others say it is an vngratefull hoast , that entertaines and retaines , yet pils and spoyles all that trust it , still dislodging , dismissing , forsaking , forgetting his old guests , to retaine new . some say , it is like the darkesome aegypt , wherein is plague vpon plague , at last deuastation to all that are not the true israell of god. some compare it to the firmament in continuall motion . some to a solitarie desart , wherein is the roaring lyon , the diuell ; the scorpion and dipsas , the old serpent , wicked spirits , theeues , thornes of sinnes , and barrennesse of grace . some vnto the night : first , because of the blindnesse and ignorance that is in it : secondly , the drowsie and secure sleepe of sinne : thirdly , the wilde beasts of the night , heretiques , schismatiques , &c. bores of the forrest , foxes that spoyle the vines ; the night , the time of forraging , in which also the enemie sowes tares of sinnes and heresies , the one to corrupt the good wheate of sanctification in the heart , the other of illumination of the braine . others , with holy iob , make it a place of warrefare and combat , wherein wee are to fight with seuerall enemies of sundry natures , as dauid did , with a lyon , with a beare , and with goliah : some being within vs , craftie sinons , our owne lusts ; some without vs , like armed philistines , the lust of the world ; some aboue vs , sathan in the ayre ; some on the right hand , some on the left , as prosperitie and aduersitie ; some before vs , as the forbidden fruit of sin ; some behind vs , the barking mouthes and biting tongues of maleuolent men . some to a prison , wherein though it feed the body , yet it fetters the soule , like that wherein ioseph had fauour , yet hee was kept fast . lastly , fulgentius compares it to a fayre amazon maide , with these mottoes writ vpon her head , i haue wit and policie : vpon her browes , i haue comelinesse and beautie : vpon her brest , here is strength and agilitie : on her right hand , here are riches and prosperitie : yet vnder her feete , haec omnia vanitas , all these are but vanitie : and so let vs account them . loue not the world ▪ much lesse the lusts of it , concupiscence of the flesh , of the eye , and pride of life . imitate christ thy head , hee despised the pride and pompe of it , in refusing a kingdome , in washing his disciples feete , iohn . in preaching & practising humilitie , mat. . in sustaining temptations and tryals , mat. . in assuming our flesh , in chusing his fishing disciples , in dying vpon the crosse : hee crossed the couetousnesse of it , by possessing nothing ▪ not so much as foxes and birds ; in commending the godly poore , mat. . in dying naked vpon the crosse , hee crossed the lusts of it , in his innocent and spotlesse chastitie , in being borne also of a chaste virgin : so thou ▪ if thou be a right christian after him , if one of his church , despise these terrestriall things , seeke for celestiall , col. . . . . &c. tromple the moone , these momentanie things vnder thy feete : vse the world as though thou vsed it not ▪ looke at it and the things of it , as at a lyon in a grate , subiect not thy selfe to it , be not the slaue of it , come not within the reach of it , it will teare thee , and ( as the panther and hiena deale with beasts ) by fawning deuoure thee : looke at it therefore , and like it , as a pilgrime ▪ a strange country , as a traueller his inne , onely to lodge in it for a few dayes or nights : alwayes be in readidesse with old s●meon to depart as the israelites were ready in a trice to depart out of aegypt : loue this life so , that thou wilt willingly lay it downe , as thou puttest off thy garments when thou goest to bed , when god cals thee to sleepe in thy graue . thirdly , both from these premisses , vvee may gather an vse of instruction ; as also from the text , wee may ground a doctrinall obseruation , concerning the nature of death , comfortable to the godly , to whom all things ; yea , death it selfe happens for the best , chiefely if they grone vnder the crosse : for , if life be so burthensome , death must needes be beneficiall that vnlooseth our yoake , and takes the burthen from our vveakened natures vvearyed shoulders . therfore death comes to the good man , to the crossed christian , as moses to the israelites in aegypt , to deliuer him : it comes to the godly , as pharaohs daughter to m●sos fluctuate on the waters , as the arke to noah , as obediah to the persecuted prophets , to preserue them ; as the angell to lot in sodome , as abraham to lot in captiuitie , as dauid to his captiue wiues , to rescue them ; as the angell to peter in prison to set them free ; as the angell to christ in his agonie ; as ionathan to dauid , to comfort them in extremitie ; as iosephs chariots to old iacob , to reioyce them ; nay , as gods chariot to elias , to carry them into the place of ioy ; as the angels to lazarus , to carry them into abrahams bosome . what shall i say more ? as ionas his gourd to coole ionas in his excessiue heat ; like saul to those of mount gilead , to help them in time of distresse ; like the yeere of iubilie to the bond man ; like the long lookt for husband to a louing wife ; like newes from a farre country like meate to the hungry , and drinke to the thirstie ; like a messenger from god , with this message , affl●xite , non-affli●am amplius , i haue afflicted thee , i will afflict thee no more , as god said in effect to abraham , faith augustine : thou hast had tentationem fides , the tryall of thy faith , now receiue benidictionem pro fide , a blessing for thy faith ; blessing vs , as the angell did iacob , after we haue wrastled with the worlds woes . therefore the godly dead , as the latine beares it ( as is well obserued ) are not so much said to be dead as deliuered , as remoued , as redeemed from the worlds warfare : therefore plutarch cals death malorum remedium , & portus humani● calamitatibus , euils relieuer , and calamities calmer : vitae ianua , saith bernard , & perpetuae securitatis ingressui , the gate of life , and ingresse to a sempiternall securitie : the onely physitian that askes no fees ( not so much as thankes ) and yet cures all cares inward , all diseases outward , better then homers moli , then the balme of gilead , or that marueilous linguists mithridate : yea , it cures all . dat cunctis legem , recipit cum paupere regem . it spareth none , and yet be friends euen kings , and cures the cares of poore meane vnderlings ; and therefore god oft-times , as our prouerbe is , takes them away soonest whom hee loues best : as many parents know , that oft-times lose their iosephs , euen that child , whom ( by the appearance of graces in them ) god and they loue the best , the rest being left them , whom they doe not so deseruedly loue . hence it is , that when there were but foure in the world , adam , eue , caine , abel , god tooke away abel the best of them ( for hee permitted his death though caine gaue the stroke ) and hee suffered the worst of them to liue still ( saith ambrose ) as the greatest blessing to the one , and for a continuated plague and punishment to the other . yea , christ himselfe the spiritual abel , whose bloud speakes better things for vs then abels , was cut downe like a flower in the prime of his yeeres , at the age of three and thirtie , in the midst of his age , which hee might haue liued by nature , though hee was beloued of his father aboue all creatures , angels and m●n . lazarus was not a little loued of christ as the iewes noted , iohn . in his resuscitation , yet hee dyed young ; and though hee wept when hee raised him vp againe , to shew his power , hee wept ( saith granatensit ) because hee was reduced and brought backe againe to the miseries of life . hence it is not altogether a fiction in herodotus ( if his workes as they are * defended , are no fables ) that when the father of leobis and biton intreated the gods for the greatest blessing vpon these his two sonnes , in the morning they were found both dead in their beds . the like boone was graunted to trophomius and agamedes , that built the delphicke temple to apollo : the morrall at least of all which , and such like , is this , that to many a speedy death is better then a prolonged miserable life : nay , that wee neuer beginne truely to liue till wee dye ; iustus non viuit , &c. the iust man neuer liues as hee would , till he come to that place where he cannot dye . therefore let the meditation of these things comfort vs in death , and encourage vs against the terrors and feare of death . i confesse ( as wee haue already inlarged another poynt ) that death is fearefull to all flesh , both man and beast , much more to a wicked man : stout stomacks haue beene agast and turned crauens at his griefly face , euen as all the troopes of israell were affrighted when they saw pharaoh behinde them , and the red sea before them , the two iawes of death , ready to swallow them . and surely euen a resolued christian cannot free his soule from reluctation when hee lookes onely at the corruption of the flesh , the palenesse of the face , the dissolution of the members , the obscurenesse of the graue , the lodge with wormes , the solitarinesse of the sepulcher ; and lastly , the dissipation and annihilation of euery part : but when hee considers againe , natures course , gods injunction , his disposing prouidence , christs passion , the bodyes resurrection , the freedome and exemption of the soule from her inclosing prison , the iubilie of the body from all bondage and seruitude : faith preuails and feare flyes . euen as those that come from a citie to a country village , tradesmen , or the like , when their businesse is well dispatcht ( saith chrisostome ) returne into the citie with ioy againe : so the christian soule that comes from the new ierusalem , the heauenly citie , to traffique here in the low countryes of this earth , by the organs of the body , if it haue well executed the duties of pietie , charitie , and christianitie , to god and man , may with ioy returne like a ship royall , loaden with precious marchandize , from whence it came : for , such a man dyes not , but departs . from whence we slide into the third point , briefely , concerning the epithite which simeon here giues to death ; hee cals it a departure . from whence we may see partly into the nature of that which wee call death : it is onely a departure , a going , or transmigration from one place to another . therefore vvhen abraham speakes of his barrennesse , he vseth this phrase , ego vadā absque liberis , i depart this life , or goe away without children . chrysostome notes his phrase , and thereupon implies , ecce iustus ille vt philosophatur , &c. that abraham doth truely in that word , going away , philosophize and dispute of death : which basil , applying to the auncient martyres , cals migratio quaedam ad meliora , &c. a migration to a better habitation : philosophy cals it ▪ the priuation of all heate ; so plutarch : or , priuatio vitae , the priuation of life ; so sealiger , exercit. . sect. . all which titles and tearmes may still hearten the christian to confront it in the very face couragiously , according to bernards counsell , volo mortem , si non effugere , &c. that since they cannot flye it , they should not feare it . iustus mortem etsi non caue● , &c. since the iust man is not cautelous to preuent it , let him not be too timerous to encounter it : nay , rather let him enter the lists ( as the persians went to battell ) ioyfully , and with a shout , since it is but a bugbeare , or a shadow without substance , a serpent without a sting , a superficies , no positiue thing of it selfe , but the corruption of the subiect that god and nature subiects vnto it : at the worst to the worst , an executioner of a rebell ; good to the godly , a rewarder of a faithfull seruant ; iosephs chariot to bring good iacob from the land of penurie to the land of plentie , et qu● non ad meliora festinet ? saith cyprian in his sermon vpon death , who will not hasten to exchange for the better ? lastly , me thinkes , here is notably implyed the immortalitie of the soule ; for , what is it which departs but the soule out of the body , which flyes out when death opens the doore that held it in , like a bird out of the cage , liuing else where , in pleasure or in paine , in act● seperato , in a seperated act : as also the resurrection of the body may not vnfitly be concluded ; for , in a departure betwixt man and wife , friend and friend , there is a constant hope of meeting againe : so these two friends which liue and loue together ( like ionathan and dauid ) the soule and body shall meete together at the resurrection : both which poynts of christianitie as simeon beleeued , and taught his schollers , ( being a great rabbi and a master in israel , ) so hee seemes to mee , to allude here vnto both , and to professe his faith in both . to beginne with the baser part , the body , that it shall rise againe ; howeuer it be a mysterie scoffed at ( because vnknowne ) of the iewish saduces , scoffing athenians , braine-sicke philosophers , stupid stoickes , hoggish epicures , disputing peripaticians : howeuer denyed by all the rabblement of these hereticall valentinians , simonians , carpocratians , cerdonians , seuerians , basilidians , hierarchites , and all the libertines : yet it was the faith of all the patriarkes , prophets , and apostles , from the first houre that by reuelation of the spirit , or by the word , it was manifested to the church of god : it was the faith of a dauid , of b daniel , of c of ezekiel , of d esay , e iob , f paul , g martha , iohn the diuine , of all the saints , and so of simeon . let these arguments confirme thine : first , christ thy head is risen ; hee is the first fruits of them that sleepe , and the pawne that thou shalt rise , being a member of his , cor. . . where my flesh and bloud is , there shall i be , ( saith cassiodorus ) our ioseph is in aegypt before vs. secondly , the redemption by christ extends to thy body , as to thy soule ▪ vvhich body must rise againe , else christs passion were fruitlesse and forcelesse . thirdly , the body , which ( like simeon and leui ) was brother here in sinning , vvith the soule , must in gods equall remunerating iustice , be raised , to suffer in an equall measure and proportion , as it hath sinned . fourthly , gods promises which hee hath signed with the finger of his spirit ▪ sealed with the bloud of the lambe , to the elect , of peace and immortalitie , cannot be of vigour and vertue vnlesse their bodies rise . fiftly , the inseperable vnion twixt christ and his church should be disioyned , if the body rise not . sixtly , many absurdities vvould follow , which paul addes cor. . . . . . whither i referre you , as that all preaching , professing , and practise of christianitie vvere else in vaine . seauenthly , if in other cases witnesses be to be beleeued , then those fiue hundred brethren mentioned cor. . . . . . cephas and the twelue , iames and the apostles , mary magdalene & paul , that testifie christs resurrection , by necessary consequence confirme ours , rom. . . which depends vpon christs . eightly , these that haue beene brought to life againe after their departure , eyther by the prophets , as the widdow of sarepta's son , by elias , kings . . or the shunamites childe , by elizeus , kings . . and the dead souldier by touching elisha's bones , kings . . or by the apostles , as dorcas by peter , acts . . eutichus by paul , acts . . or by christ himselfe , as the widdow of naims son luke . . iairus daughter , mat. . . lazarus the brother of martha and mary , iohn . . and those which appeared in the holy citie , when christ rose , and ascended vp to heauen with him , ( as augustine thinkes ) are all praeludia resurrectionis , types and figures of our resurrection . ninthly , we haue many resemblances both in the great booke of nature , and the little booke of grace ; in the word , and in the world ; isaacks suruiuing in sacrificing , whom abraham receiued in a figure , heb. . . aarons dry rod that budded and blossomed , numb . . . ezekiels dry bones that came together , bone to bone , & flesh to flesh , ezek. . . . . ionas deliuery out of the whales belly , are instances in the word . in nature : the summer , liuing of trees , hearbs , plants , &c. yea , of corne it selfe , in their seeming winters death , when their sap is in the route : these beasts , as some beares , and mice , &c. which sleepe all winter , and seeme to reuiue in the spring : swallowes , bats , flyes , gnats , &c. which by the sunnes heate seeme to reuiue out of their cold sowne : the arabian phoenix , which by her selfe-burning , preserues the indiuiduum of her kinde : the sea-vrchin , that rejoynes after her rending in pieces , after she tastes the salt water : serpents that are renued by casting their old skinnes ; the sea-lobsters by casting their old shels ; the eagle by casting her old bill : mechanicall men that renue many things that are old ; image-makers that make againe their brassie pictures by marring them ; bell founders that mend their mettall-worke by melting ; the silke-worme , that liues in the preseruation of her kinde , by inclosing her selfe in her clue , and dying : nay , man himselfe , that in his generation receiues life into his flesh , bones , sinewes , and vitall powers , from a little liquid seede ; that in his preseruation oft liues againe , out of sownes , and ●●ances , seemingly depriued of breath and life ; that in his augmentation , eating , and by naturall heate concocting and digesting the dead flesh of goates , sheepe , and bullockes , makes them his owne liuing flesh . all these speake vnto my vnderstanding , and confirme my faith , that though death swallow vs that are now liuing ( as the whale did ionas ) binde vs ( as the philistines did sampson ) lay vs in our sepulchers , and roule a great stone vpon vs ( as the iewes did vpon christ ) yet we shall come to shore againe ; breake these bonds ( as the bird the snare , ) and we shall be deliuered , vve shall flourish like noahs oliue tree , after wee haue beene vnder the water : yea , these bodyes of ours , subiect to diseases , crushed , crazed , bruized , distempered , payned ; the head , with megrim ; the lungs , with suffocations ; the ioynts , with gouts ; the stronger parts themselues with shrinking in of the sinewes : these bodyes which haue borne the burthen of the day , shall once with the angels sing haleluiah ; these bodies of ours , i say , shall rise , besides these mentioned , wee haue many grounds of it : as first , the will of god that will haue it so , iohn . . . secondly , the oath of god that it must needes be so , heb. . . thirdly , we haue double hostage for it ; the soules of the saints lodgers vnder the altar , reu. . . . . . their bodies lodgers in the graues , as our pledges till all things be restored , when they and wee shall be perfected together , heb . . fourthly , the pawne of the spirit within vs , rom. . . all vvhich , are so many nayles in the sanctuary to fasten our hope . neyther shall wee onely rise but rise the same bodies for substance , though altered for qualitie , to our further perfection . wee shall come againe ( i say ) the same bodies in which wee haue departed hence : the same bones , bloud , arteries , skinne , flesh , veynes , sinewes , parts , members , iob . . howeuer , i cannot say in the same age : for , there shall be neyther childe nor old man , saith the prophet ; that is , neyther weakenesse of youth , nor infirmitie of age , but all shall be flourishing and perfect , like adam and eue in their creation , some say , from ephes . . the consideration of our returne after our departure , and of our resuscitation at the generall resurrection , for before that time none are , or shall be glorified in their bodyes , neyther the virgin mary , whose assumption is but a fiction , nor enoch , nor elias , nor the body of lazarus , nor of those that rose vvith christ mat. . . ( as mr. leigh proues pithily against all papists ) it is a matter of singular comfort ; it is the anchor of our hope ; the life of our religion ( vvherein it differs from paganisme and turcisme ; ) the hand that holds vp our drooping soules in the agonies of death ; fiducia christiano●um , resurrectio mortuorum ( saith tertullian . ) this made the auncient martyres goe to the stake , and burning place , as wee goe to our beds ; this is that redemption of our bodies , vvhich paul mentions , rom. . . the time of our refreshing , which peter magnifies , acts . . the time of our iubilie and reioycing , vyhich esay fore-sees in the spirit , and exulteth , esay . . vvhen the hungry shall be satisfied , mat. . . when mourners shall be comforted , mat. . . when there shall be no more griefe , nor sorrow , nor paine , when there shall be a yeere of iubilie , an end of our iourney , an accomplishing of our warrefare , a cessation from labour , a wiping away of teares , reu. . verse . chap. . . a putting off this mortall , and a putting on of this immortall , cor. . . a change of our vile bodies , that they may be like his glorious body , phil. . . oh be glad of this yee saints , reioyce and sing euen as the little birds are glad when winter casts off her rugged mantle , and summer brings his flowrie spring ; as beggars vvould be glad to put off their ragges , and be clad with regall robes . let these comfort themselues in hope of this change and renouation , whose bodies are subiected to infirmities , weaknesses and maladies : for , then it shall cast away ( neuer to resume ) all infirmities , impurities , deformities , tardities , saith augustine . asa shall not be gouty , nor moses stammer , nor mephibosheth lame , &c. let cripples , lazars , beggars , bedlams , lame souldiers , hospitall men , spitlers , and all other impotent , distressed , diseased persons , apprehend this comfort , being conuerted christians and beleeuers . let all weake and wearyed wights vse this meditation of the resurrection , as iacobs staffe to rest and relye on , in their passage ouer this worlds iordan ; as the clifts of the rockes to the doues , and the stonie rockes to the conies , to shelter them from the feare of death , the hunting nimrod of the world : for , here is medicamen●um vulneris , &c. a precious cordiall in all thy crosses , whether publique or priuate , of body or minde : nay , aqua vitae , to reuiue thee , when thou art dead sicke , or sicke to death , to know that the minute or the moment of thy afflictions here , shall be succeeded ( nay exceeded ) with an eternall waight of glory hereafter , at the resurrection of the iust , cor. . . . thus the godly , dauid , iob , nay , christ himselfe , the afflicted primitiue christians , that vnder antiochus were racked and tormented , sollaced their soules in the midst of their anxeties , with this melodious meditation of the resurrection , psal . . . iob . . acts . . heb. . . which onely apprehension puls off the vizard from death , pluckes off his lyon skinne , exposeth him as an hobgoblin , or meere scarre-crow , to the godlies dirisiou . let atheists and epicures feare him , that haue their portion in this life : let infidels and vnbeleeuers feare him , vvhose hopes of any better estate are languishing , and faint , and perish with their soules : let his name be as terrible to carelesse impenitent worldlings ( as the name of tamberlaine and zisca once to cowards ) which like guiltie fellons , feare the face of the iudge : but let those that haue learned christ better , and know in whom they haue beleeued , entertaine it as cornelius did peter , as the galathians did paul , as peter did the angell that brought him out of prison , as that which makes the happiest exchange of a mansion terrestiall for a citie coelestiall , a vaile of teares for mount sion , a region of death , for the land of the liuing , an earthly tabernacle for an house eternall in the heauens , cor. . . for , who is so improuident or imprudent , that desires to stay in an old smoakie decayed cottage , ready euery day to fall on his head , when the land-lord offers to reedifie it and to make it better ( since euen mise & rats by natures instinct , flye from an house that is inclining to fall . ) now this clayie cottage of thy body , which is vpheld by the weake prop of breath and vapour , is euery day declining ; blesse the prouidence of the worlds great architect , that when it fals , by resuscitation , will raise the frame and the fabricke a thousand times both fairer and firmer then the first . secondly , let the thought of the resurrection be , as a consolation to thy heart , so a direction to thy life . must body and soule meete together , and eyther be blessed together , or else for euer burne together after their departure ? and doth their euerlasting weale or woe , blisse or bane , depend vpon thy good or euill life here ? oh then , spinne the short thread of thy abridged life well and worthily , that so it may tye a blessed peace to thy soule : runne thy short race here well , that thou maist obtaine an eternall crowne hereafter : passe the time of thy dwelling here with feare : think as once s. ierome that zealous spirit thought ; quoties commedo , &c. as oft as i eate , or drinke , or walke , or talke , or rise vp , or lye downe , i alwayes heare the trumpe sounding ▪ surgite mortui , &c. arise yee dead , and come to iudgement . thinke of dying and liuing againe , of departing and returning , of reuiuing , and strict vnpartiall iudging ; which thoughts let them not perish like abortiue fruit , but fixe them by these effects . first , euery day awake out of the sleepe of some sinne , ere the darke night of death come , now in this lifes light that god lends thee . secondly , let it be a spurre to pricke thee to all good , and gratious actions . thirdly , a bridle to restraine thee from sin , both in the action and affection . fourthly , let them be meanes to rouze thee from the bed of securitie , and to set thee on thy feete ( as the angell did elias ) in thy iourney toward heauen . fiftly , as water poured out , to coole the furnace of thy furious affections , euen in thy youthfull and burning bloud . sixtly , a diall or watch to direct thee how to spend thy time well . seauenthly , as a fanne to winnow thee from the chaffe of sinne . eightly , as a winde to scatter and disperse thy inordinate passions , ninthly ▪ as paile or parke to keepe thee within thy limits and bounds . tenthly , as a counseller to redeeme thy time . lastly , a holy director ( as if was to paul himselfe ) to cause thee in euery thing to endeuour to keepe a good conscience towards god and man , acts . . . thus wee haue seene that the body must returne to take part with the soule after the dissolution : the same foundation vvill beare this truth , that the soule is dissolued , it dyes not : for which cause paul cals his death a dissolution , phil. . . it departs , it dyes not : therefore simeon cals death onely a departing ; and in the mouth of these two witnesses it is euicted that the soule is immortall : death kils not the soule , but onely lets ▪ it out as noahs doue was let out of the arke , at a man is let out of prison and fetters : for , plato cals the body , ergastulum animae , the prison of the soule ; as luther cals it the asse of the soule ; and erasmus , sepulchrum animae , the sepulcher of the soule . now , death onely breakes open this prison doore , vnties the fetters of the senses , vnlooseth this asse , roules away the stone from this sepulcher , le ts out the soule , sends graue de●rsum , leue sursum , the grosse body downeward , the soaring soule vpward : the soule is put here in saccis vilibus , in a base sacke , as ioseph put his golden cup and siluer treasure in beniamins sacke . now , death ( like iosephs steward ) opens the sacke naturally , or rips it vp violently , takes out the treasure vntoucht ; if any thing perish the sacke is vnripped , the body destroyed ; the soule is as safe as iosephs siluer : for , it cannot die , being vnmateriall , and a forme abiding in it selfe ; which forme cannot be taken away ( like roundnesse or squarenesse from a table ) because it subsists not in the matter , but in it selfe . secondly , the soule is impenitrable , insufferable , it suffers not of any externall agent , from the fires heate , or ayres coldnesse : it receiues no hurt from the frozen ice of norway , or the scorching sands of affricke , therefore receiuing nothing whereby it should decay , it cannot corrupt , or marre , or dye , since nothing in the whole world is contrary to it . thirdly , man is desirous of immortalitie : now , how could hee desire it , and discusse of it ? how should man so labour and seeke for immortalitie , some by skill and policie , some by martiall exploits , as hercules , thesus , &c. some by soueraigntie , as alexander and caesar ; some by bookes ; nay , some by villanies , as the burners of diana's temple ; vnlesse mans soule were immortall ? for , ignoti nulla cupido . fourthly , god by creation infusing it , or by infusing creating it , gaue vnto it in the first originall the gift of immortalitie . fiftly , the rage of conscience in the wicked , their soules accusing them of secret sinnes , as caine , and nero , and herod , of their murthers ; iudas of his treason , &c. their inward horrour appearing by their pale faces , trembling ioynts , deiected lookes , as was seene in baltazzar and felix , dan. . . acts . . their consciences , like magistrates , commanding them to execute themselues , shewes they are more then mortall . sixtly , the effects of the soule , in numbring , diuiding , discussing , discoursing , remembring , affecting knowledge , desire of blessednesse , respect to glory , &c. shew it immortall . seauenthly , if the soule were not immortall man should not resemble god , neyther in creation or regeneration haue any part or participation of the image of god , or any reuelations from god , or communications with the spirit of god and our spirit . eightly , else there should be no difference betwixt vs and beasts , whose soules are in their bloud , gen. . . . ninthly , else there should be no vse of iudgement , of the day of doome , or of christs second comming . tenthly , else were the godly of all men most miserable , if their hope were onely in this life , cor. . . the sonnes of belial whose portion is oft greater in this world , then the lords owne saints ( as dauid , iob , ieremie , in their times haue complained ) should else be in better case then they . but since the sunne of this truth shines clearely in the scriptures , why should i giue any moe reasons , which are infinite , both in philosophy and diuinitie : so adding light to the sunne , and water to the sea. first , is not the argument that our sauiour christ vsed against the sadduces , from exod. . . authentique against atheisme ? god is the god of abraham , isaack , and iacob , therefore the soules of abraham , isaack and iacob are liuing stil though they be dead themselues . secondly , was not enoch translated that he should not see death ? gen. . . heb. . . then enochs soule still liues . thirdly , had not daniels prayer beene an ignorant and friuolous wish , as some note , praying for nabuchadnezzar , oh king liue for euer , dan. . . if the life of his soule had not beene the obiect of his wish ? fourthly , doth not elias pray that the soule of his hostesse childe may returne againe into him ? therefore it was not dead and extinct : ( it is no matter where it was , it is as absurd to say that it was in limbo puerorum , as papists doe , as that the soule of lazarus and iairus daughter was in purgatorie ) suppose it were in heauen : it was liuing where euer it was , euen as the soules of moses and elias were liuing and gaue motion to their bodies being vpon the mount with christ . fiftly , christ promiseth paradise to the penitent theefe , luke . the very day of his dissolution , of which hee had liuery and seasure , and present possession in his liuing soule , for his dead body hung all that day vpon the crosse . sixtly , lazarus dying was carryed into abrahams bosome : what was carryed ? his soule , luke . . as the wicked angels fetcht the soule of the secure churle to hell , luke , . verse . seauenthly , iohn saw the soules of those vnder the altar , that were killed for the word of christ , reu. . . . all which , with infinite moe , being so many arrowes shot against atheisme , doe euince that the soule is immortall , and that the spirits of the iust , here with old simeons , after their departure from the body , returne to god that gaue them , eccles . . . a truth that the very heathen saw by the light of nature , as appeares by their writings , by antiochus his epistle to lisius , wherein hee thinkes his dead father translated to the gods , mach. . ver . . plato in his timeo . tully in his diuinations , and in his booke of the sleepe of saeipio : pithagoras and the pithagoreans : thales milesius , hermes , euripides in his tragedies : plutarch in his consolatory epistles : seneca in his booke of immature death ; yea , the poets in their fictions of the elizean fields , and the like , ayme all at this , more like christians at least christian philosophers and poets , that the heauens are aeterna animarū domicilia , the eternall mansions of good soules departed . let vs beleeue this by the light of the word , which they saw by the poore sparke of nature ; and let the thought of it still encourage thee ( which is the naile that i driue at in all this discourse ) to looke death boldly in the face , since to the godly it is but titulus sine re , a bare title without any subsisting ; a bare name , a blancke without a seale : good ( saith bernard ) to the good in regard of rest , better in regard of securitie , best of all as the way to life and immortalitie , being as ambrose cals it , alledged by pontanus , the birth day of thy eternitie , the repayrer of thy lifes ruines , not abolishing but establishing thy best being . therefore summum nec m●t●●as diem , &c. feare not thy last fate ▪ rather desire it with paul , because it is but thy dissolution ; be thankfull for it with simeon , because it is but thy departure ; waite for it with iob , because it is thy changing ; then feare it , or fret at it , with the naturall and morrall men of the world . for , why should that eyther feare thee or fret thee , that cannot hurt the best , the greatest part of thee ? if the gold be saued , who regards the losse of a rotten purse ? if the pearles within be preserued , who cares for the breaking of an old chest ? if the costly marchandize and loading of the ship be safe , what marchant respects the ruines of a rotten barge ? if the liuing soules be not indangered , nor the best of the stuffe endammaged , wee care not so much for the burning of an old house : wee respect not the losse of the cradle , if the childe be safe : the mangling of the cloaths , if the body be vnwounded . now , that which the gold is to the purse ▪ the pearles to the ch●st , the wares to the ship , the good wines to the caske , the honie to the hiue , the housholder to the house , the childe to the cradle , the body to the garments ; that is the soule to the body as much more eminent and excellent as the thing contained exceedes the continent . if death doe fetter the body , and free the soule , where is the losse ? what is the crosse ? secondly , is the soule immortall and the body mortall ? then execrable is the folly of the multitude ; and lamentable is the dotage of all sorts from the highest to the lowest , that spend & misspend their yeeres , dayes , strength , vvit , vvealth , and all their tallents , in pleasing , contenting , satisfying , and fulfilling the desires of the flesh , with the affections and lusts thereof ; in decking , adorning , feeding and pampering this sluggish asse , this rotten carrion , the body , which perhaps shall take vp his inne in the earth to morrow , and be meate for wormes ; in the meane space neglecting and not regarding the soule , which is to liue for euer . oh how many millions of men and women to , euen amongst common christians , may be arraigned , accused and conuicted of this folly and dottage ( that in other things are politique galli●'s and plotting iezabel's ) yet in this are witty fooles , in preferring the purse before the gold , the caske before the wine , the hiue before the hony , the body before the soule ? how many spend yeeres , and moneths , nay , all their precious time in hawking , hunting , whoring , carding , dicing , &c. in scraping and gathering yealow dust together , in doing workes morrall or sinfull , their owne workes or the diuels ? how many in doing nothing , or doing euill , or as good as nothing ? how many women spend many dayes and houres , in tricking and trimming the painted sepulchers of their soules , i meane their bodies , in a glasse , who ( neuer considering how the glasse of their time runnes ) spend not a moneth in a yeere , a weeke in a moneth , a day in a weeke , an houre in a day , in the publique or priuate worship of god , in looking into the glasse of gods word , prayer , meditation ? &c. how many citizens , and countrimen , of all sorts , spend the vvhole sixe dayes in catering and purueying for the body , who grudge god his sabbaths , for the prouision of their soules ? such men , eyther they thinke they haue no soules , or that their soules shal die with their bodies like the beasts , liuing like libertines and epicures : as their faith is like the saduces , which denied any spirit or resurrection , or soules immortalitie , as iosephus testifies of them . oh we had need cry to such deluded franticke men , and tell them , that they haue soules , and soules immortall , to raigne with god , or to be plagued with the diuels , after their departing out of the body . his hoped pacification . in these words , in peace : now followes the last part of this holy hymne ; simeons qulet●s est , or his pacification , god suffering him to depart in peace . caluin and bucer renders simeons minde thus ; nunc libenter , sedato & quieto animo moriar ; lord , now i depart willingly , with an appeased heart , and a setled soule , since i haue seene thy christ . from whence i gather , that a good man that liues piously , alwayes dyes peaceably . it appeares here in simeon , so in the rest of the saints ; as in abraham , to whom it was promised , gen. . . that hee should goe vnto his fathers in peace , and should be buryed in a good age : which promise was plentiously performed to abraham , for he yeelded the spirit , dyed in a good age , an old man , and of great yeeres , gen. . . so isaack , the sonne of promise , gaue vp the ghost , and dyed peaceably , being old and full of daies , gen. . . neither was the death of good iacob , that preuailing israel , discrepant to his holy life ; for he dyed quietly , making an end of his charge vnto his sonnes , hee pluckt vp his feete into his bed , and gaue vp the ghost , gen. . . after the like manner was the death of chaste and mercifull ioseph , gen. . . of penitent and patient iob , after hee had seene his sonnes and his sonnes sonnes , euen foure generations , iob . . of zealous and sincere dauid , kings . after hee had counselled and charged his sonne salomon to walke in the wayes and statutes of the almightie . of moses the faithfull seruant of the lord , who dyed when his eye was not dimme , nor his naturall force abated , though he were an hundred and twentie yeeres old , god himselfe being present at his death and buriall . so ioshuah that couragious leader of israel , iosh . . . aaron the lords priest , who dyed before the lord in the mount hor , numb . . . eleazar aarons sonne . iosh . . . samuel the lords prophet , sam. . . with all the rest of gods children , patriarkes , prophets , iudges , kings , martyres , confessors , the learned lights of the church , such as ambrose , augustine , &c. as they haue liued holily , they haue dyed happily : of which in their seuerall histories they haue giuen demonstrations , most of them , if not all , in these three particulars . first , that they were gathered to their fathers in a mature and full age , full of yeeres ; reaped like a ricke of ripe corne into the lords barne , taken like mellow apples from the tree of life : in which full age abraham , isaack ▪ iacob , ioshuah , iob , with the rest before mentioned : as also the patriarkes before the floud , which out-liued them , with others of the faithfull , did blessedly yeeld their spirits , and quietly slept in the lord ; which blessing of long life being the promise annexed to that fift commandement of obedience , is peculiarly incident to the godly rather then the wicked , whose sinnes ( as the iuie kils the oake ) ordinarily abbreuiate their dayes : or if any of the faithfull dye young , or in their middle age , before they haue attained to the yeeres of their fathers , eyther by a naturall dissolution , as iosias ; or by a violent death , as the auncient and moderne martyres ; eyther they are taken away from the euill to come , as augustine was immediately before the siege of hippo , by the gothes and vandals : or else because they are ripened already in grace , and come to that maturitie , which god , in his fore-seeing wisedome knowes they would or could attaine to , and so are fitted for glory : or else they testifie the truth here to others confirmation , gods glory , and their owne consolation . secondly , the elect vsually haue their wishes , and the fruition of their desires ere their departure , to the great satisfaction of their soules ; the contentation of their hearts : the corroberation of their faith , and the sealing pledge of gods speciall loue vnto them : thus simeon ere his death , had christ in his armes , which was the desire and longing of his heart . so abraham saw christs day before his death , in the spirit , and reioyced : what did old israel so long after in the whole world , ( except the sight of shiloh , the messias in the flesh , ) as to see his darling ioseph ? which longing of his the lord satisfied at the full ere his death ▪ for , his dying eyes did not onely see iosephs face , but his seede , ephraim and manasses , gen. . . what did moses desire more then the fruition of canaan , the promised land ? now , euen before the lord shut his dying eyes , the lord tooke him vp into a mount , and as a rellish and a taste of his fauour , gaue him a sight of canaan , deut. . ver . . . in what could dauids heart be more setled , then to see his throne setled in salomon his sonne ; which his desire was accordingly accomplished , for his eyes did see what his heart desired ; for which hee blessed god kings . . and the like ordinarily fals out , as many aged christians at this very day can bring in their experienced probatum est ( as many that are fallen a-sleepe before them could haue testified ) how the lord hath heard their requests , and granted the desires of their soules , in these and these particulars before their deaths . thirdly , the godly expresse the hidden ioy , and inward peace which they finde within their soules , by their seasoned and sanctified words of grace , which they breathe out as a sweet perfume , from holy hearts , to the refreshing of others , vpon their sicke beds , with which they vsually winde vp the thread of their life : words so good , so gracious , that they are worthy to be writ in letters of gold , and for euer to be remembred , as they are recorded in the sacred cannon , and collected by holy men , from the saints of latter times . for example , vvhat a sweet gratulatory speech is this of simeons , in his farewell to the world ? lord , now lettest thou thy seruant depart in peace , &c. euery word hauing his waight and emphasis . ponder the last sermons that moses , and ioshuah , and samuel , these faithfull seruants of the lord made immediately before their deaths , vnto the israelites , gods chosen people : how zealously they perswade to the seruice of the true god , disswade from idolatrie and false gods ; enumerate gods speciall mercies , exhort to obedience , dehort from rebellion against god and their superiours ; proclaime the promises to the obedient , pronounce mercies to allure , denounce iudgements to terrifie the disobedient ; blessing god by gratulatory songs for his benefits , and blessing the people in their tribes ( deut. . & ch . . iosh . . sam. . ) and a man shall see the peace they had in their hearts , by the grace of their lips . the last words of iacob were blessings and prophecies . of ioseph , were admonitions and cautions : the one to his sonnes , the other to his brethren , gen. . gen. . the last words of dauid were his charge to salomon his son , concerning gods worship , and the gouernement of his kingdome , kings . vers . . . . . &c. the last words of steuen , the first martyr after christ , were prayers for his persecutors , lord , lay not this sinne to their charge , acts . . last words reuealed of the theefe on the crosse , that bonus latro , good theefe , that so happily stole paradise , were ; lord , remember mee when thou commest into thy kingdome , luke . the seauen last words that christ spoke vpon the crosse , to the daughters of ierusalem , to his virgin-mother , to his beloued disciple iohn , to god his father , to the penitent theefe , as recorded by the euangelists , explained by ferus nahumius and gueuarra : these , and all these of holy men in the sacred cannon , and of christ himselfe ( as one speakes of cyprians epistles ) referunt pectus ardore plenum ; shew their deaths were full of peace as their liues were full of grace . if i should instance in all the rest of this kinde , and set downe at large , the gracious words , like apples of gold in pictures of siluer , that haue proceeded out of the mouthes of saints , euen when they lay vpon their sicke couches , drawing their last breath ( testifying their faith in christ , their hope of heauen , their zeale for gods glory , their sorrow for sinne , their sealed pardon . ) or when they were to be martyred , and sacrificed by fire , as they are collected and recorded by ecclesiasticall authors , eusebius , nicephorus , the tripartite history , the centuries , mr. foxe his martyrologie , grineus , mr. perkins , and others ; to whom i referre you ; it would easily appeare that where the premisses are grace in life , the conclusion will be peace in death . let vs chew the cudde in the meditation of some particulars . the last words of peter in his crucifying death were thus to his wife ; o coniux , memento domini , oh wife remember the lord iesus . of polycarpus , were prayses and prayers . of cyprian , salus mea , virtus mea christus dominus , christ the lord is my strength and my saluation . of ambrose , nec pudet viuere , nec piget mori , &c. i neyther am ashamed to liue , nor grudge to dye , because i haue a good iesus both in life and death . of augustine , it is no great matter that wood and stones fall and ruine , or that mortall men dye , vsing that sentence of dauids psalmes ; which also mauritius the emperour vsed , when hee was slaine by phocas his centurion : iust is the lord , and righteous is his iudgement . zwinglius thus , when hee was wounded in the wars mortally , well goe to , they may kill my body , my soule they cannot . erasmus dying in the house of ierome strobenius , breathed out his soule , crying thus . chare deus , &c. deare god , oh god my mercy , deliuer me ; make an end , oh christ , and saue mee , peter martyr , saith simler and bullinger that were present at his departure , confessed his faith , acknowledged christ his sauiour , expounded and applyed scriptures , exhorted his brethren , and in his death was wholy diuine . so was oecolampadius that burning lampe in gods house , who supplyed with the oyle of grace , gaue a wondrous light , euen in his death , as appeares by grineus his epistles to fabritius capito , and others . luthers death resounds ioyfull prayses for gods reuelation of the truth vnto him , and victory ouer the romish antichrist . caluin ( as beza reports that heard him ) with dauids heart dyes , not speaking , but sighing out dauids psalmes . * ridley , latimer , hooper , saunders : with many moe constant professors , dyed desirous of the fire , saluting the stake , professing their faith , confirming their brethren , and calling vpon god. if i should ascend a little higher , and looke into the sicke couches of emperours , kings , queenes , dukes , earles , nobles ; which , like those bereans , acts . were truely noble indeed , i should occasion you to magnifie gods mercies , in calling some great ones , vvho by their workes and words , as liuing so dying , testified that their graces did equalize their greatnesse . i might instance in charles the fift , in theodosius the great , in maximilian the second , in stephen king of poland , in fredericke the third , prince elector ; in ferdinand ; in queene anne bullen ; in ioahn gray , the duke of suffolks daughter ; with diuers others . to omit the last words of chrysostome dying in his exile , of deuout bernard , of ignatius the martyr , of these belgicke lights , phillip melancthon , tremellius , musculus , &c. with mamy moe : some whereof thankefully recording the benefits they had receiued from god in life , spirituall and temporall ; some , powring , out their soules for the good of the church ; which they haue bequeathed vnto christ ; some discoursing of the vanities of this life of the fruits of sinne , of the miseries of man ; some reioycing in the spirit , for the mitigation of their paines , the consolations vvhich they felt from the spirit , their vnion vvith christ , their happy passage into paradise , their transmigration vnto their sauiour ; exulting at the ioyes of heauen which then they haue seene , as moses saw canaan , and in part tasted : nay , some as it were by a propheticall spirit , illuminating them as it did iacob and ioseph , fore seeing and fore-telling what should happen after their deaths ; as iohn husse and ierome of praige did , concerning the papacie , haue all of them , here with simeon , departed in peace . and though some amongst the heathens , as cyrus , caesar , augustus , titus , tratan , seuerus , adrian , pompey ; as also some of their philosophers and poets , as aratus , socrates , aristotle , anacharsis , antisthenes , theophrastus , with others , haue spoke , to admiration , concerning the necessitie of dying , the miseries of life , the exprobration of tyranny , the soules immortalitie , the true god , which they called the thing of things , to whom they haue called and committed their children ; as their apothegmes and speeches are recorded by plutarch , zenophon , laertius , and others , yet they haue come so farre short of christians , eyther in their ciuill acts and morrall workes liuing , or their words dying , that it is as easie to discerne betwixt them , the strength of nature , and the fruits of the spirit , as betwixt conduit water and aqua vitae by the taste . now the reasons why the godly depart in peace are these . first , the promise of god , which must needes be acccomplished , that peace shall come ; that they shall rest in their beds euery one that walketh before the lord , esay . . which promise as it was verified in enoch and elias , that vvalked vvith god , so it shall be in all the faithfull . secondly , they haue peace with god , with whom they are reconciled by christ , which is their peace ; and therefore they must needes haue peace in god , going out of the world to god , who haue had peace with god in the world , from whom they haue beene absent in the body . thirdly , they haue that peace of god in their owne conscience , which passeth all vnderstanding , phil. . which setteth them in an assured perswasion of the loue of god to them in his christ , the lord shining in their hearts with the beames of his spirit , and the memory of all their well done deedes then reflexing vpon their vpright consciences , fill them euen full of hidden ioy , and inward peace . these reasons might be amplified , and many moe added , but i hasten to the vses , being onely intercepted with some obiections of carnall reason , vvhich must be remoued . obiect . . the first is this ; death is the wages of sinne , rom. . . the curse of the law , gal. . . the enemie of christ and his chidren , cor. . how then can it be good ? a●s . i answere , the nature and propertie of death is altered by the death of christ to the godly , to whom it is a short cut to heauen ; it is onely a curse to the reprobates , whom it sends to hell ; euen like the red sea , that drowned onely the aegyptians , but gaue a passage vnto gods people into the land of promise . obiect . . christ , ezekias and dauid , prayed against death , therefore it brings no peace . answ . wee haue shewed the reasons of ezekias and dauids prayer before : the first wanting issue to succeede him , the second being afflicted with an issue of sinne , which was not healed , which caused for the time , both their doubts and feares : for our sauiour christ , he prayed not against death simply , for he dyed willingly ( else his death could not haue merited ) hee prayed for the remouall of the cup of his fathers wrath , being the curse of death . obiect . . the godly oft dye sodainely , therefore not peaceably : for , sodaine death is a iudgement against which we pray . answ . death is not euill because it is sodaine ( for the last iudgement shall come sodainely , and yet not euill ) but it is euill to the vnprepared , as to the wicked mammonist , luk. . . . secondly , it is neuer sodaine to the christian in respect of preparation , eyther more or lesse , generall or speciall ; which preparation , if it be the shorter , god accepts in their intention , as he did abrahams sacrificing of isaack , as hee did dauids in building him a temple : if they haue no more time then with the theefe on the crosse , to implore christ to remember them ; with the publican to giue one knocke on their penitent brests , with peter to giue one shrike vnto christ , crying , helpe master , who dare say but with that out-cry they awaken christ ? if moses and the beleeuing israelites had beene cut off sodainely by pharaohs sword , or the surging waues , if peter had sunke when hee walked on the waters , if the disciples had beene lost when they were tossed in the tempest , if paul had beene drowned when hee suffered shipwracke , wee should haue thought their deaths sodaine in the execution ; but who durst haue censured them in respect of preparation ? no more then we censure mephibosheth that was slaine in his bed , or bethlems children , or those that perished in the french parisian massacre , by the diuels meanes , & the duke of guize ; or ionathan that was slaine in battell ; or abner that vvas killed by ioab . nay , i know none of iudgement that dare censure the foules of iobs children , and of lots wife , that were taken away in the act of seeming sinnes : i thinke with augustine that god respects not , quo modo , after what manner , as quales morimur , what manner of ones wee dye , in christ , or out of christ . we came not together hither , but like the labourers in the vineyard , some at one houre , some at another ; so must wee goe forth , some sooner , some later . obiect . . but some of the godly raue , rage , blaspheme , behaue themselues like frantique men ; nay , seeme to despayre . answ . first , these are the effects of their melancholy , or are to be imputed to burning feauers , the collique or other violent diseases , the fruits onely of their infirmities , or at the most the temptations of sathan , which the diuell must answere for , not they , being rather passiue in these sins then actiue : and therefore they not arguing any want of loue towards god , any deliberate purpose of sinning , but weakenesse of nature , tendernesse of conscience for sinnes committed , they hinder not their peace . secondly , wee see ordinarily , and i can speake it by certaine experience , in the visiting of many , that these by gods mercy recouering againe the vse of reason , they seriously repent of these infirmities , their faith appearing like the sun from vnder the darkening cloud . thirdly , these and all other vnknowne sinnes , are pardoned and buryed in christs death , to these that are in christ , rom. . . fourthly , in the matter of saluation god oft workes by contraries , and by the gates of hell brings his seruants to heauen . therefore let vs not play the arrogant crittiques in condemning those that haue liued well , eyther of impietie or hypocrisie , by their deaths . let vs looke into their former courses of life and conuersation : let vs iudge charitably and christianly , as wee would be iudged in the like case . obiect . . but gods saints are at their deaths most of all molested , assaulted , and tempted by sathan ; some in one nature ▪ some in another , as was the good mr. knoxe , and mris . katherin stubbs , and others . how then can they dye in peace ? answ . many of the godly ( god tying and chaining vp sathan ) dye , as here old simeon , and others before recited , as a torch or firebrand , without sense of paine or tryals , esa . . vers . . . secondly , exercentur in praelio , vt maiori remunerantur praemio , they are exercised in the last combat , that they may receiue the more ioyfull crowne of conquest . thirdly , by faith , prayer , and gods word they resist sathan as christ did , mat. . . . and hee , like a crocodile , pursued , flyes away , iames . . pet. . . for , the godly , in that houre laying holde vpon the promises , flying vnto christ , hee mannaging their cause , the holy spirit assisting , vvhen sathan lookes for the greatest victory , hee receiues the greatest foyle . obiect . . but some that goe in the rancke of the godly , haue dyed of the plague and pestilence , which hath beene vsually sent as a iudgement for the sinnes of disobedience , vncleannesse , diffidence , &c. vpon the israelites and others , from which the godly are promised to be preserued , psal . . . how then die such in peace that die of the plague ? answ . first , that promise of preseruation from the plague in the psalmist , is to be vnderstood of those iewes that in dauids time were vntouched with it . secondly , then the plague came by gods immediate hand , now by meanes . thirdly , the godly are preserued from it , as it is a curse , but not as it is a fatherly correction : for , doe wee not thinke that many christians in corinth , died of the plague , cor. . . ? in these great plagues which grosius hath mentioned in his tragicall histories , which haue swept away whole countries , with these that haue raged in particular cities , as in venice , in florence , the yeere of our lord ▪ . in which thirtie thousand : or in constantinople , when leo isaurus ruled , wherein there dyed three hundred thousand citizens ( as both volateran and aegnatius testifie , ) shall wee say that none of these dyed the seruants of god ? shall wee censure alphonsus the eleauenth king of spaine , that good ladouicke , with his sonne iohn , many zealous diuines , as beza and others , for bad men , because they haue dyed of the plague ? suppose it be an accursed death ; did not christ , the penitent theefe , peter and paul which were crucified by nero , with their heads downewards , dye an accursed death , euen the death of the crosse . fourthly , besides , is it not gods visitation like other diseases ? fiftly , is it not oft-times sent , as cyprian well notes , as well for the sinnes of those that liue , it of those that dye , as appeares in the plague sent vpon dauids sheepe , when he the shepheard sinned in numbring of them . sixtly , is it not a disease , though sharpe , yet short , and more tollerable then the stone , dropsie , gout , palsie , or the french disease ? seauenthly , did not dauid desire this kinde of death , rather then eyther famine or warre ? eightly nay , haue not gods saints , as namely , iob , for many moneths together beene troubled with a more grieuous maladie ? ninthly , is not god very mercifull to many that dye of the plague , that haue their senses and memories , till the last houre ? are not those blew spots which appeare , gods tokens , as they are called , fore-warning them that haue them , as god did ezekias , to prepare themselues , for they must dye ? lastly , is their any death , much lesse this , can hinder the soule after her d●arting from gods present and immediate fellowship , or the body from a glorious resurrection ? and , what if none visit the afflicted in this sort ? the fewer that gaze on them , the fitter they are to looke vp to god. and what if they dye and vvant solemne buriall ? what preiudice is that to the bodies resurrection , or soules saluation ? obiect . . but some of the godly dye of famine , as did lazarus ; from which god promiseth to preserue them , psal . . answ . first , it is vncertaine whether lazarus dyed for want of food , or the violence of his disease . secondly , this death is rare , and seldome fals out , god prouiding for his ( as hee did for iacob and elias euen in famine ) but if this happen , god armes his with patience , and strengthens them with the assured hope of life eternall , as hee did the persecuted hebrewes , who were exposed to nakednesse and hunger , heb. . . thirdly , the promise is conditionall , as all others are that concerne these outward things , which fall alike to all . eccl●s . . fourthly , some vnderstand the place in the psalmist , concerning the soules of gods saints , which are fed with the hidden and precious manna of the word , to life eternall , iohn . apoc. . . obiect . . but some are slaine by their enemies ; these dye not in peace . ans . yes : for no death can seperate gods children from his loue , rom. . . secondly , though they kill the body , as cain did abels , the philistines ionathans , yet ( as zwinglius said in the like case , as you haue heard ) they cannot kill the soule . thirdly , it is a priuiledge if they dye in gods cause , and procures them a greater increase of glory . apoc. . . mat. . . obiect . . lastly , it is obiected , that some of the godly , as sampson and rasis , haue killed themselues , others haue done the like in our dayes . how haue these dyed in peace ? ans . for rasis , it was a weakenesse in him , if hee were a good man , or a wickednesse if he were not . for sampson , what hee did was typicall , as he prefigured christs death , that ouercame dying . secondly , it was by a speciall instinct and motion of gods spirit inimitable : no more then abrahams sacrificing his sonne , for those which our experience instanceth in . i confesse it is a ticklish point , and the knot is hard to be loosed . i know that saul , achit●phel , and iudas , that killed themselues , are noted in the scripture for reprobates . and it seemes that those which doe this inhumane deede , doe not for the instant thinke of hell torments , yet vvhat then ? god neuer forsakes his chosen : secondly , his mercy is bottomlesse ; from the ocean of which mercy , hee may distill some drop of grace at the last point of time . thirdly , this act is done commonly in some frenzie or predominant melancholy , when they are not themselues . fourthly , sathan is a wilie serpent , that obserues his aduantages , and the lord knowing his malice and wickednesse , and mans frailtie and weakenesse , punisheth this sinne , ( as he did the first sinne , wherein this serpent vvas chiefe actor ) more in sathan the agent , then in man the patient . fiftly , many selfe-murtherers liue after the selfe inflicted fatall stroke ▪ and repent ere they dye . let vs iudge the best of them , and pray to god to giue vs grace neuer to yeeld to the like temptations . amen . and now these doubts discussed , these obiections remoued , we come to the vses . the first is this : is it so that the seruants of the lord doe dye in peace ? wee must then if wee meane to dye well , as the lord shall inable vs , learne to liue well . if wee will dye in peace , wee must liue the life of grace : for , it is not ●am vetus , quam verum , so prouerbiall as true ; qualis vita , finis ita , as is the life , so is the death . instance in all particulars in the scripture , from the first line in genesis , to the last letter of the reuelation , and wee shall neuer see otherwayes , excepting one example of the theefe vpon the crosse , which is particular , miraculous , vpon a speciall occasion , to magnifie the effect of christs bloud , and the power of his passion , to eternize his mercy that gaue life euen at his death ; and to shew and demonstrate his deitie , that at the lowest ebbe of his crucified humanitie , was able to saue a soule , to strengthen the disciples , and allure the vnbeleeuing gentiles : i say , excepting him , which is an extraordinary example , and not to be propounded as a president by any presumptuous soule ; wee shall not finde any one that liued ill and dyed well ; but that had the prologue of their euill life shut vp with the tragedie of a damned death . looke vpon cain the murtherer , that desperate runne a-gate , on the licentious worldlings , on lamech the seauentie time auenged polygamist ; on polluted onan , and wicked err ; on vncleane sodome , with her sister gomorrha , gen. . on rebelling israel , hard-hearted pharaoh , obdurate , superstitious , and irreligious aegypt , exod. . . . & ch . . on disobedient saul , sam. . on lying , iesuitically aequiuocating gehezi , kings . on theeuish achan , treacherous achitophel , traiterous iudas , adulterous and murtherous herod , bloudy ioab , couetous ahab , persecuting iezabel , deluding ananias , deceiuing saphira , cruell antiochus , proud hamman , vsurping athalia , rebelling absolon , with millions moe : looke at their liues , obserue their deaths ▪ peruse their stories , paralell their doings with their sufferings , and tell mee if they haue not sealed vp and concluded sensuall and sinfull liues with cursed deaths : nay , as the prophet saith , goe yee to calneh and see , and from thence goe you to hamath the great ; then goe to gath of the philistines : looke vpon ioppa , behold tharsus , wonder at niniuie the pride of assur , gaze vpon babilon the beautie of all the chaldees honour . and as you passe by , cast your eye vpon ierusalem , that virgin daughter sion . and if you please reflexe vpon proud troy , renowned carthage , famous constantinople , learned athens , rich thebes , warrelike numantia , populous samaria , ancient rome , old antwerpe ; and when you haue viewed them all , in the map of your retyred meditations , tell these renowned places , these wonders of the vvorld , that sinne hath sackt them , that pride hath beene their period , that their faults haue caused their fals ; that they haue beene miserable because vnmindfull of god and of themselues ; that they with their inhabitants , because they haue wanted grace , haue wanted peace . but if these be to generall for thy application , descend into particulars ; runne ouer histories , read the tragicke parts that wicked men haue acted vpon the stage of this world , and marke their ends , when death hath struck them non-plus . leaue all other sinnes and sinners ; looke on these that eyther haue broached errours heretically , or resisted or persecuted the truth obstinately and cruelly , and you shall see them dying horribly : you shall see blasphemous cerinthus killed with the ruines of an house , as he was sitting in a bath at ephesus . manes , the father of the manichees , exposed to the teeth of dogs , with his skinne flaine off by the command of a persian king. arius , that hellish patrone of the arians , voyding out his bowels with his excrements . olimpius , strucke with thunder , by a three-fold dart from heauen , for his blasphemies against the trinitie . nestorius perished in aegypt , by the rotting of that tongue of his which denyed christs humanitie . tandemus , that gygantean and profane contemner of the word and sacraments , clouen to the braine by a sailing priest . michael sernetus burned at geneua . maximinian the tyrant , smit with a sodaine plague from god , his eyes swelling , his whole body burning , so dyed . cruell domitian , the next persecuter after nero , slaine by his wife and seruants , and buryed like a dogge . lucius verus cut off by an apoplexie , the eleauenth yeere of his cruell raigne . maximinus the thracian , murthered by his souldiers . decius drowned in a puddle . valerian , king sapors slaue , after his persecutions , had his skinne pluckt off his rotten carkasse . dioclesian with his collenge , butchering seauenteene thousand christians in thirty dayes , consumed miserably , in his frenzie , by a lingring disease , and his fellow hanged himselfe . vale●s the arrian emperour , burned in his inne , by his pursuing enemies . what neede i giue coale-worts twice sod , and set before you againe those dishes that haue beene cooked by all authent●cke ecclesiasticall authors that are of credit , concerning the miserable death of iulian the apostate , whose bloud his owne hands threw into the ayre : of aurelian smit with a thunderbolt : commodu● strangled : of paulinus possessed with a diuell , after hee had martyred martinian and processus : with diuers others , in which the antichristian popes , as they haue acted the chiefe parts in filthinesse , blood-guiltinesse , and superstition , so if wee obserue their ends , as they are recorded by platina , onuphrius , &c. and their owne writers , wee shall see they haue dyed fearefully and desperately , as they haue liued damnably : as may be instanced in siluester the second , alexander the sixt , heldibrand , &c. and others : all which instances , with all other examples , that iewes or gentiles , the christian or pagan world afford vnto vs , are nothing else but comments vpon that maxime which s. augustine drawes from his owne experience , when hee saith , nunquam memini male mortuum , &c. i neuer remembred any to haue dyed ill , that haue liued well , and hardly doth hee dye well , that hath liued ill . therefore to extract another vse from these premisses . is it so that onely the seruants of god , the lords simeons dye in peace , and none else ? then the madnesse of those men is to be mourned ( as samuel mourned for saul ) and their ignorance or obstinacie is to be pittied , that flatter their owne soules , and secure themselues they shall dye happily , when they haue no care nor conscience to liue holily . faine would they , with balaam , dye the death of the righteous , but they will not liue the life of the righteous : they would act simeons part in death , but they will not labour for simeons spirit : they would dye like iude , but liue like iudas : dye like the sonnes of god , liue like the sonnes of belial : dye like saints , liue like sinners : dye like dauid , but liue like diues , in chambering and wantonnesse , in surfetting and drunkennesse , in delights and dalliance , in pleasures and pompe : they would be vvith christ on mount sion , but they will not follow him to mount caluarie ; they will not be crucified with him ; nay , they will not crucifie one lust , nor sacrifice one sinne , nor mortifie one member , for the loue of christ , for the loue of their owne soules : they will not plucke out their right eies , cut off their right hands , throw away those sinnes that are as deare to them , as eyther eyes or hands ; for gaining of god , for purchase of paradise , for conquest of a crowne : nay , they will rather carrie both their eyes , and both their feete , all their deare and darling sinnes ( whither iudas carryed his hypocrisie , and herod his lust ) euen to death with them , euen to the graue with them , euen to iudgement with them ; then cast them off ( as the wilde beast hunted , casts away his stones , for which hee is pursued ) to saue their life by dying ; nay , to saue their soules by dying to sinne . doe these men beleeue the scripture , that tels them , as they sow so they shall reape ? nay , doe they beleeue experience , that in euery garden , field , and seede-plat shewes it ? doe they credit the holy oracles , that if they liue after the flesh , they shall dye ; but if they mortifie the deedes of the flesh by the spirit , they shall liue ? rom. . . and doe they , ( nay , dare they ) then goe on in sinne and thinke notwithstanding to reape saluation ? are they but dead men all their life , euen dead in sinne and trespasses , without the quickning spirit , ephes . . . ver . . and doe they thinke to be liuing men in death ? doe men vse to gather grapes of thornes , and figs of thistles ? they know to the contrary : and thinke they that a good death will grow of a bad life ? let them neuer hope it . i aske such men as iezabel asked iehu , kings . . iehu , iehu , did zimri prosper , that slew his master ? i trow no. so i aske euery licentious loose sinner ; did euer any sinner dye well without repenting , that offended god his heauenly master , by treasonable sinning ? apply all these precedent examples to thine owne soule , and make them thy presidents : read them ouer againe , and remember them ; and paralell thy selfe with them . art thou a theefe ? looke how achan dyed , that was a theefe , iosh . . art thou a whore-master ? looke how the sodomites dyed ; how er and onan dyed , hophni and phinees , that were vncleane . a whore ? looke how whorish iezabel dyed . a swearer ? looke how blasphemous rabsakeh and senacharib dyed , kings . an idolatrous papist ? looke how the idolatrous israelites dyed . a drunkard ? looke how drunken nabal dyed , sam. . art thou addicted to any other sinne ? looke whether those that haue runne in the same race , in the same sinne , haue prospered or perished ; haue dyed ill or well : if they haue prospered , follow them ; good lucke haue thou in thy iourney : if perished ( as they haue ) then in gods feare retyre , faciant ali●na pericula cautum , let their harmings be thy warnings ; praemonitus , praemunitus . be not more insensible then birds and beasts : the bird will not flye into the net , or light on the lime-bush , or runne into ( the snare , where shee sees another bird flackering before her . thy horse , as thou art trauelling , will not follow the tract of another horse that stickes fast before him . oh be not thou like the horse and mule , without vnderstandng : thou wouldest not follow another into a gulph , a turne-poole , a pit , a quag-mire ; oh follow not sinners ( as the beast the droue to the slaughter ) thorow the iawes of a desperate death , into the pit of damnation after death , that haue gone the very same vvay , in the very path of that sinne vvherein thou liuest . but thou thinkest perhaps to escape scot-free , or that god will be more mercifull to thee then to them . nay , that cannot be , hee is the same god that hee was to iudge , if thou beest the same soule to sinne . what desert is there in thee to pleade sparing more then in them ? nay , rather lesse . si in ierusalem scrutinium , quid faciet babilon ? if hee spared not ierusalems sinne , he will not spare thee , a sodomite , a babilonian : if he spared not the sinnes of the iewes his owne people ; nay , of iudas his owne disciple , he will not spare thee , a sinner of the gentiles , a slaue to sathan : if hee spared not cedars , great kings , hee vvill cut downe shrubs , such as thou : nay , thy case shall be worse then these fore-recited ; because thou hast had more mannuring and watering then they , more grace offered , more gospell preached , now in the day of thy gracious visitation . but thou hopest to recoyle and retyre out of the way of sinners . indeed backe againe by repentance is the better way ; to vnweaue againe ( as once penelope did ) the webbe of thy sinnes . but when will this retyring be ? thou purposest in thine olde age . oh foole ! vvho hath giuen thee a lease of thy life till thou beest old ? the rich churle saith , soule , take thine ease , thou hast laid vp enough for many yeeres , when hee had not one night to liue : here was a short epitomie : perhaps the cases stand so with thee . pelles tot vitulorum quot boum . to the market comes to be solde as well the young sheepe as the olde . goe into a golgotha , a church-yard , thou shalt see as many young sculs as old ; little , as great : obserue funerals , and thou shalt see the fathers oftner mourning for their dead children , then children for their deceased parents . apply to thy selfe what hath beene spoke of this point . but thy carnall heart saith , that thou canst leaue thy sinne when thou wilst , and repent , and that god will accept thee . art thou so perswaded ? dost thou thinke the custome of sinne is so soone left ? is not custome another nature ? can men that haue been accustomed , leaue to sweare by their faith and their troth ( the iewels that they pawne to sathan and the world vpon euery triuiall occasion ? ) and canst thou leaue greater and grosser , more pleasing and more profitable sins when thou wilst ? canst thou not leaue such sinnes , which thou maist as well spare as the dirt from thy nayles ; namely , thy vaine words , thy oathes and blasphemies ? and canst thou leaue these that haue nearer allyance with thee , and stand thee in more stead ? is an inueterate sore , a long raigning disease so soone cured ? is that diuell that hath taken long possession , so soone cast out ? can the aethyopian leaue his blacknesse , and the leopard his skinne ? then will it be easie for thee to doe well that still accustomest thy selfe to doe euill . besides , thou thinkest thou canst repent when thou wilst . thou maist as well imagine that if thou wert dead thou couldst reuiue and liue againe when thou wilt ( for a wicked man is a dead man , liuing in the life naturall , dead in the life spirituall ) thou maist as well thinke to worke a miracle when thou wilt ; for , it is no greater miracle to raise a dead body ( as christ did lazarus ) then to raise a dead soule : to turne stones into flesh , then a stony heart into a fleshie that can repent . indeed if repentance were in thine owne power , there were policie in it to deferre this fight with sinne ( as fabritius lingred to fight with his enemies ) and still to taste the sweet of sinne : but it is not in thy power to repent , it is the gift of god. acts . ver . . from whom this grace and all other come , iames . . i , but thou hast scripture for thy purpose : so hath the diuell his scriptum est : is it not written , saith the ignorant lay-man , or the carnall cauiller ( that remembers no other text but this , which hee wisely vrgeth to his owne destruction ) that , at what time soeuer a sinner repents from the bottome of his heart , the lord will be mercifull , &c. it is true , that at what time the sinner repents , hee shall be pardoned , as mary magdalene , the publican , and others were : but the lord saith not , that at what time soeuer a sinner sinnes , hee will giue him repentance : qui dat poenitenti veniam , nescis an dabit peccanti poenitentiam . repentance is the gift of grace , it comes not from nature : a stone hath as much power to mount vp to the church steeple of it selfe , as a wicked man to repent of himselfe . therefore dally not with sin ; be not deceiued , god is not mocked . if thou couldst leaue the traffique and commerce with sinne when thou wouldest , and repent from thy heart , sinne might vvith greater shew be retained , and with lesse danger : but since the longer thou continuest in it , the more thy heart is hardened ; since ( as the prophet speakes of wine and women , ) so euery other sinne takes away the heart , ose . and makes it incapable of any christian dutie ; let it be thy wisedome ( as daniel councels nabuchadnezzar ) to breake off thy sinnes betimes ; leaue sinne ere it leaue thee ; beginne at length to liue ere thou dye : for , ( as similis once said of himselfe ) though thou seest many yeeres , thou liuest but those that are piously and penitently spent . now redeeme the time which thou hast misspent : now is thy haruest lead home : now prouide against the rainy day of thy last day ; now in the calme of life , arme thy selfe against the tempest of death . oh it will be too late to thinke of leading a good life when life is ended , too late to buy after the market is done , too late to traffique after the mart , too late to saile when the tyde is past , and the sea is rough : therefore prepare a medicine before the wound , sero medicina paratur . heare not the voyce of the serpent , eritis sicut dij , you shall be like gods , to puffe you vp with pride ; but feare , and beleeue the voice of god , moriemini , yee shall dye like men : for this death prepare betimes ; now is the acceptable time ; now is thy time , thy day , thy houre , thy visitation ; now the voyce cals , christ knockes , the angell moues the waters , moses and the prophets perswade ; the shortnesse of thy life , multitude of thy sinne , difficultie of repenting , thy houre-glasse running , time spending . thy former fruitlesse liuing , danger of deferring , death approaching , all vrge , moue , pleade , for a conuerted soule , a holy heart , a renued life , that thou maist dye a blessed death , finde a ioyfull resurrection , and inioy a happy glorification . lastly , to conclude this text , for this time , and so this worke ( hauing exceeded my purposed and proposed breuitie ) let mee onely offer vnto your considerations this meditation , that there is a direct and a certaine method and rule as of liuing so of dying well , so plaine , so perspicuous , that some haue vvrit vvhole tractaites of this subiect ; from whose haruest i will not be ashamed to gleane something ( as ruth out of the field of booz ) and insert their eares into this garland , borrowing some few grounds of him , whom i heard as a master out of moses chaire , liuing * , and reuerence dying . if any therefore demaund in this great and maine poynt of all poynts , what course hee is to take , that with old simeon he may die in peace ; for resolution of this case of conscience , i say that to dye well , there are two things requisite , a preparation before death , and a right disposition in death . this preparation is two-folde ; generall and speciall : generall , is that whereby a man prepares himselfe to dye throughout the whole course of his life : to this the scripture continually exhorts , when it inioynes vs straitly to watch and pray , to awake from sleepe , to prepare to meete the bridegroome , to be in a readinesse , euery day ( like souldiers that expect their generall ) against the second comming of christ to iudgement : not to haue our hearts oppressed with surfetting and drunkennesse , and the cares of the world , least that day come vpon vs vnprouided , as the theefe vpon the carelesse housholder ; as the snare vpon the bird , as the floud vpon the old world , as fire vpon sodome , as desolation vpon ierusalem : a thing that stands vs all much vpon , as a dutie not to be omitted . first , because of that vncertaine certaintie that is in death , certaine for the matter , ( as before we haue proued ) vncertaine both in respect of the time when , which none knowes , whither morning , euening , midnight , or cocke crow : in winter , summer , spring , or autumne . secondly , in respect of place ; for none knowes where , whether at home or abroad , by sea or by land , in his bed , or in the field . dauid dyed in his bed , ionathan in the field ; the deceiued prophet , and amasa , in the high-way ; abner at the court ; icarus , helle , aegaeus , by sea ( from whom the aegean , and icarian sea , and hellespont were named : ) three popes , iohn the first , iohn the foureteenth , and caelestine the fift , dyed in prison : nay , some haue dyed in the very priuies , as arius , and * heliogabalus , two monsters , and there had saul dyed had not dauid spared . therefore mors omni loco te expectat , tu expecta eam , since death expects thee in euery place , expect thou it . thirdly , for the manner , no man knowes how hee shall dye , whether of a naturall or violent death : iosias was shot by the archers and dyed , eglon was thrust in at the fift rib , so was abner , so was the late french king : some sodainely , as fabius the romane , gandericus the vandall : some of a lingring disease , some of a burning feauer , some of a colde collique , some this way , some that , according to the phrase : vt moriar scio , nescio vbi , quomodo , quando . i am assur'd to die , yet doe not know the way that leads to death , when , where or how . therefore wee are speedily to prepare for this iourney of death , since it must be gone , and wee know not how soone we shall be inforced to trauell : in other matters morrall , the axiome may beseeme the most politique , deliberandum est diu , quod perficiendum semel , that wee should determine that deede with deliberation , which wee purpose to put in execution : but in this weightie worke , the lesse wee are in demurring , and the more in action and doing , the better it is : to learne to dye is ars artium , an art of arts , which all the schooles of the gentiles could not teach without theologie ; great rabbies in humanitie , are meere ideots in this heauenly science . it stands vs in hand then euery day ( as the pythagoreans in philosophy ) to be proficients in this mysterie : for therefore is the last day vnknowne , that wee should prepare our selues euery day : and the rather , because our last day is the inchoation of our perpetuated sorrow or solace : the day of our marriage with the lambe , or of our massacring vvith the roaring lyon ; vt in illo die , mors inueniet , dominus iudicabit , as the tree fals , so it lies , as death at that day shall leaues vs , so shall iudgement finde vs : many changes and conuersions from euill to good , but at that day there is no change no conuersion , nulla remissio , nulla redemptio , no remission , no redemption : if death finde vs barren trees , so it cuts vs downe , so hell-fire burnes vs in that tophet prepared of old . if death ceaze vpon vs impenitent sinners , as it did on cain and iudas , so iudgement findes vs , so hell holds vs , so the vncleane spirits torment vs : there wee shall continue more millions of yeeres , then be atoim or moates in the sunne , then bees in hybla , then there were locusts in aegypt ; nay , moe then there be sands on the sea-shore , pyles of grasse on the ground , or starres in the heauens , in such exquisite torments , that perillus his bull , diomedes his wilde horses , maxentius his tying the liuing to the dead , till they dye with stincke and famine ; the french burning-chamber , spanish inquisition , tearing with lyons , boyling in oyle , pinching vvith burning pincers , and the like , are pleasing baths , cooling harbors , and refreshing recreations in comparison : neuer to be relieued , neuer to be released , not to be ransomed vvith thousands of goates and rammes , with riuers of oyles , not with all the masses , trentals , dirges , &c. and trumpery of romish superstition ; nay , not with all the prayers of the saints in earth or heauen : nay , if noah , dauid and dani●l should intreate , if the virgin mary should mediate , if all the angels should supplicate , eyther the remission of their sinnes , or intermission of their sorrowes and plagues , it were bootlesse and fruitlesse . oh then , how much doth this mature and preparatorie repentance concerne euery soule , that by it the vnion being made betwixt christ and their soules , their sinnes being washt away in the bloud of the lambe , the lord at that day may freely accept them , and seeing no iniquitie in iacob , nor transgression in israel , may couer their offences , and not impute their sinnes to their deserued condemnation ? in omitting or pretermitting of which dutie , wee may iustly blame and exclaime against wicked and secure worldlings , that neuer thinke of this waightie worke , till by sicknesse they be summoned to their dissolution : then , with the vnrighteous steward , they beginne to shuffle and bussle a little , to make all straight , in some superficiall and hypocriticall repentance , like ahab . which preparation of theirs , for their passe-ouer out of this world , is at that time very preposterous , because then all the senses and powers of the body are occupyed about the paines and troubles of the disease . besides , physitians to be consulted with , friends to be conferred with , houshold affayres to be set in order : a will to be made ; order taken how debts must be eyther paid or receiued : neighbours comming to visit ; oh how doe they diuide , how distract the sicke party ! is that a fit time of this preparation ? when so many irons are in the fire , it is likely this great one will coole : much lesse is it conuenient to deferre it till the houre of death , as is the practise of carnall and carelesse men , imagining that if they haue but time to say , god forgiue me , lord haue mercy on mee , with the publican , but especially to runne ouer the lords prayer , and the creede , which they vse in ignorance and superstition , as popish charmes , without any faith , feruencie , and feeling ; they holde themselues cocke-sure of saluation , though their preparation be not so good , as the iewes for their passeouer , as a christians is or ought to be , for his ordinary hearing the word , and receiuing the sacrament . doe not these men presumptuously thinke ( like blinde bayards ) that they haue god , and his grace , and his mercie at commaund ; that they can repent when they list : the contrary experience whereof improues their folly , discouers their delusions , and shewes that they build on the sand , and rest on a broken staffe ; for , was there not a time when esau sought the blessing with teares and found it not ? would not iudas faine haue repented , as appeares by his hypocriticall confession , mat. . . . . and yet a halter was all the comfort he got ? would not anti●chus epiphanes had mercy , when notwithstanding his expired life ended in miserie ? would not the foolish virgins haue entered the bridegroomes chamber , when it was past time , but were excluded ? and doth not the lord threaten that many shall seeke to enter in at the straite gate but shall not be able ? why so ? because they seeke too looke , when the time of grace is past . and indeede it is iust with god to reiect them in aduersitie , that haue reiected him in prosperitie ; not to heare when they call , though they howle on their beds like wolues , that would not heare when hee called by his word , and the motions of his spirit ; to forget them in death , that would not remember him in life ; to harden those that would not be softned . consider with thy selfe what reason there is to the contrary : is it reason that god should accept the winter of thy life , thy barren and frozen soule , when thou hast offered vp the spring , summer , and autumne of thy yeeres to sathan ? that he should receiue the euening sacrifice , when mammon , or lust , hath had the morning ? that he should be pleased with thy lees and dregs , when thou hast giuen the best wine of thy bloud to the diuell ? will hee pledge sathan in such a cup ? will he take the refuse , and offals , and leauings of sinne ? it is possible hee may , i doe not limit the vnbounded ocean of his mercy , but it is not probable hee will. make it thine owne case : wouldest thou entertaine an old decrepit seruant , that is able to doe thee little or no seruice , and giue him great wages , that hath spent his youth and strength in the seruice of thine enemie ? i trow not . will any generall admit of a lame souldier past seruice , that hath serued all his life against him , in his enemies campe ? will god admit thee into his seruice , entertaine thee into his campe , receiue thee into his house , reward thee in his kingdome , when thou hast spent the prime of thy yeeres in the seruice , nay , in the seruitude and slauery of sathan ? i say as augustine said to such a deferrer as thou , non dico saluabitur , non dico damnabitur , i will not say thou shalt be saued , i dare not determine thou shalt be damned : i leaue thee in the hands of god , that hath thee as the potter hath the clay , as the smith his iron , as the carpenter his wood , as the creator his creature , to harden or soften thee ; to make thee a vessell of honour or dishonour ; to glorifie himselfe in his mercy , in thy conuersion ; or in his iustice , in thy confusion . but thy heart tels thee , and sathan tels thy heart , that thou maist repent at thy last houre . thou maist indeed if god will , but ( to driue thee from this false holde ) it is not likely thou shalt repent truly and sincerely . it is said , iudas repented in his death , so the word is , mat. . verse . hee had a legall sorrow in him , yet hee is called a reprobate for all that : it is too true , that poenitentia sera , raro vera , late repentance is seldome true repentance . it is commonly as sicke and weake as is the partie ; it is not voluntarie and free , as that is which brings saluation , cor. . . but vsually constrained and extorted , by the feare of hell and other iudgements of god : for , crosses and afflictions and sicknesse , will cause the grossest hypocrite that euer was , to stoope and buckle vnder the hand of god ( as did pharaoh twise ) and to dissemble faith and repentance , and euery other grace of god , as did ahab ; as though they had gods graces , as fully as any of gods seruants , whereas they are altogether destitute of them , naked and blinde , like the laodiceans . and that such repenters commonly counterfeite , it appeares by this demonstration : true repentance is a turning to god ; so the word cals it , ioel . . an auersion from sinne , which is his terminus à quo : a conuersion to god , terminus ad quem ? so most diuines hold it . now where is the turning from sinne in such repenters ? they forsake not sinne , but sinne forsakes them : they leaue their euill wayes , because they must leaue the world : they leaue sinne in action , but hugge it still in affection : if they had a new lease of their liues , they would beginne new sinnes . nay , si nunquam morirentur , nunquam peccare desinerent ; if they should neuer dye , they would neuer desist from sinne , as appeares in the practise of these pretended repenters : for , if god doe recouer them from their sicke-beds , and take his hand off them , doe they goe their wayes and sinne no more , iohn . ? nay , doe they not returne to their former bias ; canis ad vomitum , like dogges to their vomit againe , and swine to their wallowing ? insomuch that though the world say they are mended , yet christians can see no amendement in them , but they keepe their worst wine vnto the last , and their end is worse then their beginning ? yet for all this which hath beene said , the theefe on the crosse stickes much on the stomackes of many ? why may not they liue as ill as hee did , and yet deferre their repentance till the last , and be saued as hee was ? i haue vnloosed this knot before . but to giue still further satisfaction . first , it may be , ( nay , it is likely ) the theefe was neuer called before that time , so much as outwardly : that , hee neuer heard christs sermons before then that hee saw him ; which thou doest , or maist doe , in this light of the gospell : therefore if hee had dyed impenitently , hee should haue beene more excused then thou . secondly , as his example is extraordinarie , so it is particular : now , particulars are not to be vrged for a generall practise . thirdly , his example is singular , wee haue no moe late repenters saued but hee . we haue him indeede ( saith augustine ) that we should not despaire , if wee doe deferre ; and yet wee haue but onely him , him and no moe in the whole scripture , that we should not presume . you know his other fellow-theefe , that liued as hee did , dyed not as hee did , but impenitently , scoffingly , and desperately : so haue all other obdurate wicked ones dyed , as we haue proued out of the word . if then sathan , and nature perswade thee still to liue in sinne , thou maist repent at last , with the good theefe , and so be saued : thinke that it is more probable thou shalt dye impenitently , with the bad theefe , if thou continue thy courses , and so be damned . thou knowest , amongst many traytors , the king pardons some ; but for one that is pardoned , an hundred are deseruedly executed : were it not folly to attempt treason vpon hope of pardon , because some one is pardoned amongst many ? but it is greater folly to liue impenitently till death , because one theefe was in that case saued , when as wee haue instanced in cain , iudas , herod , &c. and an hundred moe , that as they liued in iniquitie , dyed in impenitence , and now are damned eternally . therefore to conclude , let mee heate thy heart a little , and inflame thy affections to prepare speedily for thy dissolution : to take time before thee , it is bald behinde ; to worke whilst it is day , ere the night of death comes , harden not thy heart any longer , but to day heare his voyce , that cals thee , as it did samuel and dauid , to awake and to seeke his face : cry not with the crow , cras , cras , to morrow , to morrow , but this day with noahs doue , come into the arke : yet ionas cryes in the streetes , ionas . . yet the angell stayes sodomes flames , gen. . yet the weather is fayre to build an arke in , gen. . . yet the prophet cryes . oh iudah , how shall i intreate thee ? hos . . . yet the bridegroome tarries and stayes the virgins leasures , mat. . . yet the apostle beseecheth for christs sake , that thou wouldest be reconciled , cor. . . oh therefore prepare oyle betimes , vvith the wise virgins , enter whilest the gate is open , seeke the lord whilest hee may be found , call vpon him whilest hee is nigh , waite for thy masters comming with the good seruant , build the arke ere the floud come , prepare thy soule ere death come : this is thy time , thy day , tempus tuum : death is gods day , tempus suum , and his time . now is the time to repaire the ship of thy soule in the hauen , but the tempestuous sea of death is no fit time : the breach is to be made vp in the time of peace , not in time of warre . now make peace , in the day of peace , with the god of peace , that with old simeon thou maist dye and rest in peace , and remaine in glory . thus much for preparation . now the manner of this preparation consists in some particulars , which wee meane to prosecute . the first whereof is meditation : memento mori , must be euery mans motto : a point that as the scripture in●oynes , so the saints haue practised , and the heathens haue approued this principle , that to●a hominis vita , mortis meditatio , the whole life of a man ought to be the meditation of death : the best schollers that euer were in the schoole of christianitie , haue beene taken vp in this thought . adam was no sooner created , but god his schoolemaster catechizeth him in this point of death : hee cals him adam , rubra terra , red earth ; hee casts him into a sleepe , the image ( nay , as the cynicke cals it ) the brother of death : hee tels him , if hee sinne , hee shall dye the death . when hee had sinned , he fore-warnes him that hee shall returne to his dust from which hee came : hee makes him garments of beasts skinnes , that had dyed for sacrifice , to shew him that hee was mortall , like those beasts whose skinnes hee wo●e : hee sets him to dig and tyll the earth , to put him in minde both of the dustie matter whereof hee vvas made , and into which hee and all his posteritie must be dissolued . adam , it seemes , tooke out these lessons , and taught them his children ; for though hee called his eldest sonne possession , yet hee called his brother abel , vanitie , when hee had more experience of the vanities of life , and life it selfe . in this meditation the patriarkes were wonderously taken vp , the very forme and fabricke of their mansions , not dwelling in seiled houses , as wee doe ( though they were both greater men and of greater meanes ) but in tents and tabernacles , such as they vse in the warres , ready vpon all occasions to be remoued ( euen like the boothes in sturbbish-faire ) shew , that they did constantly ponder of their owne remouals ; nay , their tongues expressed the abundant thoughts of their hearts in this kinde , abraham confest himselfe but dust and ashes , gen. . . iacob acknowledgeth his life a pilgrimage . ioseph giues order for the buriall of his bones , gen. . the greatest purchases which wee reade the patriarkes made , or that euer they spoke of , was onely a place to bury their dead in . moses so thought of his mortalitie , that hee makes a psalme wherein he both acknowledgeth mans frailtie , and inferres this petition pathetically , that the lord would teach him , and the israelites , to number their dayes : which psalme the auncient fathers vsed in forme of a prayer . iob waites till his changing come , iob . . dauid makes no other reckoning of himselfe then of a pilgrime , psal . . . and peter accounts his continuance here , but his abode in a tabernacle ; pet. . . oh that such thoughts did possesse vs ! they would make vs more familiar with death , and it more welcome vnto vs ; for , iacula praeuisa , minus faeriunt , darts fore-seene doe the lesse harme . oh , how many sinnes would they cut off , ( as hercules did the heads of hydra , ) which are the onely weakeners of our faith , wounders of our soules , workers of our vvoes , and disturbers of our dying peace . therefore saith the wise-man , remember thy end , and thou shalt neuer doe amisse . for , as the bird directs her selfe by her taile flying , and the ship it directed by her stearne , sayling , to auoid the rockes : so is a christian conformed and confirmed in an happy course , preserued from the soule-splitting rockes of sinne , by the thought of death . first , it mortifies from the world : hee easily contemnes all , that thinkes hee must dye , ( saith an olde hermite ) for , what cares a condemned malefactor , that fits himselfe for his euery houres expected execution , for thousands of gold and siluer . secondly , it curbes the pompe and glory of the world : for what cares old berzillas for all the pleasures of dauids court , when the keepers of his house , his hands , tremble ; his legs , these strong men bowe themselues ; when his eyes , the windowes of his body , waxe darke ; when his eares , the daughters of musicke , are abated ; when the grashoppers , or bended shoulders , are a burthen ; and his teeth , the grinders , cease ? hee thinkes rather of returning to gilead , and dying in his owne country , then of ierusalems court , sam. . thirdly , it curbes pride : quid superbis puluis & cinis ? saith bernard ; oh , how can dust and ashes be proud ? meditatio mortis , &c. the meditation of death is the nayle of the flesh , which fixeth all the proud lusts thereof to the wood of the crosse . what peacocke can be proud when hee lookes at his blacke feete , the earth from whence he is , and whither hee tends . therefore euen amongst the heathens , saith caelius rodiginus , when their emperours were crowned , as a counter-poyson against pride , they were carryed vnto the sepulchers of dead men , and there it was demanded of them , what one should be made for them . so climachus reports of that good basil , that the very day wherein with great ioy and applause he was propounded doctor and pastor to the people , as an antidote against pride , hee made one to tell him thus ; pater , sepulchrum tuum nondum est perfectum ; father , thy sepulcher is not yet finished . the like thoughts , amongst others , augustine vsed , when hee found himselfe tickled with secret pride , with the applauses of the people , for his exquisite sermons . fourthly , it is a meanes of temperancie , and a restrainer of intemperancie , and a curber of carnalitie and epicurisme . hence it was that the auncient aegyptians , as heroditus reports , in their gemalia and feasts of great and noble-men , there was the portraiture of a dead man , in wood , which was round , like a globe , had to euery guest to behold , with this motto writ on it , in hanc intuens , pota & oblectate , talis post mortem futurus . beholding this vse merry glee , for as this is , so thou shalt bee . hence it is that augustine , as hee would haue a man alwayes to thinke vpon these quatuor nouissima , foure last things , death , iudgement , heauen , hell ; so chiefely in their festiuals and meetings , wherein sathan chiefely beguiles men , as hee did adam and eue by eating . and sure , amongst other things , this made that cinicke philosopher so abstinent , because hee was continually amongst tombes and sepulchers : but sure the meditation of their tombes and sepulchers , caused paul●s symplex , macariu ▪ pambo , and other hermites in hospinian , to be so abstenuous , euen to a maruell , if not to a miracle . i wish the tricongij , biberij , and heliogabuli , i meane the epicures and belly-gods , that eate and drinke till there be as little grace in their soules , and wit in their pates , as their be wines in their pots , that they would drinke out of an earthen vessell , with agathocles ; or looking vpon a deaths-head , as is the fashion in some countryes ; or that a dead mans skull were presented vnto them the first dish at their table , as it is in the court of prester-iohn : or at least , that if the picture of death which i haue seene in the bottome of some cups , will not , yet that the sight of the dead creatures before them , might call vnto them as phillips boy to phillip , memento te esse mortalem , oh epicurish glutton ▪ remember thou art mortall : or that they would ponder the voyce which s. ierome alwayes imagined , euen when hee was eating and drinking , arise you dead , and come to iudgement . perhaps these thoughts vvould make them put their kniues to their throates as salomon speakes , and damme vp the gulph of their inordinate appetites . fiftly , this thought would worke in vs contentation in euery estate , as it did in iob , who in the midst of his afflictions , comforts himselfe with this consideration , naked came i out of my mothers wombe , and naked shall i returne . the thought of this , that wee shall carrie nought away with vs but a coffin , or a winding sheete , should keepe vs within compasse of too eager pursuite in purchasing , or impatiencie in parting with this vnrighteous mammon . sixtly , this thought of death is a notable meanes and spurre to further our repentance : it will cause vs , if any thing , not onely with ezekias and achitophel , to set our houses in order , but our hearts to : for , what so hastned the repentance of niniuie as the beliefe and thought of ionas his sermon ; it was time for them to bestirre themselues , when they had but forty dayes to liue . so when elias tels ahab that the dogges shall eate him and iezabel , hee makes some superficiall shew of repentance . so the third companie of fiftie , with their captaine , that came by violence to fetch elias , when they saw the two other captaines with their fifties , consumed with fire , they seeme to relent , and deale with the prophet by intreatie . if then meditation of death haue such force , both in the godly and wicked , both in christians and pagans , to incite to vertue , restraine vice , curbe couetousnesse , cure pride , bridle lust , moderate murmuring , keepe in intemperancie , procure repentance , cause mortification , and doe euery way so correct a vicious life , and so direct a happy death : since of all other meditations this strengthens the minde , as of all other meates bread strengthens the body : since it is as needfull to a good life as wings for birds , sailes for marriners , tailes for fishes to swimme , wheeles for coaches to runne , as climachus makes the comparisons : since you see the holy patriarkes , abraham , iacob , ioseph , iob , moses , dauid ; nay , i may adde our sauiour christ ( who was most frequent in discourse with his disciples of his death , his passion , his houre , his crucifying ; nay ▪ euen then when hee was transfigured in glory , hauing two dead men with him , moses and elias , and talking of his death when hee came from the mount , ( as appeares in the euangelists ) did so oft thinke of death : since the saints , after christs death , augustine , ierome , basil , bernard ; the deuout hermites ; nay , euen ethnicke kings and philosophers , made such good vse of this meditation , as we haue proued : then let the thought possesse vs that are now liuing , of our ineuitable dying ▪ that it may worke in vs the same effects that it did in them . oh let vs thinke of it in our prosperitie , in our pleasures ; let vs meditate of it in our orchards , in our gardens , as did ioseph of aramathia ; who ( iohn . . ) had his sepulcher in his garden , euen the place of his recreations : let vs thinke of it in our beds ( those embleames of our graues , ) in our closets , in our cloisters , in our walkes and galleries , that so remembring it in euery place , expecting it at euery houre , it may not come vpon vs vnprouided , as the storme vpon the marriner , as the enemie vpon the drowsie centinel , as dauids companie vpon the drunken amalekites , as the politique graecians vpon the secure troyans . death is like the basiliske , it hurts not if it be spyed betimes : if death spye vs first , it kils vs , as the basiliske doth the traueller ; if wee spye it first , wee kill it , as the traueller doth the basiliske , as ambrose makes the application : and therefore as aristotle writes of two fountaines , the one whereof if a man drinke , it makes him laugh so much till he dye ; if of the other , it both hinders laughter , and preuents death : these two fountaines are the remembrance and the obliuion of death : the last is like poysoned water to kill vs , the first like strong distillatorie waters to reuiue vs. yet alas , for all this who thinkes of death ? there is such a generall crust of securitie growne ouer this land , that it is to be feared wee are exposed to the same dangers that ierusalem was , the cause of all whose plagues was , shee knew not her visitation , she remembred not her end , lament . . . oh how few number their dayes that they may apply their hearts vnto wisedome ? how few thinke of their ends , till sicknesse end them , till death say to them as god to ezekias , thou must dye : and as the prophet to ahaziah , thou shalt not come downe from thy bed to which thou art gone vp ? kings . . how few looke into hell ere they leape into it ? how many arithmeticians are in the world , that number all things but their dayes ; their corne , cattle , sheepe , stocke , money , wares , and the like ; that are as wise serpents in euery thing , excepting in fore-seeing their death ? how many , like carelesse debters , still runne into the debts and arrerages of former sinnes with god , their patient creditor , neuer thinking of the day of account , the strictnesse of the iudge , the closenesse of the prison , the serieant at their backes , death ready to arrest them ? how many sleepe out their time , like salomons sluggard ? how many cry , soule take thine ease , eate , drinke and be merry , singing to the tabret and the harpe , stretching themselues vpon their iuory couches , saying ( like these epicures , which tertullian blames in his bookes of the soule ) oh death , what haue we to doe with thee ? trouble not thou vs , and wee shall not trouble thee : yea , though wee haue so many monitors , euery day , in all the things of nature : the sunne setting ouer vs , the graues vnder vs , though wee see many tombes euen in our churches and monuments ( as the word signifies ) to admonish vs ; crosses and sicknesses , deaths summons , that tell vs death is approching , vellicat haec aures , atque ait en venio ; yet neuerthelesse , as the sight of one obiect or colour takes away the eye from beholding another : the thought of the world , and the lusts thereof , takes away the thought of death . and as absolon carryed on his mule , whilest hee hung by the haire of the head , was thrust through three times by ioab ; so our soules being carryed here vpon our flesh , ( vvhich augustine , hugo , and luther , call the asse of the soule ) whilst our thoughts are climing , and fixt vpon the high tree of honour , pleasure , preferment , death , like ioab , comes and kils vs with a triple dart that wee see not , time past , present , and to come : neuer thinking of these darts till wee feele them , no more then the fish of the hooke till it hold her ; yea , though wee see daily , wiser , wealthier , holier , healthfuller , and younger then our selues , goe to their graues , yet this thought still raignes in vs , that we shall not dye till we be old , as seneca notes , non patemus ad mortem , &c. yea , euen such as thinke they shall be happy after death , thinke little of the day of death ; tantum vim habet carnis & animae dulce consortium , saith augustine , such force hath that sweet consort betwixt the soule and the flesh . but it is more which tully notes , that there is no man so old , but hee thinkes hee may liue one yeere longer , though hee vse his third foote when one of his other feete is in the graue already : and this makes euen old so encline in their thoughts and desires vnto the marriage-bed , who in the course of nature , haue but a few steps into their graues ; yea , to associate themselues with such young yoake-fellowes , that if sophocles were liuing , hee would blush once againe for shame to see them ; and cato should haue more matter to laugh at , then to see an asse eate thistles : in which we verifie christs prophesie , that as in the dayes of noah , wee marry and are marryed , neuer thinking of death till the floud come . this makes such an invndation of sinne , as delights sathan , who takes as great delight to steale away our hearts from the thought of death , as absolon did to steale away the hearts of the people from his father dauid : for , he knowes full well , that if wee should thinke of death , wee should not practise sinne : hee knowes that as the serpent , when shee stops the one eare with her taile , the other with the earth , shee will not harken to the voice of the charmer ; so the lords doues , that are as wise as serpents , laying their eares to the earth , remembring their mortalitie , will not be deluded with the charmes of his temptations : he knowes that his hooke bayted with riches , will not be bit vpon if a man remember himselfe , breuis incertique huius iteniris , of this his short and vncertaine iourney : hee knowes hee will not sinne , that knowes after death hee shall inherit serpents and wormes . for which cause when hee would haue vs to sinne , hee hides the griesly head of death , casting the scumme and mist of some deceiuing pleasure before our eyes , ( as they say iuglers doe in their trickes , ) shewing vs onely sinnes pleasure , ( as the panther shewes his pleasing spots to the beasts ) to deceiue , hiding his head , that hee may deuoure vs. therefore to conclude this part , as our sauiour christ said , remember lots wife : as nazianzen saith to oppressors , remember naboths vineyard : so i bid those that are terrigenae & brutigini , the sonnes of the earth , remember their earth : nay , god w●isheth thee to remember thy earth , oh that they were wise ( saith god , of israell ) and woul'd remember the latter things , deut. . . oh that wee were wise euen in this particular ! oh how should vvee auoid many snares of sathan , that preuailes ouer vs , euen by our securitie in this kinde ? and therefore quos viu ●ntes blanditijs decipit , &c. whom hee decei●es by fraud liuing , hee deuoures by force dying . oh how should wee be prepared for the second comming of christ , if wee had but an eye to the pale horse and him that sits thereon ! apoc. . . oh that wee had but the wisedome of the cocke , that eating his meate , hath euer an eye vpwards , to looke at the eagle or the hawke ! oh that wee , as wee looke downewards with the eye of reason , to the things of this life , would with the eye of faith looke vp for the comming of christ , who as hee rose like a lion , is ascended like an eagle , and will descend againe to iudge vs : then should wee be fitted , with the good seruant , come when he will come , to entertaine our master with ioy , mat. . . but alas , woe be to the secure world , vvee neither thinke of iudgement generall nor speciall , after death or in death : sometimes indeede deede wee can say , wee are all mortall , but ( ex vsu magis quam sensu ) as some pray , it is a word rather of custome then feeling : wee seeme to be a little more moued when wee follow a funerall , then wee weepe and waile , and cry out , this is the end of all flesh : but as soone as wee are at home , the most we doe is a carnall fruitlesse mourning for the dead ; wee make no spirituall vse of it to dye to any sinne : in which , as some compares vs , wee are like to swine , who when some one in the heard is bit with a dogge , all flocke about and gruntle , but presently it is forgot , they fall againe to wallowing and rooting : or , like little turkies and chickens , who if the kite or buzzard swap and catch one , all the rest with their dammes , are in an vprore , but instantly they fall againe to feeding : so when death that deuouring dog , that rauening kite , that preyes vpon all flesh , snatcheth away any of our friends and neighbours , wee complaine and exclaime of lifes breuitie , the worlds vanitie , wee mourne and pretend mortification ; vvee lament and seeme to repent , but within few dayes all is drowned in the leth of obliuion : wee forget death , as nabuchadnezzar forgot his dreame ; wee fall againe to our former sinfull securitie , and so wee continue till vvee dye , excaecati , insoporati , impraeparati ; excecated , insoporated , vnprepared . god reforme this , and teach vs , as dauid prayes , psal . . the number of our dayes , and make vs vvise to saluation . besides this meditation , which wee make a part of preparation , to the attaining of this peaceable departure , other duties are to be adioyned : some whereof are to be performed in health , some in sicknesse , some in the immediate summons of death it selfe : of all which briefely in these subsequent directions . first , let him that will die in peace , liue by faith , hab. . . let him not content himselfe with an historicall faith , such as the diuels haue , iames . . nor with a ciuill faith , such as mortall men haue , and as the heathens haue ; nor with an implicite generall faith , which the papists haue , euen the coblers faith , to beleeue as the romish church beleeues : for alas , all these kindes of faith bring no more peace and comfort to the soule , in any extremitie , then cold water to a man that is in a sowne . and therefore many men are deceiued , which thinke they shew themselues exquisite christians , and haue enough to saluation , if to their pastor or others , in their sicknesse , they can repeate and render their faith , according to gods word , and the articles of the creede ; with a renunciation of all points of poperie , of heresies , and superstitions : for alas , this generall illumination , this knowing faith , which onely swimmes in the braine , without a particular applying iustifying faith , which workes by loue , and brings forth the fruits of prayer , repentance , godly sorrow for sinne , zeale , sanctification , new obedience , &c. neuer heates the heart , nor comforts the conscience , nor hath the answere of any sound peace from god. oh therefore labour for a iustifying sauing faith , for a speciall and an applying faith ; such as paul preacht to the conuert iaylor , acts . . phillip to the baptized eunuch , acts . . such a faith as is commended in the auncient patriarkes and primitiue worthies , hebrewes the eleauenth chapter ; such as christ commended in the centurion , mat. . . and the canaanitish woman ; mat. . . such as thomas had after his incredulitie , calling christ his lord and his god ; iohn . . such as paul had , when hee profest that he liued euen by faith in iesus is christ , gal. . . such as simeon here had . oh get christ into thy heart by faith , as this good old man had him in his armes ▪ and in his heart , and thy death shall be peaceable like his . secondly , if thou wilst die in peace , repent speedily of thy fore-past and present sinnes : for , sinne hinders all true peace ; there is no peace to the wicked , saith my god , twise for surenesse in expresse words , esay . verse . so chap. . . iniquitie makes a diuision and seperation from god , esay . . euen in life , much more in death : for then the soules of the wicked goe to hell , psal . . . much more in iudgement ▪ mat. . where there it plaine and palpable whoredome discouered there can be no peace betwixt man and wife : all sinne is whoredome , and sinners are called adulterers and adultresses , iames . verse . they are spiritually and corporally polluted by the flesh , the world , the diuell ; for which cause , rebellious israel and iudah are compared to whores and harlots , ier. . v. . . &c. now , if any wicked soule should aske with a desire of resolution , as the two messengers of iehoram , and as iehoram himselfe asked iehu , is it peace ? is it peace ? king. . . . is there peace , or shall there be peace betwixt god and my soule ? i resolue him roughly from god , as iehu did iehoram , verse . what peace ? what hast thou to doe with peace , since thou wantest grace , the inseparable companion of peace ? tim. . . what hast thou to doe with peace , whilst the whoredomes of thy mother iezabel , and her witchcrafts are great in number ? whilst the pollutions of that whorish iezabel , thy vncleane soule , are daily increased ? whilst thy treasons and rebellions against thy god ( which , as samuel tels saul , are like the sinne of witchcraft , sam. . . ) are with an obdurate and obstinate heart continued ? was there any peace to absolon , though a sonne , when hee was a traytor against his father ? can there be any to thee , not a sonne of god , but a slaue of sathan , rebelling against the father of spirits ? had zimri peace ( saith iezabel to iehu ) that slew his master ? kings . . zimri was a traytor , and slew elah , as hee was drinking till hee was drunke , in the house of arza his steward ( an vsuall end for drunkards ) kings . . . iezabel argues well ; can traitors haue peace ? looke to it iehu ; thou art a traytor against ahab : sure traytors seldome or neuer dye in peace . witnesse , absolon , sheba , adoniah , our english traytors , romanized semenaries , treacherous conspirators , lopus , squire , titchburne , babington , parry , &c. our late powder-plotting pioners , the french rauillack , millions moe , which being like ioab , men of bloud , haue come to their ends ( as is said of tyrants ) cum caede & sanguine , with bloud and slaughter . oh then , how canst thou , a worme of the earth , a wretched man , because a vvicked man , liuing in treasonable sinnes , with a heart as hard as the neather-milstone , rebelling against so great , so glorious , so potent , so powerfull a god , once hope that euer thy gray haires shall come to the graue in peace , or that thy soule after her flitting , shall rest in abrahams bosome the place of peace . can a man haue peace in rome , and be opposed against the pope , the vsurping herod ( that supposed earthly god , as his flattering parasites call him ? ) oh then , canst thou dust and ashes , be opposed on earth against the mightie iehouah , the god of heauen ? christ that opened the eyes of the blinde , open thine eyes to see , and thy heart to beleeue , as hee did lydia's , acts . . and giue thee , at last , a resolution to breake off thy sinnes by repentance , dan. . . the enemies of thy peace , least god breake thee like a potters vessell , and teare thee in pieces , whilst there is none to deliuer thee , psal . . . oh , sue for pardon for thy sinnes , seeke for peace to him which is the prince of peace , esay . . seeke for peace by him and his merits , which was ordained to be thy peace , and to worke thy reconciliation , c●l . . . so thou shalt shut vp the last period of thy life vvith inward peace , and goe to keepe an eternall sabbath , with him , that is the god of peace . thirdly , that thou maist die peaceably , invre thy selfe to dye daily ; and that after this manner . first , euery day mortifie some sinne , nip some serpent in the head ; crucifie euery day some corruption , set vpon thy lesser sinnes , and so get ground of thy greater sinnes : as in particular , leaue thy dangerous and damnable custome of swearing and blaspheming , by these degrees : first , breake off thy ciuill oathes , as in swearing by thy faith , troth , christendome , &c. secondly , then set vpon thy ridiculous and childish oathes , as by fay , fakins , trokins , bodikins , slid , sounds , cocke and pye , with the like ; whereby thou seekest to mocke and deceiue god , who will not be mocked : gal. . thirdly , then invre thy selfe to leaue thy superstitious oathes , as by the masse , rood , crosse , by our lady , and by popish saints : &c. fourthly , so proceede against thy heathenish and idolatrous oathes , in swearing by the creatures , ( as laban and iezabel by their idols , gen. . . kings verse . ) as by men , by s. peter , and by s. iohn , &c. by the heauens , the earth , by fire , sunne , the light , meate , drinke , money , &c. or by the parts of thy body , as hands , or the like , or by thy soule ; all condemned , mat. . ver . . iames . . and so with a courage set vpon thy impious , horrible , fearefull , damnable , blasphemous oathes , as by the lord , by god , the eternall god , by christ , by iesus , and such like ; or by the parts and adiuncts of christ , by tearing his humanitie ( as the iewes did his body ; by diuiding him , as the souldiers did his garments , mat. . . ) in blasphemie , by his death , passion , life , soule , bloud , flesh , heart ▪ wounds , bones ▪ sides , guts , armes , foote , nayles , &c. of all which i tremble and quake to thinke , write , and speake , though thou makest no more scruple of such hell-bred oathes , then of thy ordinary words : so deale with all other sinnes ( of which thy soule is as full as a serpent is full of venome , and a toade of poyson ) crucifie them by degrees , and dye to them daily , else thou dyest for euer if thou dye 〈◊〉 in them . by this course thou shalt take away the sting of death , which is sinne ; for , the strength of death is sinne , cor. . euen as the strength of sampson laid in his hayre , iudg. . . which sinne , when it is subdued , death it selfe is as easily conquered as weakened sampson was by the philistines , verse . yea , it can doe thee no more harme , then a dragon , viper , or angry waspe which haue lost their stings . secondly , dye daily to the world , loue it not , nor the things of it , that so thou maist more happily dye out of the world , and more hopefully entertaine thoughts of a better world . and in this case doe as runners vse who oft runne ouer the race before they runne for the wager , that so they may be better invred and acquainted , when they come to try their abilitie : or , as is said of belney the martyr , that being to suffer by fire , many dayes before , he would hold his hand a pretty while in the flame , so to prepare himselfe to sustaine the paines of martyrdome , which he was to vnder-goe . thirdly , dye daily , by invring thy selfe to take crosses and afflictions patiently , as sickenesses in body , troubles in minde , losse of goods , of friends , and of good name , &c. which indeede are little deaths , euen pettie deaths , not onely prologues of death , but preparatiues to death : for which cause god sends them to his children more then to the wicked , euen to weane them from the world , and prepare them for death ( as the nurse weanes the childe from the teate by doing bitter aloes vpon it ) and sure he that beares crosses most patiently , is well prepared to dye peaceably , as appeares by s. paul , cor. . . who by making good vse of afflictions , dyed daily : it holding commonly , that mors post crucem minor est ; death is lesse dolorous after the crosse . fourthly , pray seriously for a peaceable departure : it is confirmed by examples of all ages , and experience of all gods seruants , that hee that prayes well speedes well . iacob and abrahams seruant had gods blessings vpon their iourneyes , as an effect of their prayers , gen. . gen. . thou shalt finde gods presence euen in that houre of the last iourneying of thy soule from her earthly mansion to her heauenly country , if thou pray for this grace particularly and effectually : therefore as thou oughtest to pray continually for other a things , so euen in health and prosperitie pray frequently and feruently : . that god would make this backeward , repugnant , and nilling nature of thine , willing to her dissolution : . prepare thy vnprepared soule : . subdue thy corruptions : . purge out the drosse of thy sinnes : . giue the patience to kisse his correcting rod , when hee whips by sicknesse or diseases : . succour thee in thy last and greatest conflict : . support thy weaknes : . aide thee against sathans force and fraud : . strengthen thy faith : . renew thy decayed graces : . giue thee the power and comfort of his owne spirit : . not to visit thy sinnes in iustice but in mercy : . to preserue thy soule from the hunter , and thy darling from the lyon : . to giue his angels charge ouer thee in thy extremitie : . to keepe thee from . impatiencie , . frenzie , . distraction , . idle fancies , . rauing , . raging , . blaspheming , &c. least thy death be scandalous : . to touch thy tongue with a coale from the altar , that thou maist speake , . to gods glory , . and to edification : . to dye the death of the righteous : . lastly , to receiue thy soule into that new ierusalem which is aboue . such prayers we haue vpon record in holy writ , as of dauid , psal . . and moses , psal . . true patternes of our prayers in this kinde . and sure , who euer approacheth oft to the throne of grace , and supplicates to a pittifull god , from faith and feeling in these and the like petitions , he shall be sure to finde an answere from god , euen when hee lyes vpon his sicke-bed , as the fruit of his form●r desires . besides that his former acquaintance with god , in speaking to him , and talking , as it were , with him oft-times in life , by prayer , will increase in the sicke patient , euen a holy boldnesse , in a filiall feare , to come to that god , ( as one friend to another in extremitie ) with whom he hath so oft conuersed and conferred with , by the word and prayer , in health and prosperitie . fiftly , that thou maist depart in peace , make sure to thy soule the inheritance of life eternall , euen here in this thy life naturall : for as worldlings are something at quiet vvhen they haue made sure such houses , lands , leases , and purchases , as they haue long gaped after ; so , assurance of life eternall is the onely pacification to the spirituall man ; this is the lot , the portion and inheritance that his soule longs after , the estate that hee preferres before all the flesh-pots of aegypt , or the iewels of aegypt . now for the purchase of a fixed place in the heauenly canaan , thou must prouide these treasures : . sauing knowledge , . faith , . sanctification ; of more price vvith god , then gold , pearle , and precious stones , with men . for the first , there is no traffique with god , or purchase from heauen vvithout it , iohn . . this is life eternall , to know god , and whom thou hast sent iesus christ . for faith , the truth affirmes it with asseueration ; verily verily , hee that heareth my word , and beleeueth in him that sent mee , hath eternall life , iohn . . iohn . . for sanctification , whosoeuer submits their hearts and liues to the regiment of the spirit of christ , they are the children of god , rom. . . now god hath an heauenly inheritance for all his children : get therefore these graces , and saluation instantly comes to thy heart , as it did to zacheus house . luke . sixtly , it will make much for thy dying peace , to doe all the good thou canst in life , to all men in generall , to the church , the saints , and houshold of faith in special , by thy . wit , . wealth , . power , . place , . authoritie , . credit with great men , ( as nehemias and mardocheus did to the iewes ) or by any other meanes whatsoeuer . therefore hath god put it into thy heart to build an hospitall for the distressed ; to giue some annuall contribution to the poore ; to mend some common wayes for a publike ease ; to erect or repayre some grammer-schoole , for the trayning vp of youth ; to found some fellowships or schollerships in some colledge , as a furtherance to learning ; to plant some library , for a help to good letters ( like that famoused bodley , the phoenix , in this kinde , of our time ; ) or to erect and maintaine in some barren place , a preaching ministerie ( the best worke of all , because conuersant about the best obiect , the sauing of soules ; ) or any the like : oh then strike whilst the iron is hot ; goe about this worke speedily , euen as speedily as dauid went about the building of gods house , vvho would not haue giuen any rest to the temples of his head , till hee had finished what hee intended , had not god staid his resolution . and here i cannot but take notice of the preposterous charitie of some , that doe little or no good liuing ( vnlesse to themselues , and those to whom nature tyes them ) yet after their death they doe some good , by their deputies , and assignes , and executors ( which oft-times ayming at their owne ends , by some qui●ques and euasions , proue executioners of the desires of the deceased , rather then executors ) yet suppose the will be legally performed , what may be censured of thine intent , that hast beene close-handed in life , and now art seemingly open-hearted at thy death ? first , that thou giuest what thou canst no longer retaine : secondly , or thou giuest to good vses , what thou hast got by ill meanes : or thirdly , that conscience accusing thee , thou wouldest stop the mouth of it , by this sop , cast to that barking cerberus within thee , as iudas did , by casting away his thirtie pieces of siluer , the price of bloud , mat. . fourthly , or else from some opinion of satisfaction for by-past sinnes , or present merit , with our blinded papists : but chiefely the censorious criticall world will iudge , that if thou hadst not parted with the world , thou hadst not departed with thy bewitching wealth : therefore all that thine hand shall finde to doe , doe it with all thy power , eccles . . . for there is neyther worke , nor inuention , nor knowledge in the place whither thou goest : to salomons counsell i ioyne pauls ; doe good to all whilst thou hast time , gal. . . doe what seruice thou canst to gods church , to the common-wealth , to euery particular man , chiefely to the poore members of christ . oh what a comfort will it be to thee , if thou hast beene bountifull and beneficiall to the distressed , when thou canst say on thy sicke couch , with nehemias in another case ; lord remember mee concerning this good worke , and concerning that good worke , nehem. . . oh blessed is hee that iudgeth wisely of the poore , the lord shall deliuer him in the time of trouble : the lord will strengthen him ●pon his bed of sorrow : thou hast turned all his bed in his sicknesse , saith the psalmist , psal . . ver . . . seauenthly , keepe a good conscience with god and man , that it may be a continuated comforter vnto thee , as in life , so in the agonies of death , as it was to paul in all his pressures , acts . . and as it is to the saints in all their sorrowes a continuall feast , prou. . . a perpetuall christ-tide , a iubilee in the iawes of death , a peace passing all vnderstanding , phil. . for , as the want of this is the racke and gybbet vnto the wicked , the greatest heauinesse and plague , sirach . . . as the wiseman tearmes it ; a plague of plagues , an euill which goes beyond all euill that tongue can speake , as euen a plautus and b seneca haue thought it : the greatest wound and griefe that can be sustained , as salomon determines it , prou. . . nay , the very flashes and prologue to hell , as iudas latomus and hoffmeister haue tryed it in their despayring deaths : so the inioying of a good conscience is the greatest ioy ; c hugo cals it the temple of salomon , the field of benediction , the garden of delight , the treasurie of the king : the house of god , the habitation of the holy ghost ; the booke sealed , and shut , to be opened in the day of iudgement ; the very thing ( saith ambrose d , ) that makes a blessed life , yea , and ( i may adde withall ) a blessed death : for , to vse the words of e bernard , as hee prepares a good dwelling for god , whose will hath not beene peruerted , nor reason deceiued , nor memory defiled , so god prepares a dwelling for him that is pure in heart and soule , psal . . . . and in whose spirit there is no guile , psal . . . of which blessed mansion they haue some taste euen in death , that keepe a good conscience in life . hence is it that the godly take there deaths patiently like sheepe , sing ioyfully like the swanne , as martyres haue done at the stake , and as did our good simeon : when the wicked dye like swine repiningly , like the hiaena ragingly . naturalists f write , that the warme sweet bloud recoyling to the heart of the swanne , tickleth her with such a secret delight , that it makes her sing euen in her death . contrariwise , when the hiaena is in dying , the blacke and distempered bloud gathers to her heart , which makes her sad and mournefull . this is worth applying : the conscience of holy actions so warmes the hearts of gods seruants , with that inward ioy , that they dye singing their hosanna's , tryumphing and reioycing in spirit : but the consciousnesse of wicked wayes and workes of darknesse , oathes , vncleannesse , profanenes , &c. like streames of blacke bloud recoyles backe vpon , and clogs the hearts of the sonnes of belial , which makes them dye as wofully and cursedly , as they haue liued retchlesly and wickedly : oh therefore good readers , who euer you are , ministers or lay-men , keepe a good conscience i intreate you , with god and with man , in all your wayes and walkings , in your courses , callings , functions and tradings ; that in your deaths you may shew your selues the lords sheepe , the lords swannes , like simeon ; not the diuels swine and hels hiaena's . now thou art to be directed in some dueties in thy sicknesse , the probable summoner of thy death : for , though god onely know when death is nearest , he hauing as the keyes of the heauens , and the keyes of the heart , so the keyes of the earth , and of the graue , of life and of death , sam. . . yet it is probable that life is nearest expiring , when sickenes is approaching ; as the wals are nearest ruine , when the cannon is laid to batter them . now these directions i referre to these three heads . first , respect god ; secondly , thy selfe ▪ thirdly , others . in respect of god : first , renue thy former repentance , seeke earnestly to be reconciled to god in chirst ; get more assurance of the mercy , fauour , and loue of god towards thee ; gather together all thy spirituall forces ; striue and wrastle couragiously against diffidence , distrust , infidelitie , and despayre , like an actiue runner , shew some brunts as it were of inward strength , euen when thou seest the goale , and art nearest the end of thy race . now , for strengthening thy faith , and renuing thy repentance the better , take this course . first , when sickenesse or infirmitie ceazeth on thee , consider that it ariseth not from . chance , . fortune , . rawnesse of weather , . ill ayre , . bad dyet , . catching of cold , or the like ( which are eyther no causes at all , or else onely secondarie ) but by an immediate prouidence . secondly , search out the cause for which god afflicts thee , and thou shalt by the light of the word and of thine owne conscience , find , that the cause is thy sin : other causes there may be , as christ shewes in the case of the blinde man , who neyther sinned nor his parents , iohn . . as . tryall of faith ; . of patience , as in iobs case ; . exciting to prayer and repentance , as in ezekias case , esay . . . to preuent sinne , to which nature and corruption inclines ; . the humiliation of pride ; . manifestation of the workes of god oft cause the lord to visit euen his owne sonnes with sicknesses and diuers diseases , but in gods reuealed will , sinne is the ordinary cause , as appeares , deut. . . leut. . &c. sinne caused the aegyptians botches , exod. . . the philistines emerods , sam. . . the widdow of sarepta's sonnes sickenesse , king. . . and therefore when christ cured the bodies of his patients , hee first remits the sinnes of their soules , & so remoues the cause , mat. . . iohn . . as in the blinde man , and the sicke of the palsie . thirdly , when thou hast felt thine owne pulse , and laid the finger on the right cause , which is sinne ; then by examination of thine owne hart find out what speciall sin causeth thy present scourge : oh search thy selfe thorowly , zeph. . . examine thy soule narrowly , psal . . . play the selfe constable , make priuie search in euery roome within the house of thy heart , for thy secret sinnes , as for priuie traytors . fourthly , when thou hast found them out confesse them , bring them to the strict barre of gods iustice , arraigne them ; nay , be thy selfe a witnesse against them ; yea , a iudge to condemne them , as paul prescribes the corinthians , in the like case , cor. . . . and as dauid practised in his owne particular , psal . . . fiftly ▪ supplicate and intreate the supreame iudge of heauen ( that may condemne thee , or repriue thee ) to pittie thee , and pardon thee . ieremy and hosee will direct thee how to put vp thy supplications in forma pauperis , as a poore penitent , and what words to vse , that will plead and preuaile for pardon , lam. . . . hosee . . dauid sets thee an holy president , most beseeming thy imitation , who when hee was sicke , at least vpon the occasion of his sickenes , penned speciall psalmes of repentance ; as namely , psal . . the . the . the . which i prescribe to be read of thee , repeated , and applyed with dauids heart : also , as spirituall physicke , . to purge the ill humours of thine heart ; . to quicken thy dulnesse , . to excite thy deadnesse ; . to inflame thy desires ; . to comfort thy conscience ; . to strengthen thy faith . . to prepare thee to prayer : reade seriously the history of christs passion , recorded , luke . . chap. the . psalme , the . psalme , the . psalme , the . psalme , the . chapter of iob , the . the . the . chapter of saint iohn ecclesiastes chap. . dan. chap. . romanes chap . the . chap. of the apocalypse , cor. . chap. these will giue thee some holy heate . thus thou hast the true preparatiues in thy sickenesse in respect of god : they are the more worthy remembrance because so few follow them ; for alas , how many that haue liued long in the bosome of the church ; are so farre from renuing their ▪ faith and repentance , that when they lye sicke and are drawing to their deaths , they must be catechized ( as christ did nicodemus , and philip the eunuch ) euen in the maine doctrines of faith and repentance ; like as some new conuerted pagans were in the primitiue church . there be few ministers acquainted vvith visiting the sicke , but they shall finde that men that haue beene vnder the meanes , twentie , thirtie , or fortie yeeres ; doe , at the end of all , beginne to inquire as the iewes of peter , acts . and the iaylor of pa●l , acts . what they should doe to be saued ; not yet knowing the meanes and the way to saluation : which argues the great securitie of our age , and contempt of god : oh take thou heede betimes , vse all good meanes before-hand , that thou maist be able in sickenesse , to put in practise these spirituall exercises of repentance and inuocation . the second branch of the sicke mans preparation concernes himselfe ; and that eyther his soule or his body : for the soule . first , the sicke partie must arme himselfe against the feare of death , and feeling of sicknesse . death is very fearefull to all men , euen to the godly , as one obserues well in dauid for all , who though hee were neyther daunted with sauls malice , nor the philistines hatred , nor absolons treason , nor achitophels treachery , nor in grapling with a lyon , nor in fighting with a beare , nor incountring goliah , yet when death beganne to close vvith him , and lay holde on him , then hee cryes out ; oh i am troubled aboue maesure . oh spare mee a little , psal . . . & . . therefore , thus incourage thy present feeling , and greater feare . first , that sicknesse , and so death , is the rod of a father , not the whip of a iudge , the correction , not destruction of a sonne , heb. . . secondly , since it is the lord , say with eli , l●t him doe what seemes good , sam. . . his will be done on mee , in mee , and by mee : on me , in suffering ; in me , by his grace working ; by me , in obeying . thirdly , christ thy high priest and intercessor is euen touched with a fellow-feeling of all thine infirmiti●s , heb. . . fourthly , against deaths feare , . consider the estate of thy life , which life is but a vanishing vapour , iames . . a weather-cocke which turnes at euery blast , a waue which surgeth at euery storme , a reede blowne vvith euery winde , a warfare as doubtfull as dangerous , feare not the vanishing of a vapour , the turning of a weather-cocke . . consider thy body as a body of sinne rom. . the soules prison , the mindes iayle , the spirits cage : no bocardo dungeon , sincke , puddle , pit , is so noysome to the body , as it selfe is to the heauenly inspired soule . now since death is the leauing of this body of sinne , as augustine cals it b : it is not to be eschewed , but imbraced , saith chrisostome c . other incouragements i leaue to their due places . the second dutie which concernes the soule , is this ; thou must set in order thy soule , reconciling and recommending vnto god this desolate darling of thine , after the manner afore said : for , as the sickenesse of the body oft comes from the sinne of the soule ; so , the curing of the one , oft procures the health of the other : but if thy sicknesse be to death , by this course : . thou shalt dye more quietly , . more comfortably , . giue good example to thy visitors , . leaue a comfort to thy suruiuing friends . now , for the performance of these things the better , others ought to assist thee , as others brought the sicke of the palsie to christ , marke . iames tels thee that the elders of the church must be sent for , iam. . . which elders were not onely apostles , but auncient men endued with the spirit of prayer , and gift of miracles ; a gift which not onely many parents had , but euen christian souldiers , saith tertullian , de corona militis , c. . in these times s. iames his rule still holds : though then those gifts cease , yet make thou choyse of such christians , as haue the spirit of admonition , exhortation , prayer , &c. for to their prayers for thee a blessing is promised , iames . . their prayers , if they be feruent , may preuaile for the restoring of thy spirituall life , or corporall health , as the prayers of d elias , e elizeus , f paul , and our g sauiour christ , preuailed for whom they prayed ; but chiefely , send for thy minister , or some faithfull preacher : for , hee will play the part of a spirituall physitian ; . hee can vnrip thy vlcers , search thy sores better then thou thy selfe ; . set before thee thy sinnes ; . cast thee downe by the law ; . raise thee vp by the gospell ; . comfort , . direct , . instruct thee ; . speake a word to thee in due season from god ; . be thy mouth to speake , from thee , and for thee , to god ; . pronounce thy pardon on earth , vvhich shall be ratified in heauen , vpon tryall of thy repentance , iohn . . the practise of the world and worldlings is condemnable in this case : for alas , instead of sending for knowing and zealous men , which could comfort them with such consolations wherewith they themselues haue beene comforted , cor. . . and in some measure restore them , gal. . . they send for their carnall friends , entertaine and welcome profane men that come to visit them ; from whom they receiue as much comfort as iudas did of the scribes and pharisies , when hee was in despayre , mat. . . . first , eyther they say nothing to them ( like iobs friends , that were silent seauen dayes , iob . . ) and in silence looke vpon them ( like a deere at gaze . ) secondly , or else they speake to little or no purpose ; saying to the sicke partie , they are sorry to see him in such a case , they would haue him take ( that which themselues want ) a good heart , and be of good courage and comfort , but wherein and by what meanes , they cannot tell . others more vainely and profanely , that they doubt not but hee shall doe well enough , and recouer , and that they shall be merry and drinke and carouse together , as they haue done before , &c. and they will pray for them if they will , when alas , all their prayers are nothing else , but the apostles creede , or the tenne commandements , and the lords prayer vttered without faith , feeling , and vnderstanding ; and this is the common comfort that sicke men get of their neighbours and friends , when they come to visite them : alas , we may say ( as iob of his friends ) miserable comforters be they all . secondly , herein many men are also culpable , . that they eyther send not for a minister at all ; . or else for such a one as is as good as none , a cloud without raine , a dry pit without water ; such a one as wants the tongue of the learned , to speake to him , or the heart of the humble , to pray for him , vnlesse in saying ( as they say ) some set prayers ; which good sir iohn is as farre from truely praying , as the sicke patient is from profiting by them . or thirdly , if they send for a minister it is preposterously , when it is too late , in some maine exigent , when they see no vvay but one ; oh then send for a preacher , send for a minister , as pharaoh in his deepe distresses , knowing no meanes of euasion , sends for moses , and sends for aaron , exod. . . whom in his welfare hee both despised and despited . if iannes and iambres , astronomers and astrologers , could haue helpt pharaoh , moses and aaron should neuer haue beene sought to , nor god by their meanes . if physitians and galens art , natures simples ( nay , with some , if sorcerers , and white witches and sathans power ) or the vertues of the waters , or ought else , could comfort their soules or cure their bodies , the preacher should be vnsought to , or vnsent for of many , that in their health haue hated him and his doctrine , as much as ahab hated michay and his ministery , kings . . oh what an vnequall course is this , that although till help be had for the soule , and sinne , which is the roote of sickenesse , be cured , phisicke to the body seldome auailes ? ( for which cause the physitian should beginne where the diuine ends ; ) yet vsually the diuine beginnes when the physitian makes an end ; nay , oft when life is making an end : the physitians are sent for in the beginning of sicknesse , wee in the end of life , when a man is halfe dead ; yea , when he lyes drawing on , and gasping for breath , as though we were able then to worke miracles , and recouer him . if i knew not these things by experience , if i had not beene present with some , of whose sickenesse i neuer heard , till i came to the closing vp of their dying eyes ; if i had not spent much spirits with some that were no more intelligent what i prayed , or what i said , then stockes and stones , who for a good space before , in their sicknesse , had strength of memorie and naturall powers , i should not now so occasionedly haue giuen thee a caueat to preuent the like preposterous course , when god casts thee on thy sicke-bed . now followes such duties as concerne the body of the sicke man : they are two ; ▪ vsing , . right vsing the meanes . the meanes is , good and wholesome physicke , which we must esteeme as an ordinance of god for our recouery in this case . for how euer many ( chiefely the vulgar and common people ) despise physicke as a thing needlesse and vnprofitable , hauing from blindnesse and ignorance a preiudicate opinion of it , yet the scriptures approue it , mat. . . the saints of god haue practised it . ezekias by the prophets prescription , applyed to his boyle , a lumpe of dry figges , kings . . which figges , euen galen prescribes as an ordinary medicine to soften and ripen tumours in the flesh : therefore the cure was not altogether miraculous , ( as some thinke ) but in part naturall . besides , did not the samaritane , luke . . poure into the wounds of him that trauelled from ierusalem to iericho , wine and oyle ; which valesius makes a right physicall practise ; wine seruing to clense the wound and ease the paine within ; oyle to supple the flesh , and asswage the paine without : to which kinde of curing it seemes esay hath relation , esay . . besides , as the phrase is , as there is no sore but there is a salue for it , so god hath giuen vnto some men , art and skill , how to apply the medicinable vertues that are in beasts , birds , fishes , hearbes , plants and fruits , &c. to the cure of man : which who so neglects , neglects the meanes , and so directly tempts god ; in which respect his death can neyther be so comfortable , nor conscionable , as if hee had submitted himselfe to this ordinance of god. therefore since thou maist vse physicke lawfully and commendably , let it be thy care in the second place , to make choise of such a physitian , as is skilfull and conscionable . i know there are some of great h iudgement , that doe accept against the skill of those physitians that administer to their patients vpon the bare inspect of their vrine , without further knowledge of their estates ; affirming this iudging by the vrine to be very deceitfull , since the water of him that hath the plurisie , or the inflamations of the lungs , or the squinancie , as also of him that hath a quartan , or any intermitting feauer ( chiefely if they haue kept a good dyet from the beginning ) lookes , for substance and colour , as the water of a vvhole man. others take also exception against those which will administer no physicke , nor vse phlebotomie , without the direction of iudiciall astrologie , a supposed art , in which there is much superstition , little certainetie i , whereas it is thought that it is a farre better course to consider the matter of the disease , with the disposition and ripening of it , as also the courses , and symptomes , and crisis of it , then to minister purgations , and let bloud ▪ no otherwaies then they are counselled by the constitutions of the starres . but i meddle not with their mysteries ; i see but with others eies in this case ; i know the cobler is not to goe beyond his last , onely make thou choyse of a meete physitian for thy health , as thou art carefull of a good lawyer for thine estate , and of a good diuine for thy soule . meddle not with emperickes , quacksaluers , women●physitians , and the like , who oft doe more harme then good . now , in the third place , vse this meanes of physicke conscionably : . let it be sanctified vnto thee ( as thy meate and thy drinke ) by the word of god and prayer , tim. . . commend it to gods blessing for restoring of thy health , if it be the will of god. . humble thy soule , that god may heale thy body . . perswade thy selfe that it can neyther preuent olde age nor death , but still prepare thy selfe for thy departure . . relie not onely vpon the meanes , but waite gods leasure in blessing the meanes . . if thou recouer , be thankefull to god : a dutie much neglected ( as it was of ezekias , as also of the nine clensed lepers in the gospell ) so of many in our daies , for which the lord is angry euen as hee vvas vvith them , chron. . . luke . . vvherein they are more vnthankefull vnto god then the ephesians were to esculapius , that writ in tables all the cures done by physicke , and hung it vp in diana's temple , where hipocrates found it . thus thou hast the dutie to be performed in sickenesse both in respect of thy soule and body , for the furtherance of thy peaceable departure . i should now conclude , but that the cursed custome of the world cals mee in conscience to condemne the practise of those , that contrary to these prescriptions , from the word , in their sicknesse , seeke for help from sathan , ( as ahazia that sent to baalzebub the god of ekron ) and that eyther directly , or secondarily , when they runne to coniurers , south-sayers , charmers , inchanters , witches , wizards , wise-men , and wise-women , ( as the vnwise deluded country-people call them ) who are in farre more respect with the common people ( and some great ones too ) and more sought after , then eyther god is sought to by prayer , or the physitians for physicke : for , if any of these simple soules be in any extremitie , by sicknesse or diseases , or their wiues , children , &c. euen as they doe also ( like beasts ) for their beasts and cattell : such a wise-man , such a wise-woman , such an old hag , such a white witch , such a shee-diuell must be sent to . alas , what is this , but to runne from the god of israel to the god of ekron , from samuel in ramoth , to the witch at endor , from the riuers of samaria to the waters of damascus , from the liuing to the dead , from god to the diuell ? what is this but to fall downe and worship the diuell , to sacrifice to him with the poore virginians , and the heathenish sauages ? oh atheisticall sots , is there not a god in israel ? therefore take thou heede of this cursed course , and satanicall practise in thy sicknesse : for alas , to runne a whoring afrer such , is not the way to cure thee , but to kill thee ; for this haynous sinne vsually prouokes the lord to plague the practisers of it , euen with death it selfe , as the lord himselfe threatens , that hee vvill purposely set his face against those that worke with spirits , &c. yea , and that he will cut them off to from amongst his people , leuit. . ▪ so the lord verified this threat in ahazia : for , because hee did seeke to baalzebub , and not to the god of israell , in his sicknesse , god sends elias directly to tell him , that for that cause , hee should not come downe from his bed , but should dye the death , as indeede hee did , kings . . so saul was slaine notwithstanding that he went to the witch at endor , sam. . oh that our common people would reade and remember this , that in stead of getting helpe by such satanicall meanes as thy vse , they prouoke the lord ( as paul tels the corinthians in another case , of receiuing the sacrament vnworthily , cor. . . . ) to plague them eyther with further diseases , or else with death it selfe , as hee did saul and ahazia . secondly , suppose thou shouldest get help , it is by the diuels meanes , and who vvould goe to such a filthy physitian ? thirdly , if by this meanes thou be relieued , thy soule is a thousand times more preiudiced ; the cure of thy body is the curse of thy soule ; thou procures the health of the one by the sicknesse of the other ; so thy salue is worse then thy sore : therefore when sathan and his instruments can helpe thy health , so much as superstition and idolatrie in seeking to them , hinders thy saluation , then i shall say to thee ( as elizeus to naaman ( goe in peace , euen to the house of rimmon . others there be that vse other meanes , which haue no warrant : of which kinde are those that vse any manner of charmes or spels , or that hang about their neckes characters and figures , eyther in paper , wood , or waxe , &c. which are all vaine and superstitious , because neyther by creation , nor by any ordinance in gods word they haue any power to cure diseases : for , words doe onely signifie , figures can but onely represent . indeede i confesse , there are some things that haue some vertue in them , being hung about the necke , as white k peonie in this kinde , is good against the falling-sickenesse ; and wolfes-dung , tyed to the body , is good against the collicke ; so there are many the like , which haue not their operation by inchantment , but from an inward vertue : but all amulets and ligatures , &c. which worke not by some virtuall contract , must needes haue their power from the diuell . the last dutie which must be done in sicknesse , is relatiue , concerning others : of which briefely , euen as wee haue spoke of those that concerne god and our selues . others i call eyther our enemies or our friends : those without vs , or our owne families . first , to thy enemie thou must be reconciled ; forgiue him , and desire to be forgiuen of him : thou art now about not to offer a lambe or a bullocke , as in the leuiticall law , but thy selfe , thy body , thy soule a sacrifice to god , rom. . . oh then first be reconciled to thy god ere thou offer thy gift , mat. . . now , if the party whom thou hast iniured , eyther be absent , or present and vvill not relent ; yet thou in seeking peace hast discharged thy conscience , and god will accept thy will for the deede . secondly , if thou hast wronged any man by any manner of iniustice whatsoeuer , secretly or openly , thou must make restitution , euill gotten goods must be restored , be they gotten by vsury , oppression , extortion , keeping the pawne , the pledge , or by any sinister meanes whatsoeuer : the lord strictly inioynes it , leuit. . vers . . . . . zacheus practised it , luke . the law of nations and of nature approues it , and the very law that is writ within vs doth presse and vrge it . the practise of the world is against both these rules : for alas , are there not many whose malice is ( like coales of iuniper ) vnquenchable ? the throwing of dust amongst buzzing bees , makes them quiet ; but the summons to their dust , causeth not some to leaue their waspishnesse : they carry wrath boyling within their breasts , as in a furnace , euen to tophet , the fire and furnace of hell ; neuer purposing to forget nor forgiue ; nay , wishing that their very spirits could torture and torment their enemies after their dissolution . and for restitution , how few be there that once dreame of it , much lesse determine it ? in which case they come farre short of iudas , who at his desperate death would restore those thirtie pieces which hee got in life with the price of bloud , mat. . . . in which those men doe not onely preiudice their owne soules , but their children also and posteritie , euen in earthly things , in leauing to them riches wrongfully got , which bring deseruedly the curse of god vpon all the rest of that estate which they bequeath vnto them ; according to the phrase : de male quaesitis vix gaudet tertius haeres . goods euill got , who ere enioy them , helpe not the third heyres , but annoy them . like that coale of fire which the rauenous eagle carryed to her nest , which set all the rest of the nest on fire . thirdly , thou must haue a speciall care to prouide for the peace , welfare , and prosperitie of those that are committed to thy charge , that it may goe well with them after thy death . the magistrate , after the example of moses , ioshua , and dauid , must prouide for the godly and peaceable estate of that towne , citie , or common-wealth , ouer which hee is set , that pure religion may be maintained , outward peace established , ciuill iustice executed , &c. the minister , as much as he can , when he is in dying , must cast to prouide for the continuance of the good estate of that flocke , ouer which the holy ghost hath made him ouer-seer . thus our sauiour himselfe , the chiefe shepheard , had a care of his flocke , ere hee left them ; hee moderates the mourning of the daughters of ierusalem ; giues commission to his disciples to teach all nations , mat. . ● . comforts them with the promised comforter , iohn . , thus peter endeuoured , that those to whom hee writ and preached , should haue remembrance of what hee taught them , euen after his departure , peter . . if peters pretended successors stood not so much on their personall succession , as they should in the right of succession , labouring to imitate the doctrine of peter , of the prophets , and apostles ; nay , if this care of doctrinall succession were in the ministers of the reformed religion , wee should not haue here so much blindnesse and ignorance , where once was light ; there so many schismes , errours and heresies , where once was an vnitie in veritie ; else-where so many wolues come into the roomes of faithfull pastors , acts. ver . . thirdly , if thou beest a master of a familie , thou must set thine house in order , as the prophet from god commands ezekias , esa . . . now for as much as all scripture is from god , tim. . . pet. . . and all examples are for our learning , rom. . what vvas said to ezekias , is said to euery man , set thine house in ordrr . for , order ( saith nazianzen l ) is the mother and preseruer of all things . now for the procuring this order in thy familie , doe two things : . concernes the temporall : . the spirituall estate of thy familie . for the first , make thy will and testament , thou shouldest make it in thy health , as abraham did m , who in his health makes a will and giues legacies : but chiefely in thy sickenesse , as did isaack n ; and iacob in that propheticall testament of his . gen. . so some thus set downe christs will on the crosse o : he giues his soule to his father , his louing mother , to his beloued disciple iohn , his body to ioseph of aramathia , to the penitent theefe paradise , to the iewes his heartiest desires , when hee prayes for them , &c. now , it is not a matter of indifferencie , but a thing that conscience bindes thee to , euen to make a will , and to distribute thine inheritance , as siracides counsels , syr. . . for thus discharging a good conscience , thou maist more freely depart in peace , as a man takes his iourney more freely when hee hath set his house in order . secondly , so thou cuttest off many contentions , and stayest many suites in law. thirdly , thou takest away scandall and offence , and so preuentest a woe threatned , mat. . . fourthly , thou shalt be thought a wise man , and not dye like a nabal and a foole , in setting all at sixe and seauen , and so shalt leaue behinde thee a good name , as a precious oyntment , eccles . . . fiftly , thou shalt in this imitate god , vvho is the god of order and not of confusion . now in the manner of making thy will , let the rules be , . the law of god , . of nature , . of that nation whereof thou art a member , . of common equitie . if thy will be against any of these rules , it is culpable . first , then it is gods will to preferre thine owne bloud , in disposing of thy estate , before others ; as god tels abraham , that eliazer , a stranger , shall not be his heyre , but his owne sonne , gen. . . the like , god commaunds the israelites , that if any man dye , his sonne shall be his heyre ; if hee haue no sonne , his daughter ; if no daughter , his brethren ; so descending still to the next of kinne , numb . . . . it is a fault then for any man to alienate his goods or lands wholy from his bloud and posteritie , the light of grace and of nature to , condemnes it ; euen the very schooles of p plato and q aristotle . secondly , those are culpable , that giue all to the eldest , and little or nothing to the rest ; or all to sonnes , nothing to daughters : for , though it be equall that the eldest haue more then the rest : first , because he is the eldest , the re●ben , and first strength of the father . secondly , because stockes and families are preserued in their persons . thirdly , that they may doe speciall seruices to the common-wealth : yet it is exceeding vnequall to giue so much to the eldest , as though he should be my young master , and a gentleman , and the younger borne to beare the wallet ; as though he onely were a son , and the rest illegitimate . fourthly , in the lawes of equitie , remember him with something , or her , in thy will , that haue beene trusty and faithfull seruants to thee : gratifie in thy death , their loues , labours , and strength spent for thee : deale not with them ( as the spaniell with the water ) shake them not off when thou hast no more vse of them . secondly , allot some legacies to thy friends , as memorials of thy lasting loue . thirdly , as thou art able remember the chruch of god , and those that are in it , poore ministers , or poore members . fourthly , such societies in the common-wealth as thou hast liued in . now , concerning the spirituall estate of thy family , teach , instruct , exhort , admonish , and pray for euery particular person in thy familie . in this , reade , and imitate the example of dauid , kings . the whole chapter . exhort thy wife to be the spouse of christ ; thy children , gods children ; thy friends , gods friends ; thy seruants , gods seruants : so shall god , and gods spirit , giue that testimonie of thee , that hee did of abraham , gen. . . euen for instructing thy familie after thee . the practise of these precepts concernes thy peace , both in sicknesse and in death . lastly , when thou feelest death approaching , comming neare to the agonie and pangs of it ; then , vvith the marriners , stearne aright , to get into the hauen : there is the greatest danger , and if recouered the greatest ioy . now labour , as thou hast liued , so to dye by faith. now apply the promise to thy soule ; trust in it , let it quicken thee , as it did dauid , psal . . . comfort thy selfe ( as that persecuted patriarke did , when death was before him ) euen in the lord thy god , sam. . . now let god be the strength of thy heart , euen vvhen thy flesh fayles , and thy heart also , psal . . . now vvith the israelites , looke to him vvith the eye of faith , of whom the brazen serpent was a figure , euen when the serpent death imbraceth thee to sting thee , iohn . . now call to minde all the former mercies of thy god , to thy soule , and suck spirituall sweetnesse from them . now , vvith moses , cry vnto god , euen when thou seest the dead sea , ( as hee the red sea ) before thee , exod. . now pray with all thy powers and spirits ; loue the lord vvith all thy heart and affections ; reioyce that thou art going to meete thy bridegroome : now mourne and weepe more then euer , that thou hast offended so good , so gracious , and so louing a god : now , with ezekias , remember thy former sinnes , in the bitternesse of thy soule , turne thy selfe to the wall and weepe in the secret silence of thy soule , esay . . that so thou vvashing thy soule with penitent teares , thy christ may , at that instant , vvash away the pollutions of it vvith his bloud : that so it may be presented spotlesse before the lords tribunall , vvhither it is approaching : that so ( as it is said of the doue and the eagle , that when they haue plunged their vvings in the water , they are better fitted for their flight ) thou plunging thy selfe into the troubled bethesda poole of thy repentant teares , distilling from the limbecke of a remorcefull heart , thy soule may take the wings of a doue , and flye out of the cage and coate of thy body , to her eternall rest in abrahams bosome . now with simeons heart , sing simeons song : now awaken all thy powers , to praise the lord ; so ( as in singing wee ascend to higher notes , ) thy soule leauing the earth of thy body , shall with the larke mount still higher and higher ; nay , it shall be carryed vp on the wings of wayting angels , till it be transcendent amongst the quires of those heauenly hierarchies , that sing continuall halleluiah's vnto the once incarnate , now deified lambe , euen simeons lord , that sits vpon the throne . to whom , with the father , and the eternall spiri● ▪ a trinitie in vnitie , and vnitie in trinitie , as his due , and our duty , from the ground of our hearts and soules , be ascribed all honour , glory , power , maiestie , and mercy , of vs and all churches ▪ now and for euermore . amen . necessary incouragements , and comforts , against the grieuances of seuerall crosses . because that many are too much deiected , and disconsolate , at the death of their friends , parents for children , children for parents , husbands for wiues , and wiues for husbands , brother for brother , and friend for friend , mourning ( like * rachel for her children ) and will not be comforted : let these motiues moue thee to take truce with thy teares , and not to sorrow as did the heathens without hope . know and acknowledge that it is god that hath taken away thy friend , the pleasure of thine eyes , thy wife , or the like ; therefore , as god said to ezekiel in the like case , mourne not , nor weepe , neyther let thy teares runne downe : cease from sighing , and make no mourning for the dead , ezek. . . . murmure not as did the rebellious israelites , when their brethren were taken away , numb . . . kicke not against the pricke . act. . . resist not god with a stiffe and vncircumcised heart ; act. . . but , like an obedient childe , imbrace the stroke of thy father , and kisse the rod. . the saints of god haue beene patient spectators of the deaths of as neare and deare friends , as any thou hast parted withall ; whose patience , in this crosse , i propound vnto thee to imitate , as iames propounds iobs patience to be imitated in euery crosse , iames . . thus adam and eu● saw the death of their sonne abel , gen. . noah the destruction of the whole world , by the deluge , gen. . abraham , of terah his father , gen. . . so , of his deare wife sarah : gen. . . l●t , of his wife : gen. . isaack , of his mother , and of abraham his tender parents : g●n . . . . iacob , of his father isaack , gen. . . of his beautifull and beloued rachel . gen. . . thus when aaron saw his two sonnes , nadab and abihu , deuoured with fire from the lord , hee held his peace : leuit. . . . iob blessed god as well when his children were slaine , as his goods imbezeled : iob . . . for eli lamented the losse of the arke , rather then the slaughter of hophni and phinees ; for which his daughter in-law also was more moued , then for the death of her husband : sam. . v. . . . . . dauid more bewayled the spirituall death of the soules of ammon and absolon then the corporall deaths of their bodies , thy dying in their sinnes of incest and treason a sam. . . lastly , the virgin mary and iohn the disciple , stood by the crosse of christ in his passion , onely with compassion b , without that outward lamentation which christ condemned in the daughters of ierusalem , and in them , immoderate mourning in all ; mat. . . luke . . which particulars , chiefely the last , as ambrose applyed them in his funerall oration of valentinian the emperour , so they must be laid to heart in our application and imitation in euery funerall . if hee dyed in the faith of christ , hee is translated ( like enoch ) from this life to a better ; from this vaile of misery to eternall glory : hee is a citizen of heauen , an inheritor of a kingdome . sorrow not for his triumph , he is gone to possesse a crowne in glorification , which was granted him in predestination , promised him in vocation . hee is blessed , being dead in the lord , apoc. . hee is returned home to his fathers house ; hee is gone to his better friends , euen to the companie of innumerable saints and angels , and to the spirits of the iust , heb. . . . mat. . . reu. . . mat. . . thes . . . hee is inseperably vnited vnto god , the chiefe and perfect good : first , whom to see is tranquillitie : secondly , whom to rest in is securitie : thirdly , to enioy is felicitie . being incorporated into that citie ; first , whose king is veritie : secondly , the lawes charitie : thirdly , the dignities equitie : fourthly , the life eternitie ; in which hee shall be sempeternally blessed , ioying in , and inioying , first , a certaine securitie ; secondly , a secure tranquillitie ; thirdly , a safe iocunditie ; fourthly , happy eternitie ; fiftly , an eternall felicitie . he is now married vnto his bridegroome christ , to whom his soule was contracted in earth , and the marriage-feast is now solemnized in heauen : now , thy mirth , not thy mourning , becomes a marriage , hos . . . mat. . phil. . . iohn . . & . . luke . . . reu. . . consider that his warre-fare is now at an end : his iourney is finished , and his worke is accomplished : if god had had any more worke for him to haue done , hee should haue liued longer : for , as god sweepes away the wicked when they are at the height of sinne , as hee did er and onan , gen. . the sodomites , hophni , phinees and absolon ; so the godly in the height of grace . he was here a pilgrime and a stranger , as were the patriarkes , abraham c , isaack d , iacob e dauid , and the rest ; now he hath hoyst vp sailes , hee is gone home into his owne country , therefore why shouldest thou grieue at his happy voyage and safe arriuall ? thou hast not lost him * , but left him ; hee is not dead but departed ; nay , ( as christ said of iairus his daughter , and f lazarus , ) thy friend , thy damz●ll , thy daughter , be it hee or shee , is not dead but sleepeth ; and ( as g martha beleeued ) there shall be a time when they shall waken . now , what mother grieues that her vnquiet childe sleepes and takes the rest ? many weepe because their children will not , or cannot sleepe , few because they doe sleepe . hee shall be restored vnto thee againe at the resurrection of the iust , euen in his body , psal . . . iob . . iohn . . as his soule is now immediately gone to god , as did the soule of lazarus , luke . . of stephen , acts . . of the penitent theefe , luke . . yea , of christ himselfe , verse . where it remaines in ioy , mat. . v. . & . so the body shall be re-vnited to it againe , participating with it in glory h vnspeakeable and i euerlasting . therefore mourne not excessiuely for him , like the gentiles , the epicures , and sadduces that haue no hope of the resurrection . though hee cannot come to thee , as the dead diues desired , luk . . yet ere long thou shalt goe to him , as dauid said of his deceased k childe ; yea , thou shalt in all probabilitie , know him againe , in thy glorification , as adam knew eue in the creation l , and as peter knew moses and elias m in christs transfiguration . therefore haue patience for his absence , till you meete againe to your more mutuall comfort , as n iacob met with ioseph in a better place . his better part is yet liuing , his soule is immortall , iohn . . . onely the cage of the body is broken , and the soule , like a bird , hath taken vvings , and is at rest . his estate is now bettered , and farre more blessed then it was : of a bond-man being made a free-man . freed by death : first , from sinne , rom. . . to which here hee was solde o , as ioseph p was solde to the ishmaelites . secondly , hee is freed from the miseries of this life , the punishments of sinne q , as from a prison , by this goale-deliuery death : his paines r in this life s , concluding in the pleasures of the next . thirdly , hee is free from the gunne-shot of the world , and from those euils which are fore-told in the last times , mat. . luke . . . tim. . . . tim. . . ad . chap. . ver . . . pet. . . . . fourthly , from the vanitie vnder which all the creatures groane . rom. . . . . fiftly , besides , hee is with tryumph and honour recalled from exile and banishment , as was once themistocles amongst the athenians , and iphtah amongst the israelites , to receiue dignities in his owne country , from whence his soule came . now , are any parents sorie , when their children , of bond men , are infranchized ; of prentises , are made freemen ? is any man grieued that his distressed and disgraced friend is recalled home from banishment , and that by the king himselfe ? now , this is thy case , if thou take paines to apply it . in thy exceeding sorrow thou laments what could not be preuented : for hee vvas one of the sonnes of adam t , therefore borne to dye u ; hee could not escape the stroke , as the swallow by flying . for , the god of nature now confirmes the principles of nature ; that whatsoeuer hath motion by generation , must haue a cessation from motion by corruption . thy case is not alone , but thou hast millions and thousands , both in the christian and heathenish world , sayling , at this instant , all along with thee in the sea of sorrow , driuen with the windes of their owne sighes and sobs , for the like , or greater crosses then thine , bewayling publike and priuate calamities . therefore if companions in griefe ( as the phrase is ) mitigate griefe , then let societie asswage thy sorrow . thy impatient sorrow , . hurts thy selfe , . preiudiceth thy health , . consumes thy moysture , . occasionedly shortens thy life , . discontents thy friends , . displeaseth thy god : therefore eyther moderate it , or leaue it off : or , ( which is best of all ) turne the streame of it , from a naturall to a spirituall , from a carnall to a christian sorrow for thy speciall sinnes , which is that godly sorrow x commanded of god , y practised by the saints , z causing repentance vnto saluation , neuer to be repented of . thy extreame sorrow for the dead is as fruitlesse as faithlesse , as vnprofitable to the dead , or to the liuing , to others and thy selfe , as vnpleasant : therefore let dauids considerations when his childe was dead , be thy directions , sam. . . . the lord is still liuing , who is thy head , thy husband , thy father , thy mother , thy brother , thy sister , all in all vnto thee , if thou hearest him , belieuest in him , and obeyest a him : therefore , as dauid in another extreamitie , comfort thy selfe in the lord b thy god : happy is hee that is ready to leaue all for christs sake c ; that can say with one of the auncients , d my god and all things : my god , my guide , my rocke , my defence , my saluation e , therefore that loue which thou diddest beare to them that are gone , sequestrate it from the dead , and reflexe it vpon god : there is danger in our earthly loue , whether naturall to our childe , coniugall to our marriage mate , or morrall to our friend : in which vvee may soone offend , in the defect of too little , or in excesse of too much . for which cause , god being a f iealous god , and not enduring that our hearts g should be set on any thing in louing it , too much , ouer , or aboue , or besides , or equall with himselfe , oft depriues vs of our loued idols . therefore hee hath crost the loues of his dearest saints in this kinde : of two wiues iacob● rachell dyes , which hee loued aboue leah h ; of twelue sonnes , iacobs ioseph is solde , his dearling , more then the rest i ; of many children , dauids abs●lon and adoniah k , whom hee most pampered , soonest perish ; of all dauids friends hee soonest sorrowes for his best friend ▪ his halfe-soule ionathan . thus perhaps it is with thee : thine owne l sheepe from thine owne bosome , thy turtle-doue , thy louing hinde , thy wife , the fayrest male-lambe in thy folds , thy heyre and eldest sonne , thy strength , thy reuben , or thy friend , thy second selfe , is taken from thee ; perhaps thy heart was more vpon them then vpon god , therefore god hath taken away the occasion of thy idolatry . then there is danger in earthly loue , but there is no danger in louing , ouer-louing , our louing god. the speech was as seasoned , as the heart was sanctified , which i once heard of a young gentlewoman ; lord , thou hast depriued mee ( quoth shee ) of my deare husband , of mine onely sonne , whom i loued too dearely . i see now thou wouldest haue my whole loue thy selfe : lord , take it all , thou shalt haue it , thou art worthy of it , it is too little for thee . lastly , thinke with thy selfe , that if those whom thou bewaylest were sensible and capable of thy immoderatenes in this kinde ( as they are not ) they would say vnto thee , as god said to m rachell , and christ to n iairus , and to the o widdow of nain , lamenting their children , weepe not : nay , as hee said to the bewaylers of his passion , p weepe not for mee , but weepe for your selues : i am well , your case is worse ; i haue conquered , you are still fighting ; i am in the hauen , you are fluctuate on the sea : and therefore as it would be a meanes to restraine the papists idolatrie in praying to saints and angels , if they had but eyes to see how they inforce vpon them this idolatrous worship , which themselues haue q prohibited , and directed vnto god : so leaue thy sorrowing , till thou consider how little notice they take of it , how little they desire it , or delight in it , for whom thou sorrowest : being to no more purpose , then to pray to the dead , or for the dead , which is grosse superstition . this made euen e●nius the heathen poet , forbid that any should weepe for him after his death ; which , solon and others ambitiously haue desired . other motiues might be vrged , to moue thee to moderation in this point ; yet i would not so reforme this abuse in the excesse , as though i condemned the meane in mourning : this were to runne from one extreame to another : let this therefore conclusiuely determine for thy judgement , and direct thy practise , that it is lawfull to deplore the departure of the dead ; as the r aegyptians lamented iacob seauentie dayes , and his children seauen dayes ; as s abraham mourned for sarah , the t israelites for moses , for u aaron , for x iosias , for y samuel , z dauid , for absolon , for a ionathan , for abner , the faithfull for steuen , the women for dorcas , &c. yea , the very cruell scythians , hircamans , sabeans , the sauage indians , lothopagians , &c. howsoeuer they be not so curious in burying their dead is we : some casting them on dunghils , some vnto dogges , some into the sea , some into the fire , &c. yet they shew some motion and mourning for them . then , if iewes and pagans mourne ; why not christians ? and indeede as it is a curse to the vvicked . as it was to ieconiah , that none shall say , alas for them , when they are dead , ier. . . so the godly ought to be lamented : first , because they did much good in their places , acts . . secondly , because the world was bettered and blessed by them , prou. . . thirdly , wee may feare some iudgements after their departure , esay . . fourthly , because the wicked will be more ready to sinne , and there are fewer left to pray for the vvicked , and to stand in the gap , as did abraham , moses and phinees . fiftly , because they vvere worthy lights and ornaments in the church or common-wealth where they liued , lam. . . as was iosias , for which cause we may euen weare mourning apparrell to expresse our sorrow . so the wicked to , may be bewailed ; because , for ought wee know , they are gone downe into the bottomlesse pit of perdition , the place for wicked men , psal . . . the place whither b corah and dathan , and c iudas , and d absolon went vnto , for ought that is to the contrary : yet wee must mourne in that meane : first , that wee discouer not our owne selfe-loue , because we haue lost some good by them : secondly , nor hypocrisie , in seeming to mourne : thirdly nor distrust , as though there were no resurrection : thes . . fourthly , nor excesse , knowing that they are but gone a iourney , and wee shall quickely ouer-take them : no for euer sent away from vs , but for a time sent before vs. comforts against the crosse of sickenesse and diseases , howeuer intollerable and incurable . because sickenesse and diseases , which distresse and distemper euery part and power of the whole man , are very burthensome to the flesh : as , besides their present paines , being the heraulds and fore-runners of death , tending to the dissolution of nature , let these considerations be so many cordials and spirituall lenitiues , to mitigate and asswage the extremities or permanencie of thy dolours in eyther kinde : for , misery commeth not out of the dust , neyther doth affliction spring from the earth . iob . . consider that this visitation is the message of the almightie god : it comes not by chance or fortune , colds , surfettings , sweatings , &c. are but the meanes , gods hand throwes this stone at thee , for it was hee that smit a pharaoh , and the aegyptians , and the b philistines , &c. and cast c ezekias vpon his sicke couch . therefore storme not , murmure not , hee hath sent it , and who hath resisted his will ? rom. . consider the nature of this god , vnder whose hand thou groanest ; that hee is rich in mercy , of tender compassion , abundant in goodnesse and truth , and loueth thee in his christ , correcting thee of loue as a father , not punishing thee as a iudge : for though these sufferings be plagues to the wicked , as were the plagues of aegypt , of sodome , and of moab , yet to thee and all the elect in christ , they are but fatherly chastisements . consider gods gracious ends and purposes in these thy visitations . first , to draw thee to the sight and sense of thy d sinnes , the cause of this effect ; that so repenting of them , thy soules sicknesse may be cured . secondly , thou art iudged in this kinde , and chastened of the lord , that thou shouldest not be condemned with the world , cor. . . thirdly , to breake and pull downe the pride of thy heart , a sinne which the lord abhorres and detests , both in the wicked , as hee did in herod , acts . and in his owne children , as in ezekias , chron. . . for which cause he brings downe thy heart through this heauinesse , because thou hast rebelled against the word of the lord , psal . . v. . . fourthly , to trie thy faith and patience , whether thou wilt kisse his rod , and cleaue to him in aduersitie as thou promisest in prosperitie : for , god delights to try his like gold in the fire ; as a master tryes the fidelitie of his seruant , and a father the obedience of his childe : and therefore according to the sinceritie and measure of our graces in this life ( as wee see in gods proceedings with abraham , iob , dauid , yea christ himselfe ) shall our tryals and our afflictions be , both inward and outward . fiftly , to shake off thy carnall securitie : for prosperitie makes thee forget god , as did the israelites , manasses , c dauid , &c. but this visitation driues thee home by weeping-crosse to thy father , as it did them and the prodigall childe , luke . remember that thou worthily deseruest this crosse of sickenesse , as a punishment for thy sinnes , the sinnes of thy youth and of thy age , omissiue and commissiue : sinne being the cause and originall of all diseases , agues , feauers , consumptions , plague-sores , leprosies , and the like , leuit. . v. . . . iohn . . therefore as god from time to time hath visited the sinnes of others , both of the righteous and the reprobates , so hee hath found out thee : hee that punished the israelites with diuers and sundry plagues , for f rebelling against moses and aaron , and for g murmuring against god , hee that plagued h pharaoh with frogs , lice , bloud , death of the first borne , and drownings , for contempt of god , hardnesse of heart , and oppression of his people . hee that smit the i philistines with emerods in their secret parts , for their abuse of the arke : king k vzziah with leprosie , for abusing the priests office : gehezi , for his l couetousnesse : the m bethshamites with death , for prying into the arke : the n corinthians with sickenesse and death , for profaning the lords supper : o asa with diseases in his feete , for imprisoning the prophet : p domitian , q hadrian , r valerian , dioclesian , maximinus , iulian , aurelian , arnolphus , antiochus , herod , and others , vvith incurable diseases and death it selfe , s for their pride , blasphemie , persecutions of his children , and the like sins : cerinthus , arrius , and others within the church , with sodaine iudgements for their blasphemous heresies ; nay , euen his owne people with the plague of three-score and ten thousand men , for the mistrust of dauid his seruant t , that god which neuer suffered sinne to goe vnpunished in iustice , if it were not pardoned in mercy : he that sees no iniquitie in iacob u , nor no sinne in israell , in couering the transgressions of his children x , and remitting the eternall punishment to the penitent in respect of their soules : yet there are causes sufficient for him , some secret , some reuealed : . both in respect of god : . of his church : . of the wicked : and . of thy selfe ; that he should exercise thee with temporall afflictions here , as he did dauid y , as with sickenesse , diseases , &c. therefore , as the israelites found out achan the theefe z , the cause of their plague ; the marriners , ionas a , the cause of their storme , whom they punished condignely : so , finde thou out by a diligent search , thy achan , thy ionas , thy speciall sinne , which occasions this blast and storme of sickenesse : put achan to death , crucifie that sinne , cast ionas into the sea , drowne it , or wash it in a floud of teares , as did peter b , and ezekias c ▪ and christ will wash thy wounds vvith his bloud , he will recouer thy soule and restore thy sicke body , if it be good for thee , or renue thy state in a heauenly mansion prouided for thee d . depend vpon god for the issue , haue recourse vnto him by faith , in the first place : looke vpon the brazen serpent as soone as euer thou art wounded e , and thou shalt be healed and helped ; eyther thou shalt be deliuered from this crosse , as was ezekias f ; or haue patience to indure it , as had iob ; or a happy issue in it , g as had dauid : but runne not in the first place to the physitian , vvith asa , chron. . . nor to charmers , witches , and coniurers , as did ahazia , to baalzebub the god of ekron kings . as saul to the witch of endor , least thou perish as hee did , least thou pay the diuell thy soule , as our ignorant superstitious common people doe , for curing thy body , the wages that hee requires , least thy medicine be worse then thy disease ; but returne vnto the lord , hee hath spoyled thee , and hee will heale thee , hee hath wounded thee , and he will binde thee vp . hos . . . god inflicts lesse vpon thee then thy sinnes deserue , though thy paine be great : for as wee are all by nature sinfull , psal . . . corrupt and abhominable , and gone out of the way , psal . . . psal . . all offending in many things , iames . . so he might condignely pay thee the wages of thy sinnes , death , damnation , hell fire , rom. . . rom. . . for indeede it is the mercy of god , that wee are not vtterly consumed , because his compassions faile not , lament . . . . hee hath not dealt with thee after thy sinnes , nor rewarded thee after thine iniquitie , psal . . god afflicts thee not so much as hee might and could : for , as thou hast sinned in euery part , in thy tongue , in thy head , thy eyes , thy feete , rom. . . . . as euery member hath beene made a weapon of vnrighteousnes to fight against god , rom. . . so hee could racke and rent , torture and torment thee in euery member : euen as hee will deale with the reprobates in hell . doth thy head ake with the shunamites childe ? kin. . ver . . hee could make thy heart ake to ; he could scorch thy tongue like the rich gluttons , luk● . burne thee within thy bowels , as hee did a●tiochus , &c. is one member distressed ? hee could smite thee with boyles from the crowne of the head to the sole of thy foote , as hee did iob , iob . . therefore it is kindnesse to punish one part , when all haue offended . the saints and seruants of god haue indured greater extremities , then as yet thou wast euer invred vnto : thou hast heard as of the patience so of the paines of iob , thou hast not felt a flea's biting in respect of him , and yet there was peace to him at the last , iob . ver . . looke vpon the patients of christ , that heauenly physitian , in the gospell , one good woman troubled with an issue of bloud twelue yeeres long , which had spent all shee had vpon the physitians , yet at last cured . an other woman vexed with a spirit of infirmitie , eight and fiftie yeeres , that was bowed together , and could not lift vp her selfe in any wise , yet loosed by christ from her disease . a man that vvas diseased eight and thirtie yeeres , lying at the poole of bethesda , yet at the voyce of christ rose vp , tooke vp his bed , and walked . how long , thinke you , was lazarus pined with hunger , wanting crummes ; payned with vlcers , wanting comforts ; reiected of men ; his best physicke the dogs tongues , ere hee were carryed by the angels into heauen , luke . i might instance in the creeple that was lame from his mothers wombe , that sate at the gate of salomons temple , called beautifull : and in that other impotent creeple at lystra , which were both of them healed and helped : the one by peter and iohn ; the other by paul and barnabas , acts . . . . in aeneas that kept his couch eight yeeres , sicke of the palsie , yet in the name of christ made whole , acts . . . in him that was blinde from his birth , iohn . . in those two blinde men that cryed after christ , mat. . . all which by faith , receiued their sight from him that is the light of the world . so , in those whose sonnes and daughters were dispossessed of those tormenting spirits , wherewith from their cradles , they were possessed , marke . . verse . luke . . mat. . . with all the rest of the halt , blinde , dumbe , maymed , &c. that were cast downe at iesvs his feete , and healed , mat. . . . if i should set before you , in order , dauids suffrings in this kinde , you would wonder ; who though hee were a king , a priest , and a prophet , a man after gods owne heart , yet indured dira & dura , hard and harsh pressures : god so tempered his cup , that hee occasionedly cryes out , that by reason of his outward and inward sorrowes , there was no health in his flesh , no rest in his bones , his wounds stincking through corruptnesse , his loynes filled vvith sore diseases , no sound part in his body , his flesh trembling within him , and the terrours of death comming about him , his heart panting , his eyes dimmed , his strength failing ; euery way so perplexed , that his extremities cause him not onely to cry and call , and complaine and groane , but euen to roare and bellow out , ( like an oxe pricked , ) in the bitternesse of his soule , psal . . . . psal . . . . . . . . . &c. yet for all that so freed , so comforted after , that his heart was filled with ioy , and his mouth with laughter ; that hee broke sorth into prayses vnto his god , vvith ioyfull songs for his deliuerance . apply this mithridate of these examples to thine owne ruptures . did not the lord loue those whom he so visited as well as hee loueth thee ? did hee release those , and can bee not release and relieue thee ? is the lords hand shortened , that hee cannot helpe ? or his care heauy , that hee will not heare ? esay . . &c. thy dolours are nothing if they be compared with the sufferings and passion of christ the messias , neyther in their vehemencie or continuation ; all his whole life , from his cradle in bethlem , to his crosse in golgotha , being a dying life , or a liuing death ; exposed to the malice , madnesse , opprobries , and calumnies of his enemies , herod , and herodians , scribes , pharisies , sadduces , iewes , iudas ; to . pouertie , hunger , . thirst , wearinesse , &c. which miserable life was concluded with such a death , so ignominious , for the shame of it , phil. . . so dolorous , . both in respect of paines of body , by the nayles and thornes , in the sinewie parts of the body ▪ . and of griefes of minde , for the ingratitude of the iewes , the treason of iudas , the faintnesse of his disciples : . and of the tortures of soule , in the apprehension of the wrath of his father , that in his entrance into it , hee sweat water and bloud in the garden ; in the vndergoing of it , hee cryed , my god , my god , why hast thou forsaken mee ! all concurring together , make such a confluence of sorrowes , that thy greatest paines are but pleasures and refreshings : nay , the sufferings of all the martyres ; . steuen , iohn baptist , . iames , . peter , paul , lawrence , &c. and the rest doe not poize and paralell it in the least particulars . now , canst thou grudge against thy god , for afflicting thee deseruedly , that art nocent , being his sonne by adoption , when hee imposed so much vpon his owne sonne by nature , being innocent , onely made sinne for thee , rom. . vers . . by these sufferings thou art made conformable to the image of christ , rom. . . who by many tribulations entred into glory , luke . . it is vnseemely for the members to goe one way when the head goes another ; if thou beest a part of christs body , then a head of thornes must haue pricked members . there is no greife so great , but the lord can , and will in his due time , ease and relieue thee , as hee hath promised , psal . . vers . . yea , from thy most grieuous diseases , exod. . . psal . . . for , when did any of the lords children cry vnto him , but hee heard and holpe them , psal . . . . god is able to helpe , he will helpe , he knowes how to deliuer his out of euery tentation , and will deliuer them , esay . . esay . . pet. . . christ thy high priest is touched with a fellow-feeling of thine infirmities , hauing had experience of them , in thy owne nature . heb. . . . this sickenesse of thine is the herauld and summoner of thy death , the warning-peece of thy departing : it is needfull that this earthly house of thine , thy terrestriall tabernacle be pulled downe piece-meale , by sickenesse , that thou maist be cloathed with a better house from heauen . cor. . . this thy sicknesse is an excellent tutor to catechize and instruct thee in the schoole of christianitie , it reades ( as it were ) a diuinitie lecture vnto thee in christs owne colledge , . of the * fall of adam ; . the miseries of man in life ; . his mortalitie in death ; . the desert of sinne ; . thine owne vvretchednesse and vnworthinesse ; . thy corruptions originall ; . thy transgressions actuall ; . the vilenesse of man ; . the equitie , iustice , maiestie , mercy , goodnesse , and greatnesse of almightie god : besides , it fits and prepares thee for a better life . remember how many grosse and raigning sinnes this thy sickenesse hath cured , or , at least , curbed in thee , besides those which it hath restrained ? how hath it quenched in thee the fire of lust ? how hath it pulled downe the head of pride ? how hath it brideled thy anger ? how restrayned thy malice ? how dammed vp the streame of inordinate passions ? of head-strong , lustfull , luxurious , couetous , and carnall affections ? for , to whom sickenesse is sanctified , it is physicall to the soule , as medicines are to the body : thy soule is sicke of the lethargie of sinne , scorcht with lust , inflamed with the burning feauer of concupiscence , distempered vvith the cold palsie of couetousnesse , coldnesse of zeale , tympanie of pride , swelling of aemulation , with a number of such like infirmities . now , as physicke is vngratefull to the patient , yet wholesome ; so is sickenesse to thy body : but take it patiently , because god thy physitian prescribes it for goods ends . as this thy sickenesse cures many sins , so causarily and occasionedly , it preuents many , to which thy nature is inclined . how many doe liue , and lye , and snort in sinne , soyling their soules with all manner of pollutions , that it were better for them to be sicke in their beds ? how many profane a esaw's , b prodigall young men , loose libertines , like c horses , are neighing after their neighbours wiues ? like d salomons foole , are watching the twilight to sleepe in the house of the strange woman ; following e her ( like an oxe to the slaughter , ) to the very chamber of death ? how f many are drinking daily in ale-houses , hell-houses , or tauernes ; in their germaine healths , following the sinnes of g sodome , idlenesse , and fulnesse of bread , and fulnesse of drinke to , like epicures and belly-gods , till they breake out into all excesse of riot , blasphemies , oathes , beastialities , swaggerings , swearings , raylings , reuilings ▪ h fightings , and bloud-sheds ; whose states were better to haue sober soules in sicke bodies , then to haue defiled and damned soules in such pampered bodies , i that are strong to drinke wine , and to poure in new wine , till they be inflamed ? how many are scraping , and scrawling , and scratching for this earth , in which they wroote and digge , like moales and swine , till they open a pit , from which they leape into hell , selling their soules for the mammon of iniquitie like k iudas and domas ; whose bodies , if they were more sickely , perhaps their soules would be more healthy and holy , and their estate more happy ? how many country-men ride and runne , like mad men , vp and downe to the citie , and in the citie , for the tearme of life , from the innes of court to westminster , not sparing the very sabbath , to effect their couetous or malicious plots against their neighbours , who were safer at home , sicke in their beds , then here to imploy their strong bodyes and politique pates in the diuels office ▪ to be accusers and tormenters of their brethren ? the whore that hunts for the precious soule of a man ; the theefe , that waytes like a lyon in his d●nne ▪ to catch his prey ; the vsurer , that bites to the bones , and deuoures the flesh ; the l gamester , that holds a false plough ; the player and the pander , and all the rest of sathans factors , that exchange his sinnes for soules , liuing in vnlawfull callings , vpon the sinnes of the people ; how much better had it beene for them that their mothers vvombes had beene their perpetuall beds and graues , or that they were all their life time imprisoned in their priuate chambers , tyed to their couches with the cords of sickenesse , then to runne head-long in such courses to hell , strong and liuely , where they shall be chained and pained eternally in the bottomlesse pit . besides , how many abuse their outward members and senses in the seruice of sinne and sathan , whose case would be easier in iudgement , if they had neuer had them , or by diseases were depriued of them ? the vnchaste eye that lusts after a woman , the window that lets lusts into the soule , were it not better pluckt out ? oh that sampson , sichem , potiphars wife , and dauid , had beene blinde then when they beheld th●se beauties that vvere there banes ! those whose feete are ready to shed bloud , swift to euill ( as hazael ) speedy to runne to sinne ; how good were it for them to be lame ? those that haue hands to perpetrate mischiefe , were better their hands vvere withered like i●roboams . oh what a blessing were it to be dumbe , to those whose tongues being set on fire on hell , are a world of vvickednesse , polluting eyther the name , the word , and workes of god , by oathes and blasphemies , so obliging their guilty soules to condemnation and swift vengeance : . or the good name of their neighbours , by slanders and calumnies : . or their chastities , by filthy and rotten speeches ? how much better were it for our riotous libertines and licentious gentlemen that liue here , like the athenians , to doe nothing but heare or see , or tell new things , to be deafe without eares , then to drinke in daily such deadly infection through that sense , as the spunge suckes water , from soule-poysoning playes . now , how mercifull is god to thee , not onely by this crosse to mortifie sinne in the inward affection ; but to restraine and refraine thee from the very outward action . this thy sickenesse it glorifies god , it tends to the glory of god : thou art not punished because god hates thee aboue others : for , those vpon whom the tower of siloh fell , were no greater sinners then the rest , lu. . . . . neyther did thou or thy parents ( perhaps ) sinne aboue others , as christ said of the blinde man , but that the glory of god might appeare ; both the glory of his power & free-will in creating thee so , esay . v. . v. . esd . . as also the glory of his might and his mercy in curing thee : for , so all the miraculous cures that the lord wrought in the old or new testament , did tend to his owne glory , both in the thankefull gratulations of his saints for them , as in their ioyfull promulgations and declarations of them . thus dauid , and m ezekias , in their eucharisticall hymnes , and songs of deliuerance , after their sicknesse ; n naaman his acknowledgement and confession of the true god of israell ; the sicke of the palsie healed , the blinde man cured , the centurions seruant recouered , the samaritan cleansed , confessing their sinnes , proclayming christs mercies , and divulging the miracles , were instruments of gods glory . these thy maladies are no arguments that god hates thee ; for , in this nature , or some other , god chasteneth euery sonne whom he receiueth . none euer , eyther patriarkes , prophets , or apostles went to heauen out of the crosse way , by which christ himselfe went to glory . therefore as christ to shew his loue , pittie , and compassion to the diseased and distressed , inuited the halt , blinde , and lame to his great supper ; and wils others to inuite them to their feasts , so hee himselfe will accept them in his kingdome , as he did lazarus . these cordials may be applyed to euery ordinary visitation , ●ut if thy paines be permanent , and thy dolours extreame and durable , yet thus reuiue thy fainting spirits , and strengthen thy selfe by these meditations . that at furthest they can but continue this short and transitory course of this life , they shall expire with death : thy dayes flye as fast as the bird in the ayre : the ship in the sea , the arrow out of a bow , or the swiftest things in nature . now , thy diseases are designed vvithin the limits of this briefe and brittle life : they haue their date in thy death ; at which time they bid thee adiew , neuer to returne , but ioyes to succeede . secondly , they are nothing in comparison of those pure , coelestiall , blessed , and eternall ioyes in heauen , vvhich vvee haue before mentioned , as they are in the word reuealed ; so sweet , so great , that all the arithmeticians in the vvorld cannot number them , nor all the geometritians measure them , nor all the logitians define them , nor the tongues of men and angels describe them ; nay , if i were all tongue , as saint iohn vvas all voyce , i could not expresse them ▪ as thou shalt experimentally feele them , after thy paynes haue here their period , vvhen thy vvarfare is accomplished : therefore endure this rod for a time , since thou art an heyre for euer . thou art freed surely by faith in christ from eternall death and the paines of hell : which are fearefull in respect of the place , horrible in all the diuersities of punishments , painefull in the varietie of plagues , ineffable , invtterable , endlesse and infinite in the continuation of time : blesse god for this exemption , for this redemption . comforts against the vnkindenesse of mercilesse friends . obiection . oh , but this addes griefe to thy paynes , that thy friends are vnkinde vnto thee in this thy distresse ; and thou art destitute of comforters , none compassionates thy extremities . answ . . this must not seeme strange vnto thee : thy case is not singular in this kinde , but vsuall and ordinary . friends , like swallowes , sing and make merry vvith thee , lodge and lye with thee in the summer of prosperitie : but take their sodaine and farre flight in the winter of aduersitie : it made the vvise heathen exclayme , oh friends , no friends . the saints haue had this measure . did not good iob finde his three friends miserable comforters in his greatest exigents ? was there any more comfort in them a , then water in a stone , or oyle in a flint : they were as a brooke dried vp . dauid had some experience in this case , when by reason of sauls persecution , euen his father , his mother , and brethren so farre forsooke him , his companion that are meate with him , was so treacherous to him , that hee was lest as destitute of true friends , as the naked bird of feathers : his friends few , his enemies many , psal . . v. . ver . . psal . . . psal . . . . psal . . . christ himselfe was reiected , not onely of herod and his courtiers , luke . ver . . of the scribes and pharisies , &c. but euen maliced of his owne brethren , iohn . v. . . yea , forsaken of many of his disciples together , iohn . . of all in his passion , except iohn , mat. . . denied of peter b , betrayed of iudas , &c. mat. . . there is vsually hatred amongst the nearest friends by nature , euen in prosperous estate , much more in distresse : thus caine hates his brother abel , gen. . . ismael persecutes isaack , gen. . . esau , iacob , gen. . ver . . cham mockes noah c , when the old man was ouer-seene in wine ; michol mocks dauid , ouer-spent in zeale ; and iobs breath did smell distastfully , euen to the wife of his owne bosome . though the arme of flesh , and thy carnall friends forsake thee , yet god , will not reiect g thee , hee careth for thy soule , his loue is more constant and continuall : the lord vvill neuer despise thee , nor fayle thee , if thou beest of an humble and contrite heart ; but christ and his father vvill come in vnto thee , and dwell with thee , if thou hearest his voyce : and openest the dore of thy heart , to entertaine and retaine them . ponder these places and chew the cud vpon these promises , esay . & . . psal . . . reu. . ● . iohn . yea , hee hath sworne that hee will neuer fayle thee , nor forsake thee h . thus when christs friends and fauourites i , eyther sleepe or flye , or faint , an angell comes to comfort him from heauen : so when hee was alone in the wildernesse k . this is dauids comfort , let it be thine , though father and mother forsake thee , yet the lord taketh thee vp , psal . . . hee is thy god and thy saluation , psal . . . therefore liue by faith , hab. . . heb. . . if thy friends haue receiued kindnesse of thee before time , and now they forget thee , which grieues thee the more . first , examine thine heart , vvhether thou hast not first beene by committing and continuing such and such sinnes : vnthankefull and vnkinde to thy god , after so many sinnes pardoned , so many mercies receiued , so many comforts renued , so many crosses remoued , &c. secondly , gods dearest ones haue beene more stung vvith this viperous generation then euer thou wast , as christ with iudas l , a disciple m , a diuell , a viper in his owne bosome n . pharaohs butler was vngratefull and vnmindefull of o ioseph and his affliction , euen after his restitution : the israelites of gideon , killing with abimelech his seauentie sonnes , iudg. . . . . thirdly , what euer man doe god , is a faithfull rewarder of all that are his ; being not vnmindefull of the fruits of thy faith , eyther in the workes of pietie towards him , or of charitie towards thy brethren . god hath elected thee and chosen thee , before all time , to life and glory , therefore care not though man reiect thee , iohn . . . though thou canst not see thy friends here with comfort , yet ere long thou shalt see god as hee is , iohn . . preparatiues against pouertie . because that pouertie , as it is intollerable to the carnall man , driuing him eyther to despayre in god , or to murmure against god , or to take some base and sinister courses against his owne soule ; so , it is burthensome to the carnall part of a christian , chiefely concurring with sicknesse ; when family-charges growing , strength to labour in his calling fayling , diseases increasing , friends shrinking backe , the meanes of his maintenance fayles : for which cause the wise agur prayed against it , prou. . v. . let these considerations moue thee yet to take vp this crosse patiently , and to follow christ . because it is the prouidence of god that thou shouldest be poore : the lord hath tempered these two estates so in this life , riches and pouertie , that they may be both to his glory . the rich and the poore meete together ▪ the lord is the maker of them all , prou. . . prou. . . he will haue the rich and poore mingled together here , lazarus and diues , luke . euen as hee will haue sheepe and goates , corne and tares , good and bad together ( as the israelites and aegyptians dwelt together a ) till that great day of seperation b , therefore submit thy heart , and subiect thy soule to the will , the worke , the pleasure , and the prouidence of god. thy case is not singular , nor thy crosse alone : there are thousands at this day that drinke deeper in this bitter cuppe then thou : how many hast thou heard of ; how many knowest thou of gods deare children , that haue and are vtterly exhaust and spent ? some by shipwracke or pyrates by sea , some by fire , some by theeues and robbers , some by bad seruants , some by bad debtors and customers , some by suertiship , some by prodigall and vnthriftie children , some this way , some that ; and some by the surgions and physitians , like the woman in the gospell , vvhich perhaps is thy case ? now , what euer the meanes be of thy impouerishing . god is the author of it , afflicting thee with it , as a tryall of thy faith , and to excite thy prayers : or inflicting it as a punishment of thy sinnes . iob knew well that sathan could not stirre vp the tempest to blow downe his house , nor the chaldeans and sabeans take away his goods , without a commission or permission from god ; therefore with him haue thou recourse vnto god : say , the lord giues , and the lord takes away , blessed be the name of the lord , iob . . . pouertie is no token of gods displeasure to thee : for , as it is no argument that the lord loues a wicked man , because he is rich , so it is no argument that god reiects the godly , because they are poore : nay , vvhere wealth and wickednesse , pouerty and pietie , concurre , it testifies gods wrath vpon the wickedly wealthy , setting them in slippery places , feeding them like swine , with the mast of the world , against the day of slaughter : and giuing them their portion in this life , as was seene in nabal , the two rich churles in saint lukes gospell , with diuers others . besides , it is gods loue to his children to keepe them bare here , to that end he may the better blesse them . the seruant sometimes hath a greater portion then the sonne for a time ; the slaue is better fed and clad then the heyre , that is kept at hard meate till his inheritance fall , yet the father loues the heyre better . the poore sheepe that the housholder meanes to hold and to keepe , goes in a bare pasture , a short common , is straitely folded in the night , kept in obedience by the shepheard and his dog , once a yeere coldly washt and nearely shorne ; but his oxe or bullocke that hee purposeth to butcher and kill , hee puts in a fat pasture to feede , hee goes grazing at libertie in summer , is stall-fed and housed in winter . apply this to thine owne particular , if thou beest poore , and poore in spirit , thou art gods heyre of his inheritance , gods sheepe of his pasture . the wicked , though wealthy , are slaues and bond-men , . to sathan , . to their lusts , . to their wealth , . to the world : they are fat oxen , fat buls of basan , like the oxe and the asse that know not their master , like the horse and mule , without vnderstanding . now , how much is thy case better then theirs ? thou art crazed in the outward scaberd , thy outward man ; but they are false mettall a which shall be burnt and broken , their soules damned when their bodyes dye . a little that thou hast with the feare of god , is better then great riches of the vngodly , see prou. . . psal . . . all things fall out to the best to those that feare god ; yea , all things b , and euery thing , as well pouertie as riches . god is thy physitian , thou art his patient : the physitian knowes better then the patient what is good for him . if the lord had fore-seene that a rich estate , and an higher pitch had beene good for thee , thou shouldest haue had it : but hee knowes what is best for thee , how ere thy corrupt desires incline this way or that way . the father will not giue the childe a sword or knife , though hee cry for it , he knowes it will hurt him . how knowest thou with what heart thou shouldest haue vsed , with what hand thou shouldest haue imployed thy tallents of wealth if thou hadst them ? whether in the practise of sinne , and workes of darknesse , as dangerously to thy soule , as a childe , or a mad man , vse a sharpe weapon , to the hurt of their owne or others bodies ? pouertie hinders not the acceptance of thy prayers , teares , cryes , and sacrifices vnto thy god. a wise poore man hath not so free accesse in earthly courts , to earthly kings , as silken courtiers ; but , the lord heares the desires of the poore , hee bends his eare vnto them , psal . . . for the sighes of the poore i will vp ( saith the lord ) and helpe them , psal . . . the lord turnes vnto the prayers of the desolate , and despiseth them not , psal . . verse . psal . . ver . . . the mighty iehouah , the king of heauen , will heare , and helpe , and relieue thee , when the hautie , and high minded , and wealthy , and wicked witty of the world , are with their sacrifices reiected c , like caines d : for , the lord heales those that are broken in heart , and bindeth vp their sores : yea , the lord relieueth the meeke , but abaseth the wicked to the ground , psal . . ver . . v. . agar e and her childe , in their pouertie and distresse in the wildernesse , after they were cast out of abrahams house , cryed to the lord , being like to perish for want of water : so did the israelites in the extremities of their thirst f , and moses for them , complaine vnto the lord in a land where no water was : so did g sampson call on the lord , after his conquest of the philistines , being ready to faint for drinke , and the lord heard their distresse , and granted their desires : agars eyes were opened , and she saw a fountaine ; moses smit the rocke , and the water gushed out ; sampsons iaw-bone of an asse sent out a spring of water : many are the like examples . this poore man cryed vnto the lord , and hee heard him , saith dauid : so did this , and this , and this . oh then be thou patient , and penitent , and pious , and thou shalt still finde god gracious , in the midst of thy grieuances . consider , that if thou be poore in thy spirit , as in thy outward estate , thou art rich in christ ( euen as the good seruant is the lords free-man ) thou art the lord of all the creatures sublunarie h , in title and interest , how euer the wicked ( to whom all things are impure , ) as rebels and traytors to god , vsurpe them from thee . as thou hast an interest in christ , so to all the creatures . christ is all in all vnto thee i : if thou beest naked , hee is the wedding-garment to thee ; if blinde , his spirit is eye-salue ; if hungry , hee is the manna , k the bread of life , the bread of heauen ; if thirsty , hee is the fountaine of water , of l liuing water ; if in want , thou hast a kingdome m ; if kept bare for a time , yet thou art an heyre n , and a coheyre with him ; though reiected of men , yet elect of him . o hearken my beloued brethren , hath not god chosen the poore of this world , that they should be rich in faith , and heyres of the kingdome which hee promised to them that loue him , iames chap. . . let this be to thee like sugar vnder the tongue of the childe ; let it not goe , but sucke comfort from it . pouertie is no hinderance to thy saluation : lazarus was saued , luke . yea , though neyther pouertie nor riches simply of themselues , please god , no more then marriage or virginitie ; but the sanctified heart in the right vse of both : there being rich men in heauen , abraham , the patriarkes , dauid , salomon , iob , &c. who were here rich in grace : and impatient and impenitent poore men in hell , who were here as destitute of goodnesse , as of goods ; of heauenly wisedome as of wealth ; of faith as of friends ; yet neuerthelesse there is more perill in the rich estate : . both as riches p puffe vp the heart : . as they are weapons of tyrannie and oppression , as in ahab q : . as they are got with fraudulencie : . kept with diffidence and anxietie : meanes of idolatrie r : . thornes s to choake the seede of the word : . snares of the diuell , to fetter the soule t : . barres out of gods kingdome v . therefore as some philosophers cast away their wealth into the water , because it hindered their philosophicall studies : so , it were good for rich men , according to christs desire x , commaund , and injunction , to cast their wealths on the watry faces of the poore y , to make them friends of the vnrighteous mammon , &c. least they incurre the vvoes denounced , iames . . . . luke . . but there are no such baites , and snares , and traps , in pouertie ; if the rich yong man in mathewes gospell z , had beene poore , perhaps hee had followed christ , vvith as great facilitie and felicitie , as peter , andrew , iames , and iohn , those poore fishermen a ; if his cable had beene vntwisted , it had gone thorow the needles eye . oh how comfortable may this crosse be to thee , that it cannot of it selfe , crosse thee of heauen , nor curse thee in hell. besides , the poorer thou art , the fewer tallents thou hast receiued b : the lesse that is committed to thy disposing , the easier shall be thy reckoning and thy accounts , when thou shalt be demaunded an account of thy stewardship , and the vse of thy tallents , at the lords great audit , when hee comes to iudgement , luke . . euen for the things of this life , though it appeare not so to carnall reason , yet the lord hath a care of thee , and will administer vnto thee things needfull , though not superfluous . for , thy heauenly father , like an earthly father , may see his childe need , but not bleed : for , the lord will not famish the soule of the righteous , prou. . . though hee suffer thee to want for a time , yet hee will helpe in due season : hee brings the needy out of the dust , the poore out of the dung c , and ioseph out of prison d . dauid neuer saw the righteous forsaken , nor their seede begging their bread . the lord will replenish the soules of the priests with fatnesse , and his people shall be satisfied with goodnesse , ier. . . iob . . . . . therefore cast thy care vpon god , hee careth for thee . how carefull was christ for the two poore marryed couple , in turning their water into wine ? iohn . . . . the like care the lord hath ouer euery poore marryed couple , that haue small meanes , great charge : for ▪ the eyes of the lord are vpon them that feare him , and that put their trust in hit mercy , to deliuer their soules from death , and to feede them in the time of dearth , psal . . . . thus hee fed iacob and his children , when there was a dearth in canaan e , hee sent ioseph before into aegypt f , in his speciall prouidence to prouide for them . so god fed his israell , like sheepe , in the wildernesse , with angels food g , and water from the rocke . thus christ fed his fainting auditors in the desart with bread and fishes h , as he did his disciples vpon the shore with the same dyet i . yea , hee still feedes all his , hee feedes euen the wicked ; hee giues a soppe to iudas k ; nay , hee feedes the eagles , crowes , and rauens , birds and beasts . nay , hee clothes the lillies , and will hee not feede and clothes thee and thine , oh thou of little faith ? ponder well christs seauen arguments in the sixt of mathew , against thy diffidence : if thou couldest but rest in him , and relie vpon him by faith , though the lyons should want and suffer hunger , though the lyons and and buls of basan , the great ones of the world , should be famished , as were some in the siege of samaria and ierusalem , yet thou shouldest want nothing that is good . if thou hast faith but as a graine of mustard-seede , in truth and sinceritie , which extends to thy body as well as thy soule , ere thou shouldest perish the very heauens should raine manna , as it did on the israelites l , the rocke should giue her water m , yea , the law-bones of beasts should afford thee moysture , as to sampson n ; the very rauens , nay , the angels should feede thee , as they did elias o , the very fishes of the sea should afford thee siluer , as they did peter , mat. . . mans life doth not consist in abundance of earthly things , luke . . man liues not by bread onely ; mat. . god can blesse a small pittance and portion vnto thee : hee can multiply a few loaues and fishes to the feeding of thousands p ; hee can increase the little oyle in the cruize q , and the meale in the barrell , to the poore widdowes , to the sustentation of their families , and the paying of their creditors , to whom they are indebted , kings . . . hee can make daniel and his three companions , prosper , looke and like as vvell with pease and pulse to eate , and water to drinke : nay , to be fayrer and better liking for three yeeres together , then those children that eate meate of the kings portion , and dranke of the kings wine , dan. . . . ● . . as it is all one for the lord to saue with many or with few , sam. . . to ouerthrow whole armies with a few water-lappers r , with a warriour and his armour-bearer s , by a boy , or a shepheard t ; yea , to slay a thousand with the law of an asse , in the hand of a strong man u , so it is all one vvith him to feede and to foster thee with this portion or that , with course meates or cates , to sustaine and maintaine thee and thine vvith great meanes , weake meanes , small meanes , no meanes , or contrarie to all meanes : how many ( if we beleeue histories and experience ) both in sieges of cities by land , and in stormes and extremities by sea , haue beene preserued for a long time , euen with such meates as nice and daintie stomackes would lothe and detest vnlesse hunger were the cooke ; as the flesh of horses , milke of mares , frogs , mice , rats ; nay greene hearbes , plants , grasse , and leather of shooes . what small portion of bread hath glewed and holden the life and spirit together , for many dayes together ; yea , euen tobacco it selfe , that much vsed , abused plant , i haue wondered to heare marriners relate ? it were much that a daughter should nourish her father , by opportunities to visit him in prison , such a time , by yeelding her onely breasts to be suckt by him , that the expectations of all those that commanded hee should be famished to death , were frustrate , ( if the authors may be credited ) vnlesse that gods helpe were able to blesse small meanes aboue humane hopes . euen the crummes will suffice lazarus ; neyther doe i thinke that hee dyed of famine , but eyther naturally , or by the violence of his diseases : i am perswaded god prouided both crummes and crusts for him else-where ( if there were such a lazarus historically , as the most thinke ; and not parabolically as salmeron and others discusse , ) so will the lord prouide for thee . the best of gods children haue beene as poore as thou now art ; euen christ the son of god by nature x , heyre of the earth y , and of the nations z , whose al things are a , was here on earth poore . so was iob , iob . . . so elias , kin. . . begging a piece of bread ; the apostle paul and peter , and the rest of the disciples , poore fishermen , wanting siluer and gold , acts . . so were there in euery place poore saints , as in macedonia , in ierusa●em , and else-where , in the apostles ministerie , cor. . . so from time to time , the most excellent of the saints , such as wa●ted for the comming of christ , that they might receiue a better resurrection , vvere without house and harbour , meanes and munition , tossed to and fro , wandring vp and downe in sheepe skins and g●ate skins , being destitute , afflicted , tormented ▪ heb. . . heb. . . . to which , besides these before and in the apostles times , wee might adde those and many millions recorded by eusebius , the tripartite historie , and the centuries : of such that were in the same case , in the persecution , eyther of heathenish or hereticall emperours ; chiefely by ar●ians , amongst whom were athaenasius and chrysostome in their time , as also those that were spoyled by the gothes and vandals . what neede i mention dauid , that was almost famished , till hee ate the shew-bread ? so the stocke of dauid , ioseph and mary , the mother of christ , whose offerings of turtle-doues , for want of better sacrifices , shewed they were not rich b , yet the lord supplied their wants to carry christ into aegypt , by sending the wise-men of the east , with gold vnto them , mat. . euen as the lord will supply thy wants vpon the like occasions , for his glory and thy good : or if thou liue poorely , or dye in debt , as many of the lords seruants haue done ; yet , if thou haue christ and the riches of his mercies by faith , thou art rich enough , liuing and dying . obiect . but this perhaps troubles thee , that thou hast beene in a good estate , and art now declining , and at the lowest ebbe . ans . since this is a burthen , it is a miserie to haue beene happy , yet euen the very philosophers , as seneca and others , besides petrarcke , haue prescribed comforts in this crosse : but the word hath balme plenty for this sore ; the saints haue tryed the like , as did iob whose plentie ebd to pouertie , iob . & . and did flow againe to plenty , iob . so the disciples of christ were indifferent prosperous , till christs death , after which they vvere in stormes , luke . . . so ieremy for eighteene yeeres had comforts in his ministry , but , after , whips , imprisonments , and pouertie : thou art not exempted from drinking of these cups , neyther needest thou feare to pledge the saints . finis . to the readers . friendly readers these errours , with others , whether in words or syllables , in misse-quoting or wrong pointing of some places , which haue past the presse in my absence , by reason of the close writing of my copie , i pray you censure fauourably and correct friendly . also i desire you to take notice , that as i haue added ( more then i did preach ) some historicall amplifications from pag. . to . as also , from pag. . to pag. . so i haue left out the merginall quotations as needlesse for the vnlearned , that neyther read nor regard them : as for the learned i referre them to zwinger his theatrum humanae vitae , lonicer his theatrum historicum , grosij historicae tragicae , osiander his epitome of the centuries , textor his officina , diogenes laertius , valerius maximus , fulgosus &c. from all whom i haue epitomized these histories , as they from others . errata . page . line for bolserus read bolsecus . p. . l. . for dispertment r. disportment . p . l. . for segor r. s●or . p. . l. . for renijs r. remis . p. . l. . for licinus r. licinius . p. . l. . for . cressus r. cresus . p. . l. . for gods r. god. ibid. l. . for oreseence r. crescence . p. . ( in mergine ) for heidou r. chambers . finis . notes, typically marginal, from the original text notes for div a -e to a hominis vita mortis meditatio . gen. ch . . ch . . ch . . gen. . . gen. . gen. . . gen. gen. . gen. . gen. gen. gen. . . psal . . iob . psal . . . psal . . . . . phil. . pet. . iohn . . . mat. . v. . v. . deut. . . act. . luke . . . acts . . heb. . . . luke . zanc. de sacr . scrip. see the iewes talmud in the treatise iomach , cap. tereph b●calphi . see morneyes truenesse of religion . pag. . m●lton in yorkeshire . dente thae●ino . notes for div a -e aristotle apud val. max. lib. . c. . also see mr. vauhams and mr. tukes bookes of the same subiect . printed anno text●r in epistola ante suam officinam . gen. . . eph. . de vitae breuitate , sic epistola . ad lucil. sermone ad schol. luke . . nihil agendo , aliter agendo , male agendo . seneca . rom. . . prou. . . mat. . . iob . mat. . . quod caret alterna requies durabile non est . arist . in eth. iohn . luk. . see mr. perkins in cases of conscience . dearing in hebraeos , in initio . aquinas . ● . q . psal . . luke . . gal. . mat. . . . plutarke . lu. . cor. . ioh. . . pro. . dion . carthus . in opusculo . sam. . dion . carthus . sustur●a de barl c. . hier. in aggeum . cap. . luke . . iohn . . luke . . kin v. . v. . . acts . . kin. . . psal . . eccl. . . iohn . in apocryph . dan. c. . lam. . . see the last sermon in simeon his desired pacification . cramba bis cocta . notes for div a -e b. b. expostulat . rom. . . psal . . iames . . king. . . . verse . ver. . &c. ezech. . . . esa . . . tit. . . act. . . . psal . . mat. . pet. . . iohn . . . . iohn . . rom. . . ver. . ver. . esa . . . chron. . . a why we are to pray against sodain death . rom. . . b the fearfull estate of the wicked , by sodain death . c gen . . d gen. . . e dan . f mach. . . . g act. . . h luke . rom. . . obser . mat. . numb . . . gal. . . iames . . mat. . . ver. . gen. . phil. . . iohn . ● iob . . ester . . king. . cor. . . . . osee . . ezech. . reue. . luk. . god cals for thy soule . the sting of death is taken away . ionas . . exod. . god is present at thy death . pro. . iames . death is no death to the godly . vita vix vitalis . somnus imago mortis . frater mortis . homer . wee shall know and inioy our friends in glory . a gen. . numb . . deut. . gen. . . mat. . . death frees from sinne , and from thy soules enemies . theophrastus . it deliuers from the euils present and to come . it secures thee from the fight with sin , to triumph with god. a deu. . b iudg. . iudg. . . c exod. . it frees thee from conuersing with the wicked . psal . . gen. . . . it frees thee from corrupting by the wicked . gen. . gen. . gen. . it secures thee from the malice of the mightie . it cleares thy good name . iames . . psal . . esay . . iosh . . . heb. . . deut. . num. . . psal . . num. . and . acts . ier. . . ier. . . . . acts . prou. . psal . . a mat. . b ver . . c luke . d mat. . e mat. f ver . . g iob. . ch . . . . it tries and declares thy graces . it is the good inheritance of the godly , and the horrour of the wicked . acts . . kings . v. . to . . gen. . gen. . gen . . iob . . luke . vide cent . magd. sic grin . in apotheg . morientiu● . eccles . . chron. ar. in probl . de cruce . mat. . . mach. . . luk. . psal . . ● phil. . . iohn . . psal . . luk. . . in death desire christ , as hee by death desired thee . mat. . and . . ▪ . . luk. . . iohn . . ioh. . . gen. . . ioh. . . gen. . . esay . a eph . ose . . b ephe. . c ioh. . . d ioh. . . iam. . . death is the common inne of all flesh , where thou shalt be refreshed . esay . . numb . . notes for div a -e plus exempla quam praecepta . regis ad exemplar totus componitur orbis . a sam. . . ch. . kin. . b chro. . . . c chro. . . . d chr. . e king. . . f gen. . g gen. . . . h gen. . i iob . k psal . . . canti● cygnea . redargution . psal . . . iames . . a acts. . b luke . c mat. ● . d gen e gen. . . . . gen. . . gal. . . f act. . . g deut. . and . . vse . h iohn . . heb . i esay . ch . ● . ch . k ier● ● . . l esay . . a cor. . ch. . . c dan. . . d luke . e reu. . . f luke . . g esay . . redargution . h sam. i daniel . . sibila● m● ropulus , &c horace . k gen. . l pro. . . m ier . n pro. . . o pro . . p pro. . . q gesner . plinie r io● . . . s lu. . . t pro. . v mar. . u dan. . . x mat. . . . y iude v. z mal. . . rom. . . a act. . b numb . . . . c iosh . . . d exod. . . . e numb . . . . f gen. . . . g luk. . . h mat. . . i luke . . k luke . . l ver. . m luke . . n luk. . o exod. . v. . . . v. . p iud. . . q sam. r iudith . . . . s act. . t liuie . v terrae inutile pondus . vse . u iudg . . . x gen . . y tim. . a gal. . . b phil. . . c rom. . . & . . . d luke . . . e in locum . f in lucam . tim. . g ioh. . ephes . . phil. . . . . h of bohemia , basill , france , sweuia , see harmonie of confessions . i mat. . psal . . . k ioh. . . iohn . l esay . m mat. . . . luke . . . . n heb. . . o gen. . p gen. . . q august . de temp . hom . vide hom . r cyprian s hierome . t vide zanchium de incar . verbi . vse . v bern. ser . in cant. u can· . . x oh foelix osculum , in quo non os ori , sed deus homini vnitur . a psal . . b ioel . . c rom. . . d ier. . e esa . . . ier. . . ezek. . ose . . . f mat. . . g lu. . h acts . . . i act. . . k mar. . l ioh. . . . m luke . . . n mat. . o luke . p iude v. . q mat. . r phil. . . s lu. . . t luke . v tit. . . u ier. . . x pro. . . y esay . . a rom. . . psal . . rom. . . b psal . . rom. . . c iohn . e eph . . f reu. . g psal . . h rom. . d cor i reu. . k reu. l mat. . . m ioh. . n marke o esay . p iohn . q luk. . r thes . . . a mal. . . b see mr. perkins his gouernement of the tongue c mat. . . d luk. . e ioel . act. . . f esaey . esay . . g gen . h sam. i ose . . obserue . mr. fo●e his martirologie . reasons why the godly haue oft extraordinary rauishments . of redargution . * acts . the description of a good conscience . cor. . ▪ iude v. . act. . . luke . eccles . . act. . . acts . . ionas . . exhortat . gen. . . gen. . . mat. . vse . of consolation . mat. . visi● beatifica . vbi venit plenitudo temporis venit ille qui liberauit nos à tempore . chrysost . gregory . basil . of instruction . luk. . . luke . gen. . luke . cor. . . redargution . luke . application . appion . christus venit ad homines , in homines , & contra homines . of instruction . mat. . ●h . v. . 〈…〉 . numb . . iohn . luk. . mat. . of redargution . e●ek . . terrae invtile pondus . deut. . mat. . acts . ● leuit. . euseb . lib. c. . vide grin . apotheg . morientium . si qua dies bona est , velocibus praeterit horis . innimica tenacius haerent . nil boni in vita , nil mali in morte . psal . act. . gen. . dan. . dan. gen. . gen. . iob . . in me duo armati , amor & odium , iacob & esau , caro & spiritus , &c. hier. august . in . iob. qui cupit dissolui , & esse cum christo , non patienter moritur , sed patienter viuit , & delectabiliter mo●itur . iacula praeuisa minus ferunt . praemoniti , praemuniti . vse . luke . reasons why wicked men are vnwilling to die . acts . dan. ● . iudg. . gen. . esay . mat. . reuel . . . cor. . . iude . . mat. . . epicuri de grege p●rcus . vse . wicked men may dye willingly for sinister respects . meanes to make vs dye willingly . * siluer and gold. nil boni in vita , nil mali in morte . enchir. cap. . lib. de sac . c. . part . . strom. l. . aug. ench. c. . aug. ep . ad vincent . . aug. de gen. ad lit . imp . c. . de ciuitate dei lib. . c. . mors non naturae conditio , sed poena peccati , de praed . & gratia . c. . non mal● culpae , sed poenae . euery death is determined by god. gen. . . iob. . . chron. . . numb . . . . . iob . . vse . of redargution . death comes not by fortune . luke . . ierom. in ier. c. . aug. de gent. cont . manich. c. . mat. . exhortat . iob . . . exo. . & . . & . v. . . & . v. numb . . & . v. . . & . . doctrine . obiect . mutatio n●● in deo , sed in homine . in psal . secreta esse possunt iudicia dei , nunquam iniusta . vse . vse . of redargution . see vrsimus and bastingius catechismes , in principio . sam. . sam. . . . zach. . of instruction . matricid● nero proprij vim pertulit ensis . auson . in natricia . statius lib. . thebaidos . ouid. lib. . met. polit. ibid. martial . lib. . ouid in ibin . lib. . in eutrop. lib. . erotic . lib. . rerum gestarum . lib. . car . sam. . hor. in arte poaetica . a in aeneid . b lib. . fast . c lib. . & lib. . d in manto e lib. . siluarum . f lib. . de stellis . g lib. . se gladio fodit brutus , cato fodit & ille , qu●m t●muit caesar . pamphilius sax●s . lib. . lib. . autore liuio . martial . lib. . plutarch . valer. de amore coniugali . eutropius lib. . lib. . siluis lib. statius lib. . theb. sic lib. . sylu. paulus sed diaconus . hor. in epod● . acts . salomon . augustine . mat. . . mat. . omnia appetunt bonum . immo malum sub specie boni . aret. in locum . bernardin . de sena , art . . cap. ▪ * mat. . . tom. vlt. ser . . ● . . & . & tom. vlt. ser . . iob . . pomerium de sanctis . bernardin seuensis . hier. epistola . haimo , sic hector pintus in esaiam . molle●us wolphius in psal . ver . . vide marlor . in expos . eccl. in psalmos . tim. . . apoc. . . in locum . vers . . . anno ante christum . . simeon hilleles c. de sacra script . p. . doctrine . the chiefe delight & desire of a christian is to be gods seruant . reasons and motiues . seruus seruorium domini . iohn . mat. . . . vse . of redargution . multitudes that liue vnder the meanes are ignorant how god should be serued . part of the vse . psal . . psal . . . v. . . ier. . . mat . ▪ luke . psal . · . . luke . cor . kings . mat. . . esay . . iohn . how few ayme at gods seruice in all their waies & workes . virtus post nummo● . mole agendo . nihil agendo , alit●r agendo . seneca . part of the vse . vires acquirit eundo . ● sam . . tripart . hist . lib . ciuill honest men most enemies to gods seruants . part of this vse of redargution . many that liue amongst christians are the deuils seruants . phil. . the iewes ier. . ●i tu nolis , iste rogitat . vse of exhortation . rom. . . sinnes of the eyes . how all the members that haue serued sinne must and may serue god. twelue sinnes of the tongue sinnes of the eares . sinnes of the hands . sinnes of the feete . motiues perswading to gods seruice . . from the end of our creation . cor. . , ch. . v. . cor. . . or homini sublime dedit , &c. et refert quaelibet herba deum . . motiue from out preseruation . . motiue , from our vocation . . from our redemption . . from our profession . . from the reward of gods seruice . first reward , vvealth and riches . secondly , honour· quoscunque qualescunque vbicunque lex talionis . sin brings shame and other iudgements . nimrodians nabuchadnezzar . erostratus . rebellions and treasons . kings . . dan. . . kings . gods hand shall be vpon his enemies in many iudgements . theod. lib. c. . euseb lib. . c. . lib. . . holinesse is the way to honor. god is most ●●herall of all masters . gods seruants best regarded and rewarded . true peace . god grants the suites of his seruants . the godly haue a tast of heauen here . tom. . ser . . lib. medit. c. dicere quātum volo , non valeo . god blesseth the wicked oft for his seruants cause . these ruling sinnes are damnable without repentance . the case of sathans captiues opened . why the godly dye . simile . mare ●●●tuum . miserum est fuisse foelicem . vse of consolation . aug lib. . de ciu . dei. qua die me deserueritis per inobedientiam , ego vos deseram per iustitiam , &c. . vse of commination . phil. . . c●m co●ritur cedru● paradisi , quid faciet virga des●rti ? doctrine . all must dye . psal . . . . non vt non sit , sed vt non imputetur . de praed . c. . & lib. cont . ●ortunatum . cap. . in lucam . moriendum est omnibus . tullie tus . . lib. . hom. lib. od . . sic od . . od . . &c. * as alexander . iohn . ioh. . &c. the deaths of the worlds worthies of al kinds epitomized . hor. lib. . cap. . ouid ad liuiam . a true de●cant of death . naturall causes of death . psal . . . silius lib. de argant . ouid. lib. ▪ de syb. propertius lib. . de nestore . sic iuuen. sat. . seneca in her. sur . hor. carm . lib. . od . hor. carm . lib. . od . ▪ iudg. . enceladus iaculator audax . hor. lib. . od . . dan. . mors à mordendo . vel à morsu vetiti pomi . iunenal . sat. . me vestigia torrent , omnia te aduersum , spectantia nulla re●rorsum . prou. . vse . . vse of instruction . those that loue life must hate sinne , the cause of death . . vse of mitigation death onely makes the prince & the peasant equall . aspice diuitum tumulos , &c. diogenes . seneca in agamemnon . similes , illustrating deaths effect in aequalizing all . seneca in agam. . vse of direction . homo est animal rationale , mortale . sen. epist . . de . nouissimis . pag. . how inliuing wee dye nay are dead in part . by how many meanes we dye . diuers examples of seuerall sorts of deaths . plinie . iosephus lib. s. ant . lib. . c. ipse senectu● morbus the long liues of the patriackes . the shortnes of our present dayes demonstrated . in lucam . aristot . de hist . animalium . homo ephimeron . foure causes of the long continuation of things . vse . . of instruction . our many sins are to be mourned for , and why . vse . of redargution . the profane mans practise . exhortat ▪ hovv vvee must sovve in teares in this short seede-●●me of life . what vse we are to make of our short time . * when the abbies were visited in king henrie the . time . life is laborious & miserable . no place is priuiledged from foure things . examples of humane calamities . de conditione vitae humanae . de contemptu mundi . vse . of instruction . twelue meanes of true peace . vse . of redargution . the vanitie of life with all the things in life truly discouered . maelum culpae , malum p●n● . vnicuique sua cupiditas est tempestas . the world anatomized by sundry similies . vse . rom. . the benefits of death to a christian vnder the crosse . aug. mortui , i● est emeriti , quia rude dona●t , & absoluti à militia . de con●o . ad apol. lib. de cain & abel . * by mr. stephens in his world of wonders . aug. de ciu . dei. lib. . c. exhortat . hom. de diuite & lazaro . death is onely a departure out of life , not a finall destroyer . hom. . in genes . hom. de martyrio . compar . aquae & ●gnis . epist . ● . m●rs bona bonis , mal● malis . the body departing shall returne againe at the resurrection . a psal . . psal . . b dan. . . c ezek. . . d esa . . e iob . . . f act. . acts . g iohn . arguments to proue the resurrection of the body . semi . de passione . illustrations from nature , that our bodies shall rise . cor. . . . pompon , mela de situ orbis , lib. . c. . see the book vvrit of the silke worme . origen periarct . lib. . esa . . vse of consolalation . in his sermon called the christians watch. the christians comfort in the resurrection . de ciu . dei lib. . c. vse . of direction . let vs liue holily to rise ioyfully . the immortall soule dyes not but departs . sómā ▪ i. sémá. reasons prouing the soules immortalitie . d. willet his hexapla in da●i●lem . mat. . vse . of consolation . chris . what death is to the godly . lib. . de morte . vse . of redargution . iosephus antiq lib. c. . & de bello iud. lib. . c. . doctrine . godly men alwayes die in peace . deut. . three things demonstrate that the godly dye in peace . the godly oft haue their desires before , at , and in their deaths . the last words of holy men are holy . see sam. . & . gregorie . de passione . mons cal●●riae . what speeches the saints haue vttered in their deaths . apotheg . morientium . how to dye well . euseb lib. . cap. . idem lib c. . paulin. in eius vita . possidon . in eius vita . oswaldus m●conius de zwingli● , anno ● . obijt anno christi . . * see a little book from the martirologie gathered , called , the deaths of holy martyres . how great men haue liued and dyed good men . reasons why the godly depart in peace . cauils remoued that blemish the deaths of the saints . mat. . heb. . quest . ad dulc. c. . numb . . sam. . vide pag. . . . . . . hinningi grosij . lib. de mortalitate . vide polani synt. de inter . scrip. lelius de expresso dei verb● . adams sin in paradise vse . of instruction . hee that would die well must liue well . gen. . gen. . gen. . : gen. . . ● . those that haue liued wickedly died wretchedly . examples . amos . . esay . the fearefull ends of heretiques and persecuters , in euery age . euseb . lib. . cap ▪ . theod. lib. . c. . sabellicus lib. . c. . euagrius lib. . c. . anno . euseb lib. . c. . eus . lib. . c. . oros lib. c. . eus . lib. . vide zonaram . annalium lib . eus . lib. . cent. . c. . hist . eccles . vse . of redargution . numb . . gal. . . an ill life is the vsuall prologue to a tragicall death . the vaine hopes of vvicked men . it is hard to leaue the custome of sinne . none can repent when hee will. aug. doctrine . there is a way laid downe in the word , to a blessed death . * mr. perkins . mr. sutton in his booke learne to dye . death is certaine , yet vncertaine . * lampridrus . seneca . heb. . . the pains of hell are without remission or redemption . esay . numb . . psal . . . repentance is not to be deferd till sicknesse , or death . ● kings . . plurimis intensis minor , ad singula sen●us . the danger of deferring discouered . reu. . . gregorie . the theefes repentance vpon the crosse examined . exhortat . meditation of death is a principall part of preparation to die in peace psal . . . effects of deaths meditation . eccl. . ▪ ● augustine . lib. . de orig . monich . mat. . exhortat . ●nua●un● vrbem somtio vinoque sepultum . et risum impedit , & mortem . expostulation . monumentum , quasi monens mentem . ad mart. lib. de gratia noui test . de paup . amand . greg. in mor. the life of faith brings peace in death . see d. mosse , his sermon of the faith of diuels . repentance the meanes of peace with god. three wayes how to dye daily . first dye to sinne . how to leaue the damnable custome of swearing . secondly , dye to the world . thirdly , beare crosses patiently . fourthly , prayer oft preuailes for a peaceable departure . a lu. . . eph. . . things to be prayed for , that death may be prosperous . a good conscience in life , brings peace in death . a seruus in mustell . b lib. de moribus . c hugo lib. de anima . cap. . d lib. . de officijs . e bern. in serm. f cicero lib. . tuscul . quaest . sixe causes of sickenes besides our sinnes . fiue duties to be done in sicknes . what scriptures are fittest to be read of a sicke man. d. maxeys sermon on the agonie of christ . laboraui in gemitu meo . short furnitures against the feeling of sickenesse and feare of death . b super iohan. c super mat. . . reasons why the sicke man should set his soule in order . d king. e kin. . f act. . . g ioh. . . reasons why the sicke must send for his minister . the small comfort that a sicke man gets from carnall visitors . the minister is to be sent for before the physitian . vbi de●ini● ▪ theologus , ibi incipi● medicus . galen lib. . de arte curat . c. . the lawfull vse of physicke plainely proued . h forrest de vrin . indicijs lib. . lang. lib. epist . . i see heidon against iud. ●s●ro . s● h●i● is preser●atiue against the poyson o●●p●osed prophesies . what to doe in taking physicke . . rules obseruable in the vse of physick . earnest inuectiues against such as in extremities seek to witches and charmers , with disswasiues from such idolatry . against seeking to witches & charmers , in sicknes . k galen . lib. . & de simpl . medic. reconciliation with enemies , & restitution in wrongs , in sicknesse to be practised . deut. . . iosh ▪ . king. . magistrates , ministers and masters must prouide for the good of their charges , euen after their death . l de moderatione in disputat . ser●anda . m gen. . n gen . o luke . . . ioh. . . luke . . . reasons why a sick man must make his will. rom. . ● . maine rules in making all wils . p lib. . de rep . polit . q lib c. a christian carriage prescribed euen in the houre of death . notes for div a -e * ier. . . a crimina doluit , non exitis filiorum amb. b stan●em lego , stentem non lego . ambr. in orat . suneb . gen. . luk . ● . augustine . prosper . c heb. . . cha. . . d gen . e psal . . . * amici mortui non amissi sed praemissi . bern. f iohn . . g verse ● . h cor. . . i mat. . . iohn . . . thes . . tim. . cor . . k sam. l gen. . m mat. . . n gen. . . . mors non interitus sed introitus , non obitus sed abitus . o rom. . p gen. . . q rom. r gen. . . . . . s lu. . iudg. . . . . t gen . . heb. . vlt. u pro. . . quod generatur corrumpitur . quod oritur moritur . seriu● aut citius metam properamus ad vnam . solamen misoris socios habuisse doloris . cor. . . x ioel . . v. . y sam . esay . . mark mat. . luke . z cor. . . . a luke . b sam. . c mat. . . . d deus meus & omnia . e psal . . . f exod. . g pro. . h gen. . . ch. . v. i gen. . v. . . ch. . k kin. . l sam. . . m ier. . . n luke . o luke . . p luke . . q acts . v. . . . . apoc . reu. . . acts . . . r gen . v . v. . s gen. . . t deut. . u numb . . x chron. . . y sam. . z sam. ● . . a sam. . . . b numb . . c acts . d sam. . a exod. . exod. . b sam . c esay . eph. . . exod. . ioel . . ionas . . heb. . . cor. . d ioh. . . c psal . . . f numb . g numb . . . h exod. ch ch. . ch. ch. & i sam. . . k chron. . . l kin. . m sam. . n cor. . . o chr. . . . . p sueton. q spart . lib. . c. , r euseb . lib. . cap. . s ruffinus , niceph. &c. t sam. . u numb . . x ps . . . y sam. . . . z iosh . . a ion . . b zeph. . c mat. . d esay . e iohn . . . f mum. . iohn . . . g esa . . . luk. . . . luke . . . . iohn . . . . . acts . . v. . acts . v. . iohn . v. . . mat. . ● . psal . esay . non debent sub spinoso capite membrae esse mollia . * gen . . . quod medicina corpori , hoc morbus animae . a heb. . b luke . c ier. . . d prou. . . e verse . f verse . g ezek. . h pro. . i esay . k mat. . . l pro. . iohn . . m esay . . . &c. n kings . . iohn . . mat. . luk. . mat. . a iob . . . . . . . . see psal . . . . . . . . psal . . . . applyed to christ . b luke . . . c gen. . sam. . . g psal . . psal . . h i●sh . . . heb. . . i luke . . . k mat. . l iohn . m act. . & v. . n psal . . ioh. . . o gen. . . a gen. . b mat. . . . psal . . v. . . ponder well , psal . . . . . . . . . . & . . reade it all and apply it : so iob chap. . esay . . vide chrisost hom . de diuite & lazaro , & hom . . in cor. a psal . . b rom. . mat. . c esay . ier . . prou. . psal . . vor . . d gen. . . f e●od . . . . . . g iudg. . . . h psal . . . . . i reuel . . . . k iohn . l iohn . . m luke . n rom. . o iam. . . animus est , qui bene imperat matrimonio & virginitate . chrys . p osea . prou. . q kin. . r eph. . . col. . . tim. . s lu. . t tim. . v mat. . . . x ioh. . . y eccl. . luke . z mat. . . . a mat. . . . . . b mat. . . &c. . . luk. . . &c. prou. . . c ps . . d gen. . . e gen. . chap. . f psal . . . g ver. . h marke . . . i iohn . k ioh. . l exod. m exod. . n iudg. . . o king. . ch. . . . deut. . . p marke . luke . . q king. . dan. . . . r iudg. . . . s sam. . t sam. u iudg. . x heb. . . y verse . z psal . . . a psa . heb. sam. . . . b luk. . the life of faith in times of trial and affliction cleared up and explained from hebrews x:xxxviii ... / by ioh. brown ... brown, john, ?- . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing b estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : , : ) the life of faith in times of trial and affliction cleared up and explained from hebrews x:xxxviii ... / by ioh. brown ... brown, john, ?- . pts. ([ ], , [ ], , [ ] p.) printed for the author, [s.l.] : - . second pt. ([ ], , [ ] p.) has special t.p.: the swan-song, or, the second part of the life of faith. . errata: p. [ ] at end. copy at reel : (b ) is parts and ; copy at reel : (b ) is part only. reproduction of original in union theological seminary library, new york. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -- n.t. -- hebrews -- criticism, interpretation, etc. faith -- early works to . suffering -- early works to . - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - judith siefring sampled and proofread - judith siefring text and markup reviewed and edited - pfs batch review (qc) and xml conversion the swan-song : or the second part of the life of faith , in times of trial & affliction : opened and applid by that late , learned , eminently gracious , singularly faithful & exemplarly zealous minister of iesus christ , mr john brown : and published by his afflicted friend , & a poor well wisher to the interest of christ , & his suffering remnant . cor. : . watch ye , stand fast in the faith , quit you like men , be strong . eph. : . wherefore , take unto you the whole armour of god , that you may be able to withstand in the evil day , &c. ver. . above all taking the shield of faith &c. john : . — and this is the victory that over-cometh the world , even our faith . philip. : . i can all things through christ which strengtheneth me . printed anno dom. m. d c. lxxx . to the christian reader , more particularly to the poor suffering remnant of the church of scotland . dear brethren , and companions in tribulation & in the kingdom & patience of jesus christ , i make no other apologie , for this my present addresse , than that it was amongst the last commands , laid upon me , by the great , & now glorified author of this following treatise , ( revised by himself , & almost wholly printed before his death ) to prefixe a few lines unto it , & so send it out into the church ; that by it he being dead might yet speake , particularly to his brethren in tribulation , to whom living he was so comfortable , by holding forth light , sanctuary light , in their darknesses and difficulties , and now continues still to be , ( after he hath no more a being amongst us ) by pointing forth the way of life and strength , whereby the suffering saint ( without succumbing or sinking , because of sorrow , misery and affliction ) may be made able to do all things , and endure all things , while he walks in that light . but , christian reader , while i obey the last command of my dear brother , i shall so far consult thy advantage , as not to keep thee back , by my tedious and tastlesse scrible , from the perusal of a peece , which not onely , as to thee , needs not my epistle of commendation ; for the first part ( long a●…oe in thy hands ) is a sufficient epistle to this second , with all who are in love with , & know the necessitie of the way of living by faith , which is the christians life , in this life ; ( for , till the day of immediat vision , and full fruition come , we must walk by faith , not by sight : o blessed walke , which brings with it joy unspeakeable , and full of glory ! and so it must , since it is a walking with god ; for as faith's first work is the association of the soul with him , so its next and after vvork is the assimilation of the soul to him ; whereupon followes that neer , that sweet and dear fruition of him , which hath unspeakable joy , as its inseparable companion , or native effect ) but , the due , and deserved praise of the author , is so much in the church of christ , as it needs not the epistle of any else , to command it ; for , first , if thou be not a stranger in our israel , whoever thou be ; then , if either eminency in grace or learning ; if vastnesse and pregnancy of parts ; if fervor of zeal according to knowledge ; if unvvearied diligence , in the work of the lord , ( wherein he laboured more aboundantly than any of us all ; for no man in the church of scotland hath filled up his measure , even as to that : nor know , nor see i a man who is like to doe it , nay who is in capacitie for it ; ) if a holy heroick misreguard of men , and their estimation , in approving himself to god , by a ready and resolute withstanding the corruptions of his time , and opposing all these courses and contrivances , and these unworthy connivings , whereby the cause hath been prejudged ; yea basely abandoned , and the free course and progresse of the gospel obstructed ; if single sollicitousnesse , and strenuous endeavours , how to have pure ordinances preserved in this generation , and propagat to the posteritie : in a word , if faithfulnesse , as a servant , in all the house , and matters of his god , even that god , who counted him faithful , and put him in the ministery ; and loyaltie to his princely lord and master , ( the prerogatives of whose crown , the privileges of whose kingdom , and the establishment of whose throne , were more prized by him , more precious and dear unto him , than all other interests whatsoever : nay , he was so far from reguarding any other interest , in respect of that alone valuable one ; that , as he was never daunted , from a plain peremptorinesse in owning thereof , by the dread of poor mortals , or the fear of what the stated enemy could doe unto him ; so , he was never demurred , into a forbearance , or brow-beaten into a base and un - ambassadour - becoming silence , by the displeasure and disconntenancings , even of such of his brethren , whom otherwise he loved , and highly honoured , as to a plain contending with them , wherein he perceived them not to walk uprightly , according to the truth of the gospel , and to the former principles of that church , while she retained first love , and did first works : yea , he judged it duetie ( and in this he had the mind of christ ) to contend earnestly with them , for their not earnest contendings for the faith ; though , for this , he should have been contemned , and accounted ( as he was ) a man of contention : ) i say , if thou be such an one , to whom such a blessed conjunction of rare gifts , with such a rich and plentiful measure of grace , can endear any man ; i then nothing doubt , but mr brown , great and gracious mr brown , hath such a place in thy soul , and such a preference to others , as thou wilt judge it superfluous in me , to say any thing to commend what the truely great elijah of his time ( i mean of this present time , when , having served his generation , according to the will of god , he fell asleep , ) the man jealous for the lord god of hosts , above all his brethren , whom he hath left behind him , ( i except not one soul , nor am i ashamed , or affraid to give it under my hand ) doth here present thee with , as his farewell to the saints , and the excellent ones , in whom he so much delighted , and for whose advantage he so much laid out himself , night and day , and for the work and cause of christ his lord ; in so much as this his kindnesse to the saints , and care of all the churches , particularly that poor church of scotland , keept him alwayes neer unto death , through his not reguarding his own life , to supply the lack of other mens service to christ and to his church : but , if thou be not such an one ; then , as thou declares thy self unworthy of what is here presented , so thou canst not quarrel , if i be so far of the same opinion with thee , though i dare not but wish thee to be quickly of another mind . i know very well , this which is here hinted , of the excellent and savourie author , will be unsavourie to some ; yea , will incense not a few , who would be accounted masters in israel who have been busie ( while he was busied about the work of the lord ) in backbiting defaming & reproaching him , & that , because he withstood them all to the face , wherein they were , & are justly to be blamed : but , i must lay my reckoning , and have done it , with that , and many such things : onely , by way of apologie , i must tell such , that it is not my work , to engage with them , at present , on this head ; they may exspect to hear of that afterward ; yet next , till more come , i doe not crave their libertie or pardon to say , that it shall be amongst the posteritie ( as it is already with the more serious in this generation ) a stain , which shall never be vviped off the memorie of the reproachers , vvhen his memorie shall be blessed , and his cognizance , in the succeeding generations of the church , shall be , that , in the day vvhen he fell a sleep , the church of scotland was deprived of the most incomparably able , and the most absolutly burning and shining light , belonging to that church . secondly , it may be an appreciating , and endearing consideration , unto thee , that this treatise is not only the work of such a worthy vvorkman , such a walker with god , such a wrestler with him , such a witnesse for his master , and such a beloved disciple : but it is his last work ; this he wrote at the close of a long walk with god : for , in his walk with him , and after him , having by experience found , there neither would , nor could be courage , nor constancy nor comfort in that course , except faith were acting vigourously , upon its blessed object , that fountain of all fulnesse , both for furniture & frame , both for the light of direction & consolation , and for a measure of life , in order to action , according to the emergent difficulties , & dangers , that are the inseparable attendants , of the duties of the present day : he was taught , by the things which he suffered frō all hands , to make a blessed , & beneficial vertue of this necessitie , & so he held on in his way , ( being thus upheld and supported without turning aside to the right hand , or the left , and without being diverted or deterred from following the lord fully . the things that he suffered of late , especially at the hands of brethren , ( their shame , but his garland and glory ) put him to studie and learn the obedience of faith , wherein he was helped , and taught to make such progresse , and proficiency , as he enjoyed a sweet serenitie & calme , in the midst of all these boisterous blasts , which , out of all airths , blew in his face ; but most bitterly out of that airth , whence the storme could , or should least of all have been exspected ; so that , he did not onely possesse his soul in patience , as moved by none of these things , which befell him , from foes or friends ; but he was quieted , quickened , and comforted in his conflictings ; yea , he got meat out of the eater , out of weaknesse he was made strong , & enabled to doe exploits as knowing his god : and finding the sweetnesse of this life , ( otherwise of many sorrowes ) and experiencing , how much he was enabled for all things , through christ strengthening him , he was moved and constrained , from the aboundant furniture , the sweet facilitie , yea the begun felicitie he found in this life and course , to point forth this way of pleasantnesse , and this path of peace , to such as are put to walke in the midst of trouble ; that so they may finde , by following this course , the same light arising to them in darknesse ; and the same life , strength , courage and comfort , springing up and communicat unto them , whereby they may be enabled to goe foreward , through all difficulties , all dangers , yea and all deaths . hereby thou who , in the sight of difficulties , and the sense of thy impotency , art made to say , what is my strength that i should hope ? art taught to anwer by another question , since he is strong , why should i despond or doubt ? for , all things are possible to him that believes , all difficulties are superable to faith ; for , faith is the engaging of an omnipotent god , for an impotent creature , whereby the believer is more than a conquerour : and because that stronger is he who is in the believer , than he that is in the world , therefore , being , by him that dwells in him , strengthened with all might , according to his glorious power , unto all patience , and long suffering , with joyfulnesse , conquer he must ; and this is the victorie , whereby he overcomes the world , even his faith ; for faith's valour is , when overpowered , to cast it self and its burden upon god , who performeth all things for the believer ; and so ( how weake so ever in the conflict ; yet ) by faith he carries away the conquerours crovvn in the issue , and is set dovvn at last to sing , thanks be to god who hath given me the victory . i say then , these are the last vvords , of a great student in this blessed and mysterious art , and of a noble proficient in this happie studie ( for he speaks vvhat he knovves , he speakes vvhat he hath found and tasted ) instructing thee , hovv thou mayest with him hold on in thy vvay , and vvax stronger and stronger ; yea , hovv thou mayst surmount all difficulties , othervvise insuperable , as carried uppon eagles vvings ; and run , vvith the greatest burden upon thy back , and not be vveary ; and vvalk , vvith the greatest load upon thy loins , and not be faint . naturalists , you knovv , and mariners tell us of the flieing fish , vvhich , vvhen pursued in the vvater by the shark , flies up into the air , as a foul , and so escapes the danger : but it can flee no longer in the air , than its fins continue vvet , and vvhen these become dry it falls down again into the sea : a lively embleme of a lively christian vvho , vvhen in hazard to be svvallovved up of trouble , and devoured by the teeth of sharks , mounts up above them upon eagles vvings , and so escaps them . but that vvhich vvaters these vvings , vvhereby faith flies , and that vvhich gives it this vigour is fresh influence of the spirit : the supplie of the spirit of christ quicken's and strengthen's faith , and then failing and feeble faith renews its strength , as the eagle renews her age : it s this which gives weake and withered faith a fresh , vigourous and youthful greennesse , and puts the beleever in case both to say , in god have i put my trust , i will not fear what flesh can doe unto me ; and also , i am able for all things , through christ vvho strenghtens me , or puts povver in me . now the authors scope and aim is to tell thee , and teach thee how thou mayest be expert in this noble flight above trouble : ( o happy dexteritie in a time of trouble upon earth , to know how to make use of faith's wings , in flieing heaven height , and to be instructed in the exercise of that blessed art , how to make use of thy faith , whereby thou pleases god in thy ordinarie walk , for performing these high heroick acts , in the day of the most dismal and deep distresse , whereby it is evident , that the sweetest ferenitie of soul , in the sadest & most surprising of troubles , is possible to him that beleeveth ! ) thirdly , that which doth commend books , and without an epistle of of recommendation , is an epistle commendatory sufficient , & makes all courting of the reader to their perusal , a superfluous complement , an unprofitable waste of words , yea , & a profuse expense of precious time , is , that what the author writs be not onely upright , and words of truth ; but , that the truth treated of be pertinent to the present day ; & the duty pressed be that which must be known , that it may be practised , when upon the real and right performance thereof depends , in a particular manner more than the believers peace ; yea , more than his soul , and eternal happinesse can amount uuto ; viz. the glorifying of god in the fires of fiery trials , and the bringing up a good report upon his vvayes , by a practical proof , that there is a sufficiency of strength communicable , whereby the weakest is made strong ; and a singularitie of sweetnesse experienced , whereby a man , otherwise of sorrows can sing in the wayes of the lord , even when his way lyes thorow fire & water ; so that he who hath taken hold of the path of life needs neither faint in the way , because of his own weaknesse , there being everlasting armes underneath , stronglie supporting ; nor yet turn aside out of it , when there is a lyon in it ; neither wearie in going foreward , through want of what is sweet and refreshing , since there is a well spring of comfort insured unto the walker in these wayes , so as in the greatest pinch and penurie , of all outward things ▪ yea , when put to the greatest pain , he hath still everlasting consolation , and can glory in tribulation , and rejoyce , not onely in the hope of the glory of god ; but sing as alreadie in the suburbs of heaven , while under the shineings of his masters face , and the shedings abroad of his love in the heart . and according to this rate and reckoning i may make bold to say ; the mater herein treated of is of that moment , import & present necessitie , as to draw the eyes of all men towards it , that their hearts may be cast into this mould , and they put in case to practise accordingly ; for , this was the happie authors scope ; for this he wearied himself , and was at this peece of pains , ( amongst his other eminent , singularly useful and assiduous labourings , for the edification of the church , at home and abroad , the care of all which lay upon him ) that thou mightest know how to finde ease , safetie and refreshment , when there seems nothing in thy life , but sorrow ; and in thy cup , but gall and wormewood . in a word , the author hath written the first & second part of the life of faith , that the reader may write the third part in his practise , by making his life a transumpt of both , in a day when most are making shipwrack of faith and a good conscience ; and many ▪ who once professed themselves disciples , are now turning back : and , alas , i am affraid , it shall be observed , and said of them , they walked no more with him ; but , for their turnings aside unto these croaked courses , were led forth with the workers of iniquitie : so that this is a word in season seeing besides the native , and intrinsick beautie of truth , that commends what is said to thy peruseal ▪ the adventitious beautie of seasonablenesse endears it to thee ; for he that writes it was a preacher , who sought to finde out acceptable words , & the tongue of the learned was given unto him ; for , what he writs doth witnesse , that his eare vvas vvakened to hear as the learned , that so the might speak and vvrite as the learned . but , for a conclusion , i must tell thee , that the spiritually vvise , and zealous author vvas not only driven to treat of this subject , because of the present pressurs of the poor remnant , pressed out of measure , and beyond strength , ( though he had this also in prospect ) that so they might be quickened , quieted , encouraged and comforted , under these crushing calamities ; and might be instructed , hovv to glorifie god , in this day of visitation ; and endure the vvorlds hatred and the vvorst that either enraged adversaries , or incensed friends can doe , as seeing him vvho is invisible , and as believing , that all these shall vvork together for their good , and as assured that they shall turn to their salvation , through the intercession of the mediator , and the supplie of the spirit of jesus christ : but , more particularly considering our vvay , and our proceeding from evil to vvorse ; vvhat high affronts have been put upon our infinitly glorious lord and master ; & hovv these have not only not been resented and vvitnessed against , vvith a zeal , a fervor of pure zeal proportioned to the furious fervidnesse , and unhallovved heat ▪ of that opposition to christ , and hatred to the coming of his kingdom in the world , vvitnessed by the complex of the adversaries course and carriage : but , alas , to our shameful & astonishing faint ( vvhen called to have been valiant for the truth , and to have acquit ourselves as the good souldiers of jesus christ , ambitious to have been sacrificed upon the interest of our royal master's glorious crovvn , and prerogative ) hath been added , a drawing back ; courses have been taken , patronized and applauded , partly in recto , partly in obliquo ; and that , by some vvhom least of all it became , & , if i may say so , from vvhose hand christ might have exspected a heroick opposition to these hell-black driveings , vvhereby a defection ( for in despite of all the palliatings , and cunning plaisterings to hide this , novv its manifest ) hath been , and is novv carried on : and there is no small rage vvitnessed , against all vvho essay to discover our iniquitie , to turn avvay our captivitie : in a vvord , vvhen he considered all the dispensations of god , and took notice of the dispositions & propensions of men , not of the multitude , but of ministers , and professors , even of these vvho vvould monopolize to themselves the repute of zealous according to knovvledge , & the onelie vvise men in the church , vvho knovv the times , and vvhat the israel of god ought to doe ▪ as if vvisdom vvere either to die vvith them , or to live only with the persons of their principles and practises , he fell under the apprehension and persuasion ( and who can escape it ) of a woful day , coming upon the people of these practises ; however a great many have not only been puting far away the thoughts of this evil day , but have been dreaming of a delivery : ( ah how deep a delusion shall this be quickly found ! ) and therefore that the poor remnant , who in some measure have escaped , and have endeavoured to keep themselves pure fr●…m the pollution of this defection , may know what to doe , and how to carry , in that day of vengeance of our god●… , when he shall draw his wheted , his glittering and furbished sword , to avenge the quarrel of a broken and a burnt covenant ; and that sword shall devour flesh , till the land , defiled under the inhabitants thereof , by transgressing the law , changing the ordinances , and breaking the everlasting covenant , be soaked with the blood of the men guiltie of these abominations : ( and then , alas , who shall live when the lord doth this ? ) i say , it was the foresight of this wofull day which made this seer draw these draughts , and lay before thee these directions , that thou may not be put out of frame and posture ; but mayest be strengthened , perfected and throughly furnished unto every good work , when all things run in a confusion , and tend to ruin ; and that thou mayest know of a blessed , a secure and safe place of retreat , in that dismall day , when it shall be said to the men with the slaughter weapon in their hand , begin at my sanctuary , begin at the houses of ministers and professors , ( i know , it will be mistaken , if i say it ; but yet , i cannot forbear it : alas ? of all the men in the nation , we may particularly meditat terrour ; and i feare , it shall be seen and observed , escape who will , many of us shall be taken ; escape who will , ministers , their wives & children , and many professors , together with their wives & children , shall not escape ; ) & mayest be as mount sion , that cannot be moved ; yea , and without fear , by living the life of faith , though the earth should be removed , and the mountains carried into the midst of the sea ; though the waters thereofroar , and be troubled , and though the mountains shake vvith the swelling thereof : there is a refuge , and quiet resting place ; there is strength , and a present help in the time of such trouble ; for god is then a rock of salvation , and a refuge to his people , even in such tempests and troubles , vvhen the confusion and calamitie is so great and universal , as the sea seems to svvallow the mountains , and the mountains seem to smother the sea : and the authors designe , in what thou art here presented with is to teach thee , how to make this rock of ages all things to thy self , by believing , and acting faith upon him , which he hath made himself to thee in the promise ; that so thou mayest be safe and sing , because , to thy securitie by him , there is unspeak able satisfaction to be had in him ; when the sinners in zion shall be afraid , and fearfulnesse shall both surprise the hypocrits , and many who have the root of the matter in them , because of what they have been ; and because of what they have unworthily done , and left undone : he who followes this course , shall dwell on nigh , his place of defence shall be the munition of rocks his bread shall be given him , and his waters shall be sure . believe it , my brethren , all you have found is but the least part of vvhat you have to fear , yea of what is inevitable : the fury of the lord is ready to be poured forth as fire upon this generation ; the day and hour approaches , wherein no man shall have any thing left him to allay his sorrovv , or comfort him in his anguish : but he vvho , being in chist jesus , is in case to oppose the comforts of the holy ghost , and that everlasting consolation which is in christ , to present confounding and overwhelming calamities ; the oppressions , the horrid and bloody barbarities of enraged , cruel and blasphemous enemies , incensed into a madnesse against the followers of the lamb , and thristing insatiably after the blood of the saints , who dare nor receive the mark of the beast ; the tumult of incensed friends , the clashings , the contendings , the insurrections of brethren against brethren , will make our poor land such a weary land , as men shall be weary of their lives , and wish to be gone from the evil day ; yea , shall either seek for death , and not find it , or in agony and horrour , shall be found of death , and cannot flee from it . but ô how in that day and hour will the sweet shadow , and the secure shelter of the rock of ages revive , and refresh such as have accesse with boldnesse and confidence , to lay themselves down under it ! they shall finde it that place indeed where the weary are at rest , they shall finde that this is the rest alone , wherewith they may cause their weary souls to rest , and that this is the refreshing too : such as believe in christ jesus , and dwell in him by faith , and delight in him by love , shall either not finde the evil of these dreadful dayes , which are coming ; or what they sinde of it shall not much trouble them , because of what upmaking they finde in the fruition of him , who gives meat out of the eater & sweet out of the strong , and who shall walk with them in the midst of the fiery furnace , when we may exspect , it shall be made seventimes hoter than ever we saw it . ( for the devil is come down , having great wrath , and the cry of our crimson iniquities is gone up to heaven . ) o happy is the man , who by all his distresses , is driven to seek , and make sure a dwelling , in the secret place of the most high , and to take up his abode under the shaddow of the almighty ; for , such may sit down and sing , because safe , and say of the lord , he is my refuge , in him will i trust , as it is psal. : vers . , . o safe ! ô sweet refuge ! he can finde no evil who is got in there , and no evil can finde him : for he covers the man , with his feathers who trusts under his wings , and his truth is his shield and buckler : would the man , that is escaped in thither , change his dwelling place , and abode , for a kings palace , while in this pardise feasted upon the peace of god ; would he change his shelter for a strong tower : o! by no means ! the universe cannot afford him such securitie and protection ; neither can it supply him , to a running over , with such plentie of sure and unspeakable pleasure : o hovv excellent doe these finde his loving-kindenesse , who put their trust under the shadow of his wings ! as they shall finde there a refuge , until the calamitie be overpast , so they shall be abundantlie satisfied , with the fatnesse which they shall finde , in this house , and he shall make them drink of the rivers of his pleasure ; he shall feast them , while others famish , upon the begun fruitious of himself , and while others are made to weep , and wring their hands , over their broken and emptie cisterns , they shall finde , that with him is the fountain of life , so that they may drink , and drink aboundantly , and thus forget their povertie , and remember their misery no more : nay , this is such a happie hiding place , as it 's a compleat dweling place ; any hole or hold that is a shelter and protection , in the day of a windy , storme & tempest , is thought good ; wars will commend the bottome of a dark dungeon , where a man is as buried alive ; yea a coal si●…k ( whereof some dear to god have in our dayes , while the wicked were hunting for the precious life , been forced to make use as a shelter ) beyond & above a palace of pleasure ; but ô what a sure ; what a safe refuge is the rock of salvation in time of trouble ! o how doe : the environing wall●… of christs righteousnesse , & power , these everlasting armes underneath , supporting , and round about surrouding & preserving , from the tempest of wrath , that it cannot invade or break thorow make such accommodation sweet & pleasant ! but , when with all ? this secret place of the most high hath not onely all safetie in it , but it hath also all sweetnesse , all satisfaction and all goodnesse laid up in it , for such as it hids : it s not onely a strong place , that hath salvation for walls and bulwarks ; but it is within this also , that he shines and shewes his marvelous kindnesse , psal. : vers . , . there is not onely a refuge here , but there is besids a rich treasure of all goodnesse , laid up in this storehouse , to be laid out , and made forthcoming for all who enter within the gates of this citie : it s not onely a house of war , but a house of peace and pleasure ; it s within these walls that that peace of god , which passeth understanding , doth guard the heart and mind ; as it s here , that the place of their defence is the munition of rocks , so it is within this rock , that their bread is given them , and their waters ate m●…de sure ; there is great fatnesse within this strong hold for feasting souls , and a river of pleasure for their refreshing : this is that unexhausted well-spring & fountain of loving kindnesse , tender mercies and bountie , which glads perpetually the hearts of all beleevers : this is the river that maketh glade the whole citie of god : this is the very fountain of life it self , thristing to be drunk of by thristy souls ; which is nothing else , but god himself imparting , and communicating himself , to his emptie and indigent people , and making up thereby all their wants , according to his riches in glory ; a saving god , satiating the weary soul , and replenishing it with goodnesse ; this river of god which is full of water running in into the heart of him who hath opened his mouth wide , till it be filled , to a running over . o how do they , who finde by tasting how good he is ; and what is to be had in the kings chambers , pitie the poor mistaken world , that feed upon husks , while they are feasted with these royal dainties . alas ! the world , who are strangers to their joy , knowes little what a kings life they live ; and how while in their wildernesse lot , they feed upon manna , and are feasted with angels food ; they little believe , how the people of the lord , in their shuttings up , are so fatiat with goodnesse , as their hearts are enlarged , while made glade by the light of his countenance lifted up upon them , in their desirings for others , that it were with them in all things , as it is with themselves , save as to their bonds : o what a blessed hiding place doe they finde him ! he is such a secure hiding place , as is also a most sweet beautiful and refreshing resting place ; a refuge , where repose and soul ravishment are met and marryed together , without a divorce . now , could a soul think of changing his dwelling place , could he ever by choice and upon deliberation come out , after he hath enterd into these chambers , and shut the doors about him , and hath tasted and seen how good god is ? no sure , it will not , it cannot think on this without terrour ; it will not , after it hath drunk of the river of his pleasure , and is satisfied with the fatnesse of his house , leave these pure springs , to drink of an impure pudle , o how easily must the soul be arrested , where it is ravished in the fruition of what it finds . now , my dear and distressed brethren consider , that you may not be weary nor fainted in your minds , in the day when the blast of the terrible one is as a storme against the wall , what a compleat hiding place you have from trouble , and what a citie of refuge you have to flee unto , thou art my hiding place , thou shalt preserve me , from trouble , thou shalt compasse me about with songs of deliverance , said the psalmist psal. . and in this he is not alone , for grace hath made you sharers with him of this great goodnesse : the sure mercies of david are made sure to all who have taken hold of the covenant , so as whosoever have fled into jesus christ for a refuge from wrath and for pardon of sin , when pursued by justice , they may conclude this , as a sweet consequent of it also , thou art my hiding place from trouble ; and whatever hardship you may meet with , or whatever heavinesse you may be under , yet you may conclude ( o comfortable conclusion ) that the lord vvill command his loving kindnesse in the day time for you , and in the night his song shall be vvith you ; yea , you shall be compassed about with songs of deliverance , songs shall inviron you about , and joy shall break in on every side ; you shall be able to look no where ( even while all who look on may think your misery unmixed , and your sorrow without the least alay of sweet ) but you shall finde matter of a song , and be able to command a most sweet consort of musick within your own soul , because both safe and satisfied . the lord will be a refuge , in times of trouble , psal. . and they who know his name , which is a strong tower , may and will put their trust in him . this then is the all of your businesse in order to support , saftie and satisfaction ; in order to your being in case , both to honour him , and to be happie , in the midst of all possible sufferings for his sake ; to betake yourselves to him for shelter , and trust in the covert of his wings : and it is for this end , that this teacher , taught of god , hath left his brethren in affliction these directions , that as they may be persuaded to stand perfect and compleat in all the will of god ; so amidst all their sufferings for his sake , they may know how to have a sweet serenitie of soul , by acting faith upon him as a full fountain , sutably to all their needings , wantings , darknesses , difficulties and dangers ; and so be put in case to say , in the lord have vve righteousnesse and strength ; in him by whom we are justified , in him and by him do vve glory in tribulation , and are more than conquerours . now , that you may live more constantly with him & have a more comfortable and joyful life then ever , in a fellowship with the father & with his son j. christ ; that you may have grace for grace , yea an all of grace , whereby you may glorifie your father which is in heaven ; adorne the doctrine of god the saviour ; be enabled to fight the good fight of faith through christ strengthening you , and endure to the end , by the new supplies of the spirit of christ , as it is the aim of the writer of this treatise , who after all his sufferings and sorrowes , ( in which and under which he behaved as a good souldier of jesus r●…ist ; and was observed , to have acquired a special dexteritie , in making use of the shield of faith ) is now got above them , and eternally comforted over them , in the sight and fruition of that god , in whose service he lived , as devoted to his fear , and died in that noble posture ; so it is for you the earnest desire of his soul , who is your poor welwisher and companion in tribulation . the life of faith in times of persecution . part . ii. the introduction . a word spoken fitly ( saith the wise man prov. . ver . . ) or in its season , or as it is in the original , upon his wheels , is like apples of gold , in pictures of silver ; that is , is both pleasant and profitable . we began , in the foregoing treatise of this subject to explaine the nature of this life , which is to be had by faith , in a very sad and trying time ; how and what way faith interesteth a soul in this life ; and how they should act faith , who would partake hereof , in a day of difficulty and temptation , wherein , because of adhereing to christ , and his truth , the life of his people is made bitter unto them , and they are exposed to many troubles and sharpe exercises : and , for a further encouragment unto a faithful and stedfast adhereing to the truth , in a day of stormy tempests , and fierie trials , we mentioned some of those many considerations , which the lord had left on record , in his word , that we through patience and comfort of these scriptures might have hope ; and so might be perfect , and of good comfort : such as . gods promised presence with them , in all their trials , how sharpe and fierie so ever , the faith of which would make the weak and fainting soul become couragious and valiant , as david . . christ's sympathie with them , in all their distresses , troubles , necessities , dangers , paines , losses , crosses , and sufferings for him , and his cause ; which , if firmly beleeved , according to the s●…re and undoubted grounds thereof , could not but make them sing all their sorrow out of countenance . . the lord's stile of being a redeemer ; which if fled unto by faith , in an evil day , would prove a strong tour , to which they might ●…un and be saife . . the promises , which are many , great , glorious , sutable , pertinent , precious , sure and covenanted ; and as these are made and registred of purpose , that his people might have strong consolation ; so the christian faith & improvement of them , in a day , when dispensations would seem to cross them , is both the special duty of his people , in that day ; and also the only mean to keep them in life , and hold their head above water , when called to swime against both tide and stream ; and the fixed faith of these would both stablish & strengthen the tossed and wearie soul. . former experiences of god's care , faithfulness , tenderness , readiness to deliver and supply wants , to carry thorow troubles , and at length , in due time , to deliver out of them . these , when rightly improven , according to gods warrand , and gospel grounds , will fournish a feast , whereupon faith may feed , and the soul become strong in the lord , and in the power of his might ; and with courage , hop and confidence wade thorow a sea of affliction . . the quarrel and controversie is the lords . a noble ground of courage , comfort and confidence , when beleeved and rightly improven . . their sufferings are the sufferings of christ , when they are for his sake , and upon his account . and this cannot but be a wel full of consolation , unto the poor afflicted and persecuted childe of god , when it is beleeved , and fed upon by faith . these i have ( as the lord was pleased to assist ) spoken a little unto , in the foregoing piece , onely in order to this end , that the faithful and honest hearted beleever , who either hath already met with , or layeth his account to meet with , sufferings of one kind , or of another , in following his lord and master , in the way of truth and righteousness , according to the commands of god , and institutions of christ , may in part be helped to know his own strength , where the stock thereof is , and how he may improve the same to his own rich advantage , in every case and condition , that the lord , in his wise and holy providence , bringeth him into ; and that so , as , notwithstanding of all the fiery trials , sharpe afflictions , sore temptations , sad exercises , cruel persecutions , continual tossings and harassings and pinching straits and difficulties , that he may meet with , in his way , he may be helped unto a christian deportment , a rejoicing evermore , and a bearing of the cross with joy , valour , christian courage , undaunted resolution and a fixed stedfastness and unmovablness in the way of the lord : and so win to a life of faith , and through faith , in the midst of all the deathes , that he is to rancountre with , in his way , to the everlasting possession of that crown of life , and of the inheritance , that is incorruptible and undefiled , and that fadeth not away , reserved in heaven for them , who are kept by the power of god , through faith unto salvation . i shall now , in the prosecution of this matter for the end mentioned , mentione and speak a little unto some other considerations : such as . consideration . viii . it is the decreed will of god. if the afflicted soul , that is tossed with tempests , and not comforted , and is like to sinck under the heavy burden of affliction , temptation and tribulation , were considering aright , how that affliction cometh not forth of the dust , nor troub●…e springeth not out of the ground , iob : . that is , that afflictions come not by meer chance , neither have they all their original from inferiour agents , carnal and worldly instruments ; but there is an higher hand to be observed and espied in all , that the men of this world , the instruments of satan , devise and execute , and that there is an higher resolution , decree and determination , to be heeded , than what is taken by man. if the afflicted soul ( i say ) were considering this , he would finde himself called to far other thoughts and meditations , than he hath , or can have , when his mind is onely poreing upon the secondary and far inferiour rise of his trouble , to wit , as from men . we see what course peter took act. : , . when thinking upon the rage of enemies against our lord , and against them , his servants , for his sake ; for of a truth ( saith he ) against thy holy child iesus , whom thou hast anointed , both herod and pontius pilat , with the gentiles , and the people of israel were gathered together ; for to do whatsoever thy hand and th●… counsel determined before to be done . so act. : . he tels them , who had been instrumental , in killing of the lord of life , that he was delivered by the determinat counsel and fore knowledg of god , otherwise they had had no power over him . it is good and necessary for beleevers , to be alwayes , and then in particular , fixed in the faith of this , that nothing cometh to passe by chance or fortune ( as we s●…y : ) but that all events , that fall out or come to passe , are from eternity , freely and unchangably ordained and appointed by the unalterable determination and decree of the holy and wise counsel of god : for he worketh all things after the counsel of his own will , ephes : . there is an unalterable decree past in the grand court of parliament in heaven , concerning all events , that fall out in the world ; even such , as we would think to be most uncertaine and contingent , as events determined by lot , prov. : . the lot is cast into the lap ; but the whole disposing thereof is of the lord. what more uncertain , than that the souldiers should not handle christ , after the same manner , that they handled the other two , who were crucified with him : and yet they broke not his bones , as they did the bones of the rest ; and they pierced him , which they did not to the rest ; and that because , it was determined of god , that not a bone of christ should be broken , and also that he should be pierced ; and that the scriptures might be fulfilled , where mention was made of these determinations , as we see in the evangelists , besides many other meer ( to us ) accidental things , that befell him . i know what difficulties some move about this matter , in sinful events , as all the trouble , affliction , and persecution are , which the people of god meet with , at the hands of wicked instruments , upon the account of their adhereing unto truth , and following duty : but i shall purposely wave all disputs , at this occasion , and onely hold forth the truth , and thereafter shew , how it ought to be improved unto advantage , in such exercising times . . whatever affliction , cross , trouble , suffering , tria●… or tribulation , any of his are put to endure , in following of duty , it is not to be looked on , as an accidental , fortuitous event , or chance ; but as determined of the lord , who hath in his soveraigne wisdom and counsel thought fit , to have it so ; and ordered it , that it should be so , that his people in all ages , should meet with opposition , contradiction , affliction , crosses , or persecution , at the hands of one or other : so that the substance of the trial and exercise is to be looked upon , as ordained and determined of jehovah : such a determination , as this , must be the ground of that act. : . — and that we must through much tribula●…ion enter into the kingdom of god : and of that , wich paul saith act : . though he knew not in particular what evils should befall him at ierusalem , whither he was now going ; yet he knew , that bonds and affliction did abide him ; saying , save that the holy ghost witnesseth in every city , saying , that bonds and affliction abide me . it was determined then that these , as pages of honour , should attend him , and should wait for his landing in every place he came unto . and yet more clearly he tels the thessalonians , epist. : . that they knew , that he and the rest were appointed hereunto , that is , to afflictions ; adding vers. . for verily , when we were with you , we told you before , that we should suffer tribulation , even as i●… came to passe , and ye know . peter also , in his first epistle , mindeth those , he writteth unto , of this , several times , and pointeth them unto this will of god , that they might eye it , that is , his determining , decreeing , and appointing will pet. : . for it is better , if the will of god be so , that y●… suffer for welldoing , &c. and againe chap. : . wherefore , let them that suffer , according to the will of god , &c. from all which testimonies , we see , that there is a will , determination , resolution and decree of the ancient of dayes past , anent the afflictions , trials , tribulations and sufferings of his people . . not only is there a decree and determination past , in the court of heaven , about the sufferings of the people of god , in the grosse ( as it were ) and in general : but also the special kind of the crosse , or affliction , that they meet with , or the special manner , or quality thereof . god hath not only decreed , that this or that man , this or that follower of christ , shall meet with some crosse and some affliction , or other ; but he hath determined the species and kind thereof ; to wit , whether it shall be a cross as to his body , or as to his estate , or as to his spirit ; or as to several or all of these together ; whether he shall be put to suffer fineings , or confinments , or imprisonments , or exile , or death ; whether scourgings , paines and torments , or harassings , feares , perils , or what ever it be . paul knew , that bonds did abide him . the lord determined , that abraham's posteritie should be strangers , in a land , that was not theirs , & be made to serve gen. . vers . . he determined that satan should cast some of the church of smirna in prison , and that they should have tribulation , revel . : . we know also , what was particularly threatned against david , sam. : . . as the lord decreeth the kind and species of the trial ; so likewise he passeth a determination , concerning all the ingredients and parts of the same . the trial possiblie is not one single exercise , but one complicated , and compounded of many ; a cup not of one pure liquor , but mixed of many ingredients ; but of how many ingredients so ever it be compounded , and of how many parts so ever it consist ; yet all of them are particularly and determinatly decreed and appointed of the lord. many bitter ingredients were in the cup , which christ gote to drink ; but all and every one of them fell under a plaine and peremptour determination of heaven . they were gathered together ( saith peter , in the fore cited place ) to do whatsoever thy hand and thy counsel determined to be done : there was a whatsoever here : nothing was or could be done , but what this counsel of god had determined to be done ; and all that was done , was determined by this counsel . . the degree , and measure of the affliction , that his people are to meet with , is as particularly determined , as any circumstance thereof else : we know what ioseph's brethren had intended against him , when thy said , come let us slay him , and cast him into some pit , gen. : . but god had not intended so much ; and therefore they were made to change their minde , and to sell him to the midianites , vers. . and though thereby they thought they were quite of him for ever , and that he should remaine a slave to his dying day ; yet we know it came otherwise to passe ; they thought evil ; but god meant it unto good gen. . vers . . as the lord had another end before his eyes , than they had ; so he had determined , that they should not reach their end , nor do any more , than should contribute unto his end . the king of assyria had it in his heart , to destroy and cut off nations not a few . but god had another end in raising him up to be a scourge : and therefore suffered him not to do all he would , esai . : , , . upon this ground it is , that he debateth with his people in measure , when he sendeth forth his rod ; and stayeth his rough winde in the day of his east winde esai . . . the season and time of the affliction and trial is likewise determined of the lord , which is another circumstance , sometime very considerable , and weighty . he hath determined the minute of time , when it shall beginne , and with what occasion it shall be trysted . he determined the precise time , when the messiah should be cut off , after threescore and two weeks , dan. vers . . . the duration of the trial is also determined by the unchangable decree of god , to a day , yea , to an houre and a minute . he decreed the length and duration of the affliction , that was to come upon the posterity of abraham , four hundereth and thirtie years gen. : . exod. . vers . . and at the end of these years , even the self same day , it came to passe , that all the hosts of the lord went out from the land of egypt , where these years of servitude were to end . so he determined seventy years for the captivity of iudah in babylon , ier. : . and : . dan. . vers . . . he hath also determined who shall be the instruments of the trouble , he said , he would hisse for the flie , that is in the uttermost part of the rivers of egypt ; and for the bee , that is in the land of assyria , esai . : . he appointed the ruine of iudah to be by the babylonians , or caldeans . he determined to raise evil against david , out of his own house , sam. : . these particulars might have been further enlairged , and confirmed ; but because i suppose the truth herein will not be denied , or questioned by the lords people , it will be much more useful to speak a few things , concerning the right use making of this truth , that there is a decree past in heaven from all eternity , touching our sufferings , and all the ingredients and circumstances thereof , concerning the manner and way of our troubles , the time when , and how long , the instruments by whom , and all the other particulars considerable in the same : all are fixed by a peremptour and unalterable determination . now the faith and beleeving consideration of this would still , and calme the risings of our proud spirits , and the insolent stirrings of our corruptions , when the affliction , that is bitter and unpleasant to the flesh , is lying on ; and make us patiently endure all , and sweetly submit to all , saying , the will of the lord be done : let him do what seemeth him good ; as good old eli said , when he heard the determination of the lord concerning him , and his family , wherein were many sad and bitter ingredients , as may beseen sam. . and . chapters : and go●…d is the ●…rd of the lord , as good hezekiah said , when he heard by esaias , that the lord had determined , that all that was in his house , and all which his fathers had laid up in store , untill that day , should be carried to babilon , nothing should be left ; and of his sones , that should issue from him , which he should beget , should they take away , and should be eunuchs in the palace of the king of babylon esai . . vers . , , . whether . ( . ) our thoughts be troubled at the kind of the cross or affliction , which is upon us ; so as we are ready to say , had the lord sent any other rod or affliction upon us , than this , wherewith we are exercised , we could better have born it , had he visited me ( will one say ) with poverty , and not with disgrace , i could have born it : and another , had my affliction been any other , than just what it is , i could have comported with it ; but the consideration of this , that god hath decreed , that that , even that same crosse , should be thy cross , and no other , will make the soul sit down and say , seing the lord hath from all eternity appointed and shapen-out this , even this , and none else for me , i must bear it , and submit to his will , who is wiser , than i am , and seeth further than i do , and knoweth what is good and best for me , better than i my self do , his holy will be done . this is a grief , and i must bear it , saith ieremiah ch. : . ( . ) if our heart be troubled and vexed at the consideration and thoughts of the particular ingredients in and parts of our mixed and compounded cup of affliction , whereof every one seemeth more bitter than another ; and we be saying , we are compassed with evils on all hands ▪ trouble of body is upon us , and trouble of mind also ; we are wrestling with paines inward and outward , with poverty , with disgrace , with perils and hardships ; and all at once : this will compose our spirits , if we call to mind , that god hath willed and decreed all this ; he thought good to have it so ; he hath ordered , as a wise physician , all the ingredients of our bitter cup : and what have we to say against him ? iob , we know , had many a bitter ingredient in his cup , and this compesceth the tumultuatings of his spirit iob : , . but he is in one mind , & who can turn him ? and what his soul desireth , even that he doth . for he performeth the thing , that is appointed for me ; and many such things are with him . as if he had said , what he will do , he will do ; none can turne him , or make him change his mind ; he performeth what he hath appointed and decreed for me ; and he can do much more yet , and what know i but he shall do much more against me , than he hath done ? this did so far put him from quarrelling at what was done ; that he was troubled and afraid at the thoughts of the majesty and soveraignity of this great king , who doth what he will ; and so might adde yet moe ingredients in his cup , as long as he was left breathing , and thereby make his case worse . ( . ) if the thoughts of the exceeding great weight and measure of the trouble vex us ; this may counter-work that , and calme us : if we should suppose , that god doth not measure-out our calamitie by drachmes and unces , but by pounds and ston weights ; and thereupon cry out , that our trouble is greater , than we can bear , and give way to sinful murmurings and complainings : we should do well , in that case , to call this to mind , that all the doses are weighed and appointed for us from eternity , he hath measured every scruple or graine weight thereof ; and what he hath appointed for us , we must have ; he knoweth best , what dose or measure of such or such a simple , and what weight or quantity of all together will worke best on our humors : and this will helpe to calme our spirits ; knowing that he hath determined all things according to infinite wisdom , according to the counsel of his own will ; and more than he hath appointed shall no man be able to inflict . he leaveth not the measuring and weighing out of the ingredients of our calamitie , unto men or enemies : but himself doth it , by an unalterable decree , that all the rage of enemies can not change as to one ase , or in the hundereth part of one drachme . we hear what christ said ioh. : . the cup , which my father hath given me , shall i not drink it ? it is true , when the dregs of this cup , wherein was the curse , was presented to him , his holy humane nature , in a sinless manner , scunnered at it mat. : . if it be possible , let this cup passe from me : yet , as sweetly acquiescing in the lord's determination , he addeth , nevertheless , not my will , but thy will be done . and againe vers. . o father , if this cup may not passe away from me , except i drink it , thy will be done . bitter and sharpe was this cup , even to the highest degree ; yet he viewed the will of god , appointing that he should drink it ; and calmly submitted , and said , not as i will , but as thou wilt . ( . ) it is true , the consideration of the season , in which we are exercised and trysted with such a trouble , may adde griefe to our sorrow ; and we may say in our vexation , had this trouble come upon us , at any other time , we could have better com●…orted therewith ; had it either come sooner , or later , we had been more able to have born it ; but as it is come precisely at such a nick of time , it becometh a double burden unto us : yet it will help to calme us , and compesce our turbulent spirits , to remember , that he , who knoweth all seasons , and all times , hath chosen this and no other , for the particular season , wherein we shall meet with such trials ; and it could be no otherwise , than he hath willed ; the trials behoved to come , at that very nick and minute , and no other : an ancient determination passed thereupon , and no power under heaven could alter it , no not for one houre or minute . ( . ) when our thoughts are busied about the duration of the trouble ; this consideration of a divine determination , past also thereupon , will contribute to our setling . we are ready to cry out , when afflictions lye heavy upon our loines , oh will they ever come to an end : shall we never be redeemed herefrom ? shall we never see a good day again ? and we are ready to conclude , that our hopes are perished , and we are cut off for our parts : as hezekiah said when trouble lay upon him esai . : , , , . i said in the cutting off of my daies , i shall go to the gates of the grave : i am deprived of the residue of mine years . i said , i shall not see the lord , the lord in the land of the living , i shall behold man no more with the inhabitants of the world ; mine age is departed , and is removed from me , as a shepherds tent. he will cut me off with pining sickness , from day even to night will thou make an end of me . i reckoned till morning , that as a lion so will he break all m●… bones : from day even to night , wilt thou make an end of me . the affliction , through the distemper of our spirits , raiseth such a mist before our eyes , that we can not see thorow the dark face of the dispensation . how oft do we limite the holy one of israel , and say , if he come not before such a moneth , or such an year , we may conclude , that he will not come at all , and so need waite for him no longer : and the oftener , that our foolishly set & prefixed periods go over , & the storme continueth , or groweth , our fainting & despondence groweth : especially when we consider , the evil disposition , rage and cruelty of enemies : and see how their strength groweth , and providence seemeth to smile upon them . but now the faith of this , that he , who hath set bounds to the raging of the sea , saying , hithertil shalt thou come and no further , hath also bounded and limited the time , how long such a calamity , or tri●…l shall endure , will sedate our mindes , and keep us calme , and free of that discomposure of spirit , that the thoughts of the restless malice , incessant rage , and cruel hatred of the enemies will and do usually cause ; for do they what they can , god will observe the periods prefixed by himself : his thoughts take place in all generations and when our hearts are disquieted at the thoughts of the long continuance of the affliction , the calling of this to remembrance , that the only wise god hath determined all the houres and minutes of its continuance , for his own holy ends , will prompt us to say , we cannot strive against the almighty . let us therefore waite his time , in patience ; all our strugling will but perplex our selves the more ; and all our endeavours to get free , will but contribute to our further entanglement : we shall not be able , do what we can , to anticipate his day ; and therefore it is best for us to minde the duty of the day , and lay aside all thoughts of using any unlawful meanes for our outgate , and waite in patience , untill his good time come . ( . ) as also the thoughts of the instruments of our trouble and calamity may sadly affect us , as we see it did david psal. : vers . , , . it was not an enemie , that reproached me , then i could have born it ; ●…either was it he that hated me , that did magnifie himself against me , then i could have hid my self from him . but thou , a man , mine equal ( or a man according to my rank ) my guide , and mine acquaintance . we took sweet counsel together , and walked unto the house of god in company . see ps. : . so many , upon this account , may say , if my trouble were brought unto me by any other hands , and instruments , i could comport the better with it ; but when it is caused by such an one , my neer relation , mine obliged friend , of whom i least expected any such thing , and unto whom i could have yeelded up my self , and all i had , how heavy must it needs be unto me ? but the consideration of this , that so it hath seemed good unto the only wise god , and supreame soveraigne , may and should , and , when rightly beleeved and improven , will cause us lay our hand upon our mouth , and say , the good will of the lord be done ; hath he determined , that such an one , and not another , shall occasione all my griefe and sorrow ; shall be instrumentall in all my calamities ? good is the will of the lord : though i would think , that if i were persecuted and troubled by others , it would be better , and i could bear it better ; yet seing infinite wisdome hath determined this circumstance of my calamity ; why should not i acquiesce ? thus we see , how this consideration , rightly improven and duely beleeved , will help such , as are under affliction , trouble , or calamity , to a sweet , quiet , submissive and patient life : for . by this meanes , the soul will be freed from sinful murmurings , grudgings , frettings and repineings , at this or that particular , this or that instrument , or this or that other circumstance , of its present distress and calamity ; in that hereby it will be made to see , that its murmuring thus is against the lord , and against his soveraignity , who determineth what he will , according to the good pleasure of his will , and is to give an account of his wayes and determinations to none . . this will help unto a christian patience under all , that god thinketh good to lay on ; and to endure patiently without wearying untill his good time come : for they will easily see , that it is not for them to strive against the almighty ; or to think to cause him alter his purposes and resolutions , seing he is of one mind , and none can turn him . this will teach christians sweetly to comply with all the holy determinations of god , concerning their sufferings , and to say heartily and cheerfully , the will o●… the lord be done ; as those did , who were perswading paul not to go up unto ierusalem , and found that he would not be perswaded . act. : . o what a sweet life is this , to be sailing with the stream of god's eternall determinations ; and to be embracing and kissing every dispensation , we meet with , how sharp and bitter so ever it be , because it is determined by the absolute soveraigne and lord of heaven and earth ! how light and easie doth this make every load , that is lying upon our shoulders , when we bear it as bound upon us by an everlasting decree ? . this will help unto a life of practical praising of the lord , as absolute soveraigne : for when the event is submitted unto and sweetly embraced , because determined by a fixed decree of the lord jehovah , the soul doth thereby declare , and acknowledge his soveraignity ; and upon the matter , by practice , in submission , even though silent , doth celebrat the praises of that absolute soveraigne , who is god over all , blessed for ever ; while as such , upon the contrary , who fret and rebell against the lord's determinations , by refusing to give that sweet hearty submission , that is requisite , do give a practical declaration of their not beleeving and acknowledging of him to be the soveraigne lord of all . . the thoughts of this will free the soul of many heart-perplexing soul-distracting , disquieting and renting thoughts ; such as these ; if this had not been , or if i had not been in such a place , or had not done such or such a thing . i had been free of all this ; so that every thought of every thing , that had but a far-off and remote tendency unto the occasioning of the trouble , is enough to distract , disquiet and perplex the man ( i do not mean here sins occasioning , or bringing on of trouble ; for these should be thought on and mourned for ; which will not marre this sutable frame of spirit ; but other things , about which our thoughts are more readily conversant , in such a time : ) and beside these thoughts of what hath been done , or not done , in times by past , there are other thoughts of what may yet further be , and how that may be prevented , which may not a little unhinge and disquiet the soul : now from all such is the soul freed , by the beleeving thoughts of god's eternal decree concerning their trouble , and all the way of its coming to passe , and the occasion , and all other circumstances , how and by whom , it was brought on . here the soul will finde such a satisfying subject of meditation , that other disquieting thoughts will be quickly hush'd to the door , and the soul will finde no leasure for them . . hereby will the soul be keeped from poreing upon , and too much eying of the motions of the under-wheels of creatures , and instruments of the trouble and calamitie , which will rather cause a reeling , and giddiness , and hence occasione a staggering and falling , than any stayedness or establishment ; because hereby the soul will be brought to fix its eye upon that ▪ one wheel of the lords , that moveth evenly fixedly , and invariably , in the midst of all the wheels of men , the motions whereof are so irregular , eccentrick , and so opposite and contrarious one to another . . hereby is the beleever helped to win to that life of tasting and feeling the sweet of that serenity of soul , that a filial disposition possesseth the man of , by an holy , humble , son-like submission and subjection of soul unto the good will of the lord : when this submission is yeelded unto , the supream will of god , upon christian grounds and considerations , the soul is in a manner brought into the suburbs of heaven , and enjoyeth an heavenly serenity and peace of minde , whereby it is in case to sing under all its sorrowful pressures , and the confused noise of such as are the agents and instruments of all the calamity ; and the beleeving thoughts of the soveraigne will of god , ordering and appointing all , is a singular help hereunto . . the beleever is hereby put without the reach of many a temptation , and is strengthened against them ; whether to use unwarrantable means to be delivered from the trouble and distress incumbent ; or to prevent , what may be further imminent , and is to be feared ; or to vent his displeasure against the instruments of all the calamity ; or the like : for here will be an antidote at hand , the lord ordereth and disposeth of all things , according to his own holy and wise will : and nothing can come to passe , but what he hath decreed ; and what he hath decreed shall come to passe , and that when , and neither sooner nor later , and how , and by whom he hath decreed , and no otherwayes ; what have i then more to do , but to minde my present duty , and welcome what the lord's will determineth for me , will he say . there are these , three particulars , which set home this consideration , and promoveth thereupon this work of submission , and hearty acquiesceing unto the will and determination of god ; and which should be thought upon to this end . . the lord is in all his determinations and decrees unalterable , as he is unchangable in himself , there being no variablness or shadow of turning with him iam. . vers . . and if it were otherwise , he could not be infinitly wise in himself , or not almighty , and irresistible by others , for any alteration , that might be in the determinations of his will , must either flow from new and second thoughts in himself : and so he were not infinitly wise , or from inability to effectuat or through his former determinations , and therefore must take new measures ; and so he were not almighty . now the soul should think with it self , should i wish , or desire , that the lord's will were not done , that he should not be able to do what soever he will psal. : . and or that any of his everlasting purposes and decrees should fail , and not take effect ; or that he should alter his purposes and lay his conclusions of new ? then i should wish , he were not god ; for the true god is a god that changeth not mal. : . and a god , whose purposes cannot fail ; for they have a hand with them to effectuatall esai . : . as he purposeth , so shall it stand esa : . who can disanull what he purposeth ? vers. . and what he purposeth , he will also do esai . : v. . so that if i should once imagine , that his decrees could alter upon one account , or other , i should in so far deny the true & living god. and if one of his purposes could alter , why not another ? & how then should i think , that his purpose according to election should staud ? rom. : . & : . ephes. : v. . & : , . tim. : . and if there were the least ground of doubt here , where were all my hop , comfort & confidence ? therefore would the beleever say ; because it is my joy & comfort , that his purposes fail not , and that he is a god that cannot change , but whom he loveth , he loveth to the end ; therefore will i with joy subject my self unto all his decreed dispensations towards me , how hard so ever they may seem to flesh ; because he is unchangable and almighty , and thereupon hangeth all my hope and salvation . . all his determinations and decrees are for his own glory . he worketh all things , according to the counsel of his own will , that we should be to the praise of his glory ephes. : , . he maketh all things for himself prov. : . hence the beleeving soul reasoneth with himself , shall i stand in the way of god's getting his glory ? he hath determined this to befall me , for his own glory ; and should i wish it to be otherwayes ? should i not comply with his holy designe of glorifying himself , by this his dispensation towards me ? should i not acquiesce in all the meanes and methods , his infinit wisdom hath thought upon , and he , in infinite wisdom , hath determined to make use of , for glorifying of his own name ? should not i be satisfied with his being exalted ? nay , should not this consideration , that hereby god will be glorified , make mine heart sing under all my sorrow : & cause me conclude all my meditations on his dispen fations towards me , as paul did his discourse rom. . for of him , & through him , & to him are all things , to whom be glory for ever , amen . v. last . : as all that god hath decreed to do in the world , is for his own glory ; so all that he hath determined to do with , or to bring upon his own people , who are called according to the election of grace , is for their good , according to that rom. : . and we know , that all things work together for good , to them that love god , to them who are the called according to his purpose . hence the godly soul can reason , shall i be against mine own good and advantage ? shall i wish that things were otherwise , than they are , when the only wise and gracious god hath ordered and ordained them so , for my good ? he hath made many noble connexions , in his purposes , that i see not : and seing he hath said , that all things work together for good to such as love him , and are called according to his purpose , why should i not beleeve against sense and carnal reason ? am i able to search out the almighty unto perfection ? can i finde out all the depths of his counsel and wisdom ? shall i think then that he can bring about my good and felicity , by no meanes , and dispensations , but such as i am satisfied with ? shall i measure the unsearchable riches of his wisdom and councel thus ? shall i rebell against his dispensations , and fret and murmure against him , who dealeth thus and thus with me . because i see not , how he can bring about my everlasting advantage hereby ? no : nay rather because his word is true , beleeving the same , i will embrace the sharpest of dispentions , he is pleased to tryst me with , and waire to see how infinit wisdom shall make good , what truth it self hath said : thus we see , how the consideration of the decreed will of god can preserve the christians life , in worst of times . consideration . ix . it is the commanding will of god. christian souls have much peace , and joy , when they are going about a commanded duty , and they know upon good grounds , that what they are going about is a commanded duty , notwithstanding of the many hazards , difficulties , pinches and distresses , they are put to , in the prosecution thereof : and when they are called to suffer , and to lye under outward trouble and affliction , are oftentimes under much sadness of heart , and disquietment of mind , upon this account , among others , that they know not , if their suffering be according to the will of god , and whether or not they have ground to expect god's approbation ; which if they saw clear ground to beleeve and look for , they would be no more disquieted , than when going about other clear and necessary duties . it will be useful therefore and advantagious to such , as meet with a suffering life , to know some thing , whereby they may come to understand , how and what way they may , or may not be called of god to suffer . i grant , that suffering , as it is a meer passion , doth not properly fall under a command : but the choosing , embracing , patient , cheerful , couragious and christian enduring of sufferings and affliction fall under a command ; and this is all the subject of our present enquirie , that we may know , when we are to judge our selves called of god to choose affliction with the people of god , and to undergo it with courage and patience , knowing that in so doing , we are approven of god. in order therefore to the clearing up of this , we would know , that as there is a time , when god calleth to valient acting and appearing and hazarding lives and fortunes , and all for him , and his interest , and to jeopard our lives , on the high places in the field , and to come forth to the help of the lord against the mighty , as we would escape the curse of meroz iudg. : . so there is a time , when he , who only can change seas●…ns and times , calleth for valiant suffering , and to become a companion in tribulation , and in the kingdom and patience of jesus christ. and this appeareth from these particulars . . there is a particular gift of god for this suffering , as wee see phil. . vers . . vnto you it is given not only to beleeve on him , but also to suffer for his sake . and when god giveth a gift for such a peculiar work , it saith , there is a time and season , when that gift is to be imployed and exercised , for he giveth not gifts to lye by us and rust , or to be hid in a napkin under ground . . there are peculiar duties called-for at the hands of christians , relative only or mainly unto a suffering time ; as taking up the cross , patience , being faithful unto the death revel . : . holding fast christ's name , and not denying his faith vers. . keeping christs works unto the end vers. . keeping of christs word , and not denying his name , revel . . v. . keeping the word of christs patience v. . keeping fast and not casting away our confidence heb. : . and the like : all which say , there is a time for suffering , and witnessing to the truth by suffering . . ●…he many motives and encouragments given to bear up the hearts of sufferers , say , that the people of god have such a lot to look for , and must lay their account to meet with trials and tribulations for adhering to truth . the many instances and examples of valiant and stedfast sufferers before us , recorded for our instruction , and information , say , there is such a season , wherein such , as would stand fast in the faith , can look for nothing but sharp trials for the name of jesus . . the forewarnings given to such , as will follow christ , to take up withall their cross mat. : . and that through much tribulation we must enter into the kingdom of god , act. : . and that all who will live godly , in christ iesus , shall suffer persecution tim. . vers . . that we should not think strange concerning the fiery trial , which is to try us , as though some strange thing hapned unto us pet. . vers . these and the like confirme this matter . christ , the captaine of our salvation , was made perfect through sufferings heb. : . & he himself hath told us mat. : , that the disciple is not above his master , nor the servant above his lord , & that , it is enough for the disciple that he be as his master , & the servant as his lord : & that , if they have called the master of the house beelzebub , how much more shall they call them of his houshold ? and we are bidden look unto iesus , the author and finisher of faith , who , for the joy that was set before him , endured the crosse , despising the shame : and to consider him , that endured such contradiction of sinners against himself , lest we be wearied and fainte in our mindes , hebr. : , . and we are told petr. : . that even hereunto we are called , because christ also suffered for us , leaving us an example , that we should follow his steps . and againe chap. : . for asmuch as christ hath suffered for us in the flesh , we should arme our selves likewise with the same mind . all which and the like say , that a suffering lot is abiding the followers of jesus ; and that it is the will of god they should prepare for it . . some special works there are , which god hath upon the wheels to perfect , and these call for a suffering season ; such as the trial and discovery of the sincerity of his grace in his own , as also the exercise and promoving thereof ; for tribulation worketh patience , and patience experience , and experience hop . rom. : , . so the trying of saith worketh patience iam. : . see also pet. . vers . . and : . as also the discovery of the rottenness and hypocrisie of a professing generation , who want root , and so must wither , when the scorching sun of persecution ariseth mat. : , . for this is as a small sieve so also the discovery of the maliciousness and wickedness of enemies , which lay hid and latent , before it gote a seasonable vent , when their hour and power of darkness cometh . luk. : . . this may be confirmed by express testimonies of scripture , such as pet. . vers . , , . for this is thank worthy ( or grace ) if a man for conscience toward god , endure griefe , suffering wrongfully . — but if when ye do well & suffer for it , ye take it patiently , this is acceptable ( or grace , or favour ) with god. for even hereunto were ye called . it must then be a commanded duty , and obedience to a command , that rendereth a man gracious and acceptable with god. so pet. : . wherefore let them that suffer , according to the will of god. &c. this is according to his will of command . so heb. : . the will of god , there mentioned , is , as we explained it , his will of command , which was done by enduring patiently , for the profession of the truth , a whole fight of afflictions ; their patient suffering being noble service to their lord and master . by all which we see , that there are some times and seasons , wherein the people of god are called to suffer . if it be enquired . when is that time and season , wherein the people of the lord are called to suffer ? the answere is easie : to wit , when the red horse ( spoken of revel . : . ) is sent forth , and power is given to him , that sitteth thereon , to take peace from the earth ; and for that end , hath given unto him a great sword ; that is , when truth and the profession thereof is persecuted ; when tribulation or persecution ariseth because of the word ; as it is mat. : . when men must be slain for the word of god , and for the testimonie , which they hold revel . : . when the truth and the open profession thereof , is questioned and opposed , then are the followers of christ called to suffer rather than to sin , and upon all hazards to hold fast the profession of their faith without wavering , not forsaking even the assembling of themselves together heb. : , . then are they to make moses's choise ; that is , chuse rather to suffer affliction with the people of god , than to enjoy the pleasures of sin for a season heb. : . when any of the revealed truthes of god are opposed , and such as owne the same are maligned , hated and persecuted , that is the season , wherein the lord calleth all his to embrace any suffering , rather than deny his truth , and the word of his patience . it is spoken to the commendation of the church of pergamos revel . . vers . . that though dwelling where satans seat was , yet she held fast christ's ●…ame , and did not deny his faith , even in these daies , wherein antipas , christ's faithful martyr , was slaine . so that it is christ's will and command , that all his followers should abide stedfast , faithful and unmovable in owning of his truth and cause , his word and interest , on all hazards . but some will possibly enquire , how shall i know , whether or not , i in particular be called to suffer ? answer . we are not to expect any extraordinary revelation , or declaration of god's mind , in this particular ; though i grant , the lord may condescend , in love and pity to some weak persons , to give some more than ordinary intimation of his will , whether by some secret and forcible impulse upon their spirits ; or by some influence of comfort and encouragment , whereby they are enabled to despise the shame , and to endure the cross , as seeing the joy set before them ; and are strengthened against the feares of men , even of the greatest and most terrible , as seeing him , who is invisible . but these outflowings of his love and tenderness , not being the rule of our duty , we must not think , that we are never called to hazard on suffering , untill we meet with some such dispensation of his free grace . nor must we waite for some singular intimation , made by some more than ordinary light , given to discover the truth , and the importance thereof , for owning of which we are exposed to suffering ; the revelation of the truth , made by jesus christ , in his word , is the only ground of our faith , & our faith thereunto is called for , though we want such rare communications of light , bearing home the soul-captivaring perswasion of the truth & its concernments , over all possiblity of doubting or hesitating in the least ; for these are not our ground or rule of faith , but soveraigne and special helps to strengthen our faith , and to fix us more upon our ground . but the ground of our suffering , and that which we should look upon as a call from god , to choose suffering , is the lord's command , to owne and avow his truth : so that when the lord , in his holy and wise providence , ordereth matters so , as that we must either suffer , or sin , in denying his word , or any point of truth , revealed in his word ; and so either suffer or forsake our duty ; then are we to look upon our selves , as called of god to choose suffering , rather than sin : when , as it were , sin and suffering are laid before us , that we may make our choise , and there is no third thing to demurre us , nor any faire and lawful way to escape the suffering , but by sinning ; then with moses in that forecited place , heb. : ●… . we are to preferre suffering before sinning , and that according to the will of god. this deed of moses , in chusing rather to suffer a ●…tction with the people of god , than to enjoy the pleasures of sin for a season , was a rare act of faith ; and consequently an act of obedience ; faith being no blind act , but walking upon the ground of a command . when then we can not evite suffering , but by sinning in denying the truth , or in not adhering to it , or not professing of it , according to the will of god , we suffer for well doing . this is it , that is acceptable unto god , and that to which we are called , to wit that we take it patiently , when we do well and suffer for it . this is to endure grief , suffering wrongfully , for conscience towards god , and which is thankworthie pet. . vers . , , . hence we see , that it must be truth , and the word of christ , that must be suffered for ; else we cannot be said to suffer for conscience towards god , nor for well doing . if a person be under the power of an erroneous conscience , taking that for truth , which is nothing but errour , his suffering in defence thereof , and for adhering thereto , is not suffering for well doing , nor for conscience towards god , nor have such any call from god to suffer upon that account ; and yet if , for fear of suffering , any such should deny that , which they apprehended to be truth , they should virtually deny the truth of god , and sinne ; because they should deny that , which they took to be the truth of god ; and if it had been ●…eally the truth of god , they would have denied it , no less than now they have done , though they did mistakingly apprehend it to be the truth of god , when it was not . in this case , there is no preventing of sin , but by laving by the blinded and erroneous conscience ; that is , by laying aside the mistake and errour , and receiving ●…ight information concerning the truth . and therefore , when a time of trial cometh , and persecution ariseth upon the account of the testimony of jesus , and of his word , all , w●…o would be found faithful in that day of trial , should labour to have the word dwelling in them richly , to be rooted and grounded in the truth , tobe receiving and drinking-in the truthes of god , and to have all grounded upon the infallible word of truth , that what they owne and hold may be the sure and undoubted truth of jesus , and so a part of his testimony . and for this cause , they would be living neer to him , who is the truth , that being taught of him , and receiving the truth , as it is in jesus , they may be in case to assert and owne the same , upon all hazards , and so fitted for witnessing to the truth , and for holding fast christs word ; and nothing else . but some may say , though we know and beleeve the truth , that is opposed : yet we are not able to maintaine it against learned adversaries , nor to answere their contrary arguments and objections ; how can we suffer upon the account of such a piece of truth , which we have not skill and understanding to defend against cunning adversaries ? i answ. though it is true , men of great parts , and abilities to plead and argue for truth , would seem to have a great advantage , in such a day of trial ; yet experience proveth , that such as are far inferiour unto them , as to parts and abilities , will be helped to faithful witness-bearing to the truth , when they may shamfully decline that duty . suffering is a peculiar gift , & doth not alwayes accompany the gift of learning . and i doubt , it be required of all christians , to be able to disput for the truth , and to answere all the sophismes of cunning adversaries ; yet it is required of all , that they contend earnestly for the faith , which was once delivered unto the saints iud. . and that they stand fast in the faith , cor. : . and in the lord phil. : v. . thes. : . and hold fast christs name and the word of his patience , and not deny his faith and name revel . : , , and : v. , . and that they keep his word revel . : . it is the duty of all to receive the truth , and the love of the truth ; and when the truth in its love and loveliness is received , then it sincketh into the heart ; and such , though they cannot disput for the truth , yet can suffer for it ; and not deny it , upon any termes . though they have but a little strength , yet they will keep his word , as is spoken to the commendation of the church of philadelphia revel . : v , . truth is truth , though we be not able to defend it against sophisters , and to stop the mouth of gaine-sayers , and the truth , as it is in jesus , and as it is a part of his testimonie , who is the truth , should be owned and maintained by suffering . the primitive christians , who suffered martyrdom for the truth , were not all able to answere the cavils and sophismes of a celsus and a porphyrie , and others , who imployed their learning and parts against the truth ; yet having received the love of the truth , and embraced the gospel of jesus christ , no sufferings nor torments could move them to a forsaking or denying of the same ; they did keep christs word , and would not deny his name . but may some say , what if the point of truth , upon which i am questioned and staged , be but small , and of no great consequence , and many moe than i do so judge it ; must i hazard on suffering , upon the account thereof , and think that god will accept of me therein ? answere . let the point of truth be never so small and inconsiderable , whether in thine own eyes , or in the eyes of others ; yet it being a part of the truth of god , and of the revelation of jesus christ , it is a part of that name of christ's , which should not be denied ; and of that word , which should be kept . satan may move persecuters to urge but small things at the beginning , that thereby he may make way to greater ; knowing that if once professors cede in smaller matters , they are the fairer to be prevailed with in greater things ; for h●…ving forsaken the lord in lesser , they are out of the ordinary rode of meeting with promised help and assistance , when they are questioned upon greater things . who love truth for truth 's sake , and upon the account that it is the truth of jesus , will love the l●…ast of divine truthes , and therefore will not deny it , because it is a part of the name of christ , every part whereof is sweet and desirable unto the gracious soul. on the other hand , who forsake and deny truth , because it is small , and inconsiderable , will hold no truth , as the name and word of christ , and so will be faire to deny the greatest ; who suffer not for the truth , as it is the truth , and because it is the truth of christ , cannot be said to suffer for conscience toward god , and as holding fast the name of jesus , and the word of his patience . and such as are willing to suffer for the truth , upon this account , will suffer upon all truth , how small so ever it may seem to be , if it be a part of the word of his testimony . the testimonie to the truth is not to be estimat , according to the greatness or weightiness of the truth , upon which the testimony is called for ; but rather on the contrary , that may be accounted a great testimony , which is for a small truth ( to speak comparatively , for indeed no part of christ's truth should be accounted small ) because it argueth great love to the truth , and zeal for it ; it argueth much singleness , and honesty ; and so is much to the glory of god : such as are thus faithful in a very little , may be much esteemed of by the lord , and have rule over many cities . the denying of or not witnessing unto the meanest truth , in a stated case of confession , is a being ashamed of christ and of his truth ; and who are ashamed of or deny him before men , he will deny them before his father , which is in heaven . the least sin must not be committed to shun suffering ; but the denying of , or not bearing witness unto any of the truthes of christ , in a day of trial , is no small iniquity : and therefore ( as we said ) we are to look upon our selves as called of god to suffer , when we can not avoid it but by finning . yet some may say , when the thing required is manifestly sinful and unrighteous , the call to suffering rather , in that case , seemeth very clear and unquestionable ; and when it is so , the person may have much peace and calmness within , but when the question seemeth more disputable , the call must needs be less clear , that one hath to suffer upon that account ; and an unclear call cannot but creat much perturbation of mind , and perplexity . ans. a call may be gods call , wherein or whereabout , there may be much unclearness : it is said of abraham heb. : . that by faith , when he was called to go out into a place , which he should after receive for an inheritance , he obeyed , and went out , though , as it is added , not knowing whither he went. it seemeth good in the lord's eyes , not to make every ones call alike clear and unquestionable , that their faith and obedience may be the more tried . some have their call to suffering written , as it were , with sun-beames , so clearly and distinctly , that he who runneth may read it : others have their duty and call written with smaller letters , which every one cannot read ; and yet this be no less the call of god , than the other . the call which the three children had to suffer , was clear and unquestionable ; 〈◊〉 being such an act of manifest idolatry which was enjoyned them ; that none acquanted with the law of god , could have the least scruple , touching its horrid iniquity ; the call againe which moses had , rather to suffer , than to be called the son of pharaohs daughter , would seem not to have been so legible and clear to all ; and yet it was the true call of god , for by faith he obeyed this call . so daniel's call to hazard rather on the lions , than forbear prayer to the god of heaven , seemeth more ●…lear and legible than mordecai●…s call to hazard his own life , and the life of all the jewes , before he would bow , and do rever●…ce unto haman ●…e amalakite and yet this was found to be the true call of god. in the primitive times , the case seemed clear and unquestionable , when christians were commanded to renounce christianity , to give up their bibles , as renunceing the same , or to burne incense to idols , or to build a temple to idols , or suffer death ; but when their life was offered unto them , on condition , they would but give any old paper or clout , in stead of the poors coats ; or would give a small summe of money , wherewith to helo to build the temple to the idol god , one would think their call to suffer was more dark : and yet these worthy witnesses would not redeem their life at such a rate : yea , if the souldiers , weary in executing of them , should have violently plucked any such thing from them against their wills , as desireous of the smallest seeming victory , they would not consent , but run after them declaring their adherence to the truth ; and marcus arethusius would not give one penny to the building of the idol temple . if it be said , but what if by some imprudent , or unnecessary act or other , i have occasioned the trial and trouble to my self ; can i in this case suppose , that i am called of god to suffer . i ans. it is true , that some unnecessary , or not every way commendable act or other , may give the first rise or occasion to our trouble ; and yet when sufferings are not purely upon that account , nor for that cause : but stated upon another ground ; we may notwithstanding of this imprudent or unnecessary occasioning of the trial to ourselves , look upon ourselves as called of god to suffer , rather than to deny him , or any part of his truth . it is observed by some of paul , that the occasion of his last trouble , mentioned act. . to wit his hearkening to the advice of iames and the elders of ierusalem , was a thing which he might well have forborne , yea and refused , and therein have walked consonant unto both his former doctrine , practice and writtings , by all which , before this time , he had declared , that the ceremonial law was not obliging ; christ , the special end and substance of all these shadowes , being now come , and having established the gospel way of worship : and others , though they will not blame paul , nor think he dissembled in what he did , yet they think iames and the rest should have forborne to have pressed him to do what they urged him to do . yet we see , that notwithstanding of this , which gave the rise and occasion to these his last sufferings , this not being the ground , or cause , for which he was persecuted ; but his maintainance of the gospel , and opposing of the necessary observation of the law of moses , which was now abrogate , he is in all his sufferings , which followed hereupon , owned of god , and approven of him . if it be said , though i dar not deny the truth , upon which i am challenged and staged , nor dar i say , but i am suffering for truth , and that i could not have shunned this affliction , but by sinning ; yet i am made to doubt of god's call and warrand , because he hideth his face from me , yea he hideth himself from me , more than ever . this causeth me suspect , that all is wong ; and that i have run , in this matter , without his warrand and allowance . i ans. this is no certaine ground , whereupon to draw such a conclusion . these out-lettings of his free grace , and sensible significations of his favour , are dispensed according to the soveraignity of his will and pleasure . a person therefore may have an unquestionable call and warrand to hazard on suffering , when he cannot otherwayes do , unless he would sinne , though he misse these soul-comforting , and heart-establishing blainks of his face . how oft do we finde the saints of god , in scripture , cry out of the hiding of god's face , when outward trouble was lying heavy upon them ? as in iob and david : and why may not the lord dispense thus with others ? i grant the trial and the exercise is , upon this account , the greater : but what do we know , but the lord be ordering matters so , in his holy wisdom , for our further trial , and for the exercise of faith ? it is easie to swime ( we say ) when the head is born up above the water . and if the lord thinketh good to double our trials , ought we not sweetly to submit ? his word should satisfie us ; and he hath promised enough to him , that overcometh : we ought to remember our duty , that is , hold fast what we have , till he come , and he will come quickly , revel . . vers . . and . vers . . if he will have us venturing upon faith , why should we not glorifie him thereby ? he knoweth , when the fittest season is of intimating his favour and acceptance . that holy martyr , that complained of this want , all the time he was in prison , yet while going to the staik was made to cry out , he is come , he is c●…me . let us now speak a word unto the improving of this consideration , to the end , we may see , how it can contribute unto life , in an evil time . . this consideration may calme and quiet the sufferer , and may make him enjoy peace within , what ever trouble he meet with from without ; because , hereby he understandeth , that he is about his master's work , he is following dutie , and walking in a commanded path , whatever trouble he meet with therein : so whatever other thing occurre , to cause disquietment , this may bear him thorow all , that he is in the way of duty , and obeying the command of the great lord and law-giver . christians use to pacifie their own spirits with this , when they meet with unexpected crosses and disappointments , that they were following their duty : so this may quiet them under all their tossings , troubles , persecutions and vexations , that they have sinfully occasioned none of these things , nor by their sin and foolly brought them on themselves . . when on-lookers are ready to condemne them of foolly , rashness , inconsideratness , pertinaciousness , and the like , this consideration ; that they are about a commanded duty , may counterballance all ; for then they may know , that whoever condemne them , their lord and master will approve of them ; and how ever men construe of their doings , he will account their sufferings loyal and faithful service to him. . the consideration of this will helpe the beleever to a life of patience and submission , without fretting at their lot : for sure the honest beleever hath engaged himself unto god , and hath promised absolute obedience unto him in all things , and to take up his cross and yoke , whatever it be , that god shall think good to appointe for him : and without all doubt , he is to have respect to all the commands of god , and is obliged to carry as a son and as a servant ; and therefore must willingly and with sweet submission do any piece of service , that is laid upon him , & go about any commanded duty with cheerfulness , because it is commanded , how unpleasant so ever it be to the flesh the honest beleever will say , i have given up my self to his service , and count it my glory to be called , the servant of god ; and why should i not go willingly and cheerfully , and with heart and hand , without all repineing or murmuring , about any piece of service he is pleased to put in my hand ? i made no reserves nor exceptions , when i resigned and gave up my self unto him ; and why should i not now submit to all he commandeth ? sure , it is he who is lord and master , and so must command and give-out orders ; i am but a servant , a sworn-servant , and am highly advanced , when i am called and accounted a servant to him , and therefore must not carve-out my own work , and service , but be under authority , and go and abide , or do this or that , or bear this or that burden , as commanded . it is not seemly for a childe , or for a servant , or for a souldier to quarrel with his father , master , or commander , for putting him to any piece of service ; but rather sweetly to acquiesce , and run cheerfully about what is commanded : and ( should the beleever say ) it is more unseemly for me to quarrel with god , who is my father , master , and commander , upon a more noble and substantial an account , for any piece of service he putteth in my hands : i never covenanted with him , upon condition , he should not call me to suffering , or put any piece of service in my hand , that was not easie and sweet to the flesh . so that the consideration of this would certainly move to submission , and shoot-out all contrary thoughts , which distract and disquiet the soul , and make his spirit bitter , and his life less lively and comfortable . . hereby would the beleever be helped to a life of patience and long suffering , under the trial and tribulation , when continueing long , and like yet to continue longer , without fainting or wearying : for the honest soul would think with it self , i should not weary of prayer , nor of hearing the word , nor of any other religious duty ; and why should i weary of the cross , seing the bearing of it , christianly and handsomely , is as much my duty , and an act of obedience to him , when he calleth thereunto , as is prayer , or the like , in their season . there is a time , when he calleth for valiant acting , there is also a time , when he calleth for christian suffering ; and every thing is beautiful in its season : and if the season be longer , than we would desire ; yet the supreme lord of times and seasons , he knoweth better than i , how long such a season should endure ; and so long as he thinketh fit to appointe the season , so long is the duty seasonable and pleasant , that is called for in that season . . this would also help forward the inward satisfaction of the believer ; for hereby he might see , that how unworthy and inconsiderable soever he thought his own sufferings ; yet the lord would get glory thereby ; seing he might easily understand , that the lord would set him about no imployment or service , but such as would be for his own glory : the husband man will not command his servants to plow-up some cumbersome piece of ground wherein they must meet with much labour and toyl , if he saw not how to reap some fruit thereby ; nor will god set any of his servants about an irksome piece of work , if he saw not advantage to be had thereby to his name , interest and glory : the faith of this , that god will get glory by their sufferings , that being a piece of work he hath put them about , who doth nothing in vaine , and whose glory is advanced by our obedience to his commands , will quiet the heart of the honest beleever , while he is sweating in tugging and toiling at that troublesome work . and when such thoughts as these prove troublesome unto the honest hearted beleever , alas i am out of case now , while thus shut up in prison , to go about my christian duties , with my christian neighbours , wherein i was wont to rejoice , and god was glorified ; i cannot get him now so served and glorified , and his praises solemnly sung , in the publick assemblies of his people . this may satisfie and comfort him . that now he is called unto this piece of service , and by his christian deportment herein , god will be as much glorified , as he was by his christian exercises , while at liberty ; that now he hath as good occasion , to advance in his principal work of glorifying god , though upon another account , as when he was imployed in the most solemne service , that christians are called to . . this consideration will also promove their life of inward contentmen●… and satisfaction , under their suffering lot , in that they will thereby be helped to see , that as god will thereby get his due rent of praise and glory ( as we said : ) so their own spiritual advantage and spiritual life will be promoved thereby , if they foolishly hinder it not by their unchristian deportment under the crosse . all obedience hath a native tendency to promove the spiritual good of christians , they walk and go from strength to strength , in the pathes of obedience , the doing of god's will is the exercise of the christian life , and the christian's life is made more and more lively by this exercise : so that , all these tribulations , or afflictions , are so far from hindering their spiritual grouth and advancment in grace , that on the contrary they promove the same , when the christian is helped , through grace , to yeeld obedience unto the good will of god , in undergoing that lot and dispensation , in a christian manner , even because the christian is then in the way of god , and carrying as a submissive obedient son and servant ought to do . . hereby , ( which will also prove advantagious to their spiritual life ) they will see , how satan is disappointed of the two great ends , he aimeth at , in raising up persecution against the people of god : to wit , the dishonour of god , and the hurt and undoing of the child of god ; neither of which he can at taine by this mean : for when afflictions , distresses , tribulation and persecution are borne , in way of obedience to the holy will of god , and the soul is sweetly complying therewith , as its present duty , both god is glorified , and the christian soul is edified , as by all other christian duties ; and thus satan is disappointed . sure , this can not but yeeld much peace and comfort unto the suffering beleever , under all his hardships and sore pressures . . this consideration , if rightly improven , could not but make the suffering beleever sing and rejoice , with paul and silas , while in prison act. . vers . . and with the apostles , when sh●…mfully beaten act. . vers . , . because , they cannot but say , that their hearts are glade and rejoice within them ( if they be not under the power of some evil frame ) when they are about known duty ; and that what they do , they do with a piece of joy and gladness , when they reflect upon it , as a commanded duty , and remember how therein they are doing the will of their father , and running his errands : and why should they not be also glade and rejoice in their sufferings , when they may know , that therein they are also about the will of their father , and actually evidencing their loyalty , faithfulness , subjection , and obedience to him ? . this consideration may also quiet the honest-hearted beleever , when troubled with these or the like thoughts , that now he cannot get god so served as he was wont to do ; he cannot get such a good work begun or perfected , which he had intended for the publik good ; he cannot get the spiritual good of others , neighbours and relations , so promoved , as he would desire . from this , i say , the beleever may draw grounds of peace to his own soul , & hush these perturbing thoughts to the door ; because the lord is not now calling for these works at his hands ; but is now calling for another duty , wherein if he carry himself aright , god will be no less glorified , than by all that work , which he intended : nay , this being the present duty , and piece of work now put in his hand by god , the doing thereof aright wi●…l more glorifie god : and therefore this should allay all their sorrow and griefe , which they finde upon their disappointments , and cause them sweetly comply with the present duty , and account that best , which he accounteth best . . seing in choosing affliction rather than sin , they are about a commanded duty , and doing the will of god ; they have the same ground of hope , that the lord shall enable them thereunto , and by his grace carry them thorow , that they have , as to other duties ; the same covenant-grounds , and covenant-promises reatch all duties , and excepte none , so that this very consideration may raise the soul in hope , & may encourage the man to goe to christ by faith , and lean to him for seasonable strength and supplies of grace , for through-bearing in the duty ; and through him , expect to be accepted of the father , in the discharge of the duty . consideration . x. afflictions are all ruled and over-ruled by a good hand of providence , which is alwayes in and about them . many a time the beleever , when swiming thorow a sea of trouble and afflic tion , and finding no sensible in-come of reliefe , or mitigation of the calamity , cryeth out with the church esai . . vers . . — the lord hath forsaken me , and my god bath forgotten me : and as it is esai . . v . my way is hid from the lord. he hath left me alone , in this sea of trouble , as forgetting that i am into this wrestling and fighting postoure : he hath turned his back upon me , and seemeth unconcerned with all that is come upon me , and yet is lying heavy on me . he considereth neither my weakness , nor the strength and violence of the temptation , under which i am , and which is like to overwhelme me . hence he crieth out with david psal. . vers . . i am forgotten , as a dead man out of minde : and againe psal. . vers . . why hast thou forgotten me . it is certaine , such sad complaints are not altogether justifiable , as they proceed from men , in whom is so much corruption and unbeleef ( though in our blessed lord , while on the cross , such a sentence , as , my god , my god , why hast thou forsaken me ? was free of all mud or unbelief ) for though they express the ardencie of their desires to have the lord smiling upon them ; yet there is some admixture of dross in them ; and they hint , at least , that they apprehend god is at a distance , taking little notice of them , or of their present condition , but withdrawing his helping hand , or delaying to send reliefe , as not careing , how great their affliction be , or how their enemies trade them under foot . hence we see , what corruptions are ready to stirre and work in the beleever , at such a time : and the faith of god's being alwayes present with them , while under the trial , and ordering all things , in the dispensation , with a fatherly care and tenderness , would comfort them , and ease their mind , in the saddest of their distress . it may therefore be of use to speak a little unto this consideration . in order therefore to the clearing-up of this consideration , for the end intended , we shall . . show , that the lord indeed hath an high and holy hand , in all such dispensations , as prove sad and grievous afflictions unto the godly . . we shall endeavoure to explaine and clear , how and what way the hand of the lord is in and about these afflictions , only with an eye to our present designe . . we shall briefly pointe-out the way how this consideration should be improven , in the time of affliction and tribulation . as to the first , that god hath an holy and high over ruling hand in and over the afflictions , and crosses , that his people meet with . this is past all doubt and disput , as to some of them ; such as poverty , through god's immediat hand , blasting mens labours and endeavours , or taking away their goods by sea , or by fire , or destroying their cattel by death : and sickness upon their bodies , or death of friends and relations , and the like . in such , every one will grant , that god hath an hand , and every wise christian will look upon them ( as the centurion , that great beleever , did , mat. . vers . , . ) as god's servants and souldiers under his command and authority , to go and return , as he enjoineth . but as to other afflictions , brought about by the instruments and under-agents of satan , maliciously set to persecute the godly , in their name , liberty , goods , life , or conscience , though none of gods children , when they are in their right mindes , & at themselves , will deny the soveraigne over ruling hand of providence ; yet while under temptation , & wrestling with the calamity , they will be found too ready to think and speak that , which is not very consistent with the lively faith and perswasion of this soveraigne truth , we shall therefore in a few words confirme it , from the scriptures . . we finde that the godly have looked on these sad afflictions , brought about by wicked hands , out of wicked purposes and designes , as coming from god principally ; and have eyed god , as having a principal holy hand in the same . the affliction , that ioseph met with , was sad , when he was sold by his own brethren ; & though it was they that had sold him , & that out of wickedness and maice ; yet he saith gen. : . to them . it was not you , that sent me hither , but god. he saw the lord to be the principal disposer of all ; & therefore saith : gen. . — god sent me before you , to preserve life . and againe gen. . vers . . but as for you , ye thought evil against me , god meant it unto god , to bring to passe , as it is this day , to save much people alive . it was likewise a great affliction to david , to be scourged with the tratorous tongue of shimei , railing upon him , when he was flying from the face of his son absalom : and calling him a man of blood , & a man of belial ; and saying to him , the lord hath returned upon thee all the blood of the house of saul , in whose stead thou hast reigned — and behold thou art taken to thy mischiefe , because thou art a bloody man. . sam. : , , , . yet holy david observed an higher hand in all this , and therefore said vers. . solet him curse , because the lord hath said unto him , curse david . who shall then say , wherefore hast thou done so ? and vers. . againe let him alone , and let him curse , for the lord hath bidden him . he taketh up god's hand in the business as principally ordering the matter . so iob when the sabeans and caldeans had robbed him of his goods ; said nevertheless iob . vers . . naked came i out of my mothers womb , and naked shall i return thither : the lord gave , and the lord hath taken away : blessed be the name of the lord : he looketh over instruments , and seeth above them an higher hand over-ruling all , and ordering all , according to his soveraigne will and pleasure . see also ps. . v. , . and : . . the lord himself by his prophets signifieth so much : and , as it were , looketh upon the deed of these wicked instruments , as his own ; because of his principal holy hand therein , ordering all to his own holy ends . thus he saith by amos : . — shall there be evil in the city , and the lord hath not done it . so esai . . vers . . i forme light and creat darkness , i make peace and creat evil : i the lord do all these things . darkness then and evil and sad dispensations are from the lord creator : he formeth and maketh these things , according to his own mind . likwise ier. : . — thus saith the lord , behold , i frame evil against you , and devise a devise against you . a remarkable passage we have . sam. : vers . , . thus saith the lord , behold i wil raise up evil against thee , out of thine own house ; and i will take thy wives , before thine eyes , and give them unto thy neighbour ; and he shall lye with thy wives , in the sight of this sun : for thou didst this secretly , but i will do this thing before all israel , and before the sun . and this accordingly was done by that wicked wretch absalom . sam. . vers . . and because of the high , holy and soveraigne hand , which god had in this sore a●…iction , he saith by nathan the prophet , that he would do it . . we finde in the scriptures , that the wicked enemies , in following & prosecuting their malicious designes against the people of god , are held forth , and spoken of , as god's instruments , in that work : as esai . . vers . . where the assyrian is called the rod of god's anger ; and the staff in their hand , is said to be his indignation . so vers. . they are compared to an a●… in the hand of him , that heweth therewith ; and to a saw , to a rod and to a staff , all which ( we know ) can do nothing , but as moved and ordered by the principal actor . to the same sense , are they compared to a rasour , wherewith god will shave the head and the haire of the feet , and the beard esa. . vers . . thus is babylon called a golden cup in the hand of the lord ier. . vers . . likewise the enemies are compared to a net . which god will spread over his people hos. . v. . and to a snare ezek. . vers . they are likewise called god's sword psal. . vers . . and his hand vers . . all which and the like expressions show , that god hath a principal hand , in the afflictions , which his people meet with at the hands of wicked instruments ; and that the wicked are but as so many instruments and lixes , imployed by him , for that effect , howbeit they minde no such thing , but drive on their own designes , to satisfie their own wicked lusts . . the scripture speaketh of the lord , as raising up these wicked instruments , as leavying them , and sending them to execute his will. so esai . . vers . . and he will lift up an ensigne to the nations from far , and will hisse unto them from the end of the earth , and behold they shall come with speed swiftl●… . so esai . . vers . . and it shall come to passe , in that day , that the lord shall hisse for the flie , that is in the uttermost parts of the rivers of aegypt ; and for the bee , that is in the land of assyria by which we understand , that as these enemies cannot stir , notwithstanding of all their malice , rage and anger against the lord's people , till god send for them , and hisse for them , and ( as it were ) subscribe and seal their commission ; so they are wholly at his disposal ; as the armie is at the disposal of the general , or of him , who leavyeth them , and employeth them . in like manner , we read chron. . vers . . that the god of israel stirred up the spirit of pul , king of assyria , against the reubenits , the gadites , and the half tribe of manasseh so it is said psal. . vers . . that god turned the heart of the egyptians to hate his people , and to deal subtilly with his servants . and cbron. . vers . that he stirred up against iehoram the spirit of the philistines , and of the arabians , that were neer the ethiophians . . we finde the lord said frequently to deliver up his people into the hands of these enemies , and to sell them unto them , & as it were to give them wholly up to their devotion and disposal ; see iudg. : . and . vers . . and . vers . . and : . dan. : . king. . vers . . thereby showing , that these enemies could do nothing against the people of god , untill the lord had permitted the same , and given way thereto , and had ( as it were ) withdrawn his protection , and taken away his hedge of defence , and so left them naked and exposed unto the rage and cruelty of their brutish enemies . . this is also manifest from the grand and noble purposes and designes , which the lord bringeth about by those meanes , far diff●…rent from what these wicked instruments intend ; as we see gen . and ioseph's brethren meaned evil against him ; but god meaned it for good . so esai . . vers . . the assyrian meaneth not so , as god doth , neither doth his heart think so ; but it is in his heart to destroy and cut off nations not a few : but the lord hath another work upon mount zion and on ierusalem vers. . to wit , to punish them , only by his smiting with a rod , and lifting up his staff , after the manner of egypt v. . or ( as it is esai . : . ) to purge away the iniquity of jacob , and to take away sin . wherefore seing the lord hath such soveraigne ends , as the chastisement and trial of his people , the exercise of their graces &c. to bring about , he cannot but have a special hand in and about the meanes , which serve to bring about these ends . this being sufficient to cleare up what was first to be spoken to , we come secondly to speak a little of the manner and way , how the hand of the lord is to be observed in and about the sharpe afflictions of his people , by the hand of wicked persons , who are active therein . and in speaking to this , we shall wave all subtile debates , concerning god's decreeing the event of sin , his predetermination , and his concourse with second causes , in those actions , which are sinful ; and shall onely pitch upon some particulars , which are more plaine and undeniable , and also more useful to the point in hand . as there is the lord 's holy permission , giving way to , and not restraining the furie , and rage of enemies , when he hath a mind to make use of them for a scourge ; he must loose , as it were , the chaine , with which they are bound and restrained ; and take away the hedge of protection , wherewith he guardeth and protecteth his people , and all that belongs to them satan could do nothing against iob , nor stirre so much as one lambs tail , that belonged to him , untill the lord , for holy and wise ends , gave way thereunto ; therefore he said unto the lord iob . vers . . hast not thou made an hedge about him , and about his house , and about all that he hath , on every side ? this is also imported , in the lords giving up his people into the hands of enemies , and selling them and delivering them , as a judge doth a malefactor into the hand of the executioner . yet we must not conceive of this permission , as if it were in all things like unto the bare & naked permissions of men ; but as sutable to him , who is a most pure and simple act . there is herein considerable the lord's commission , to speak so : not that he will warrand and approve of them , in their wickedness , or give them any moral authoritie or power thereunto : but that in his active providence , he hath such a soveraigne and supream hand , and all these wicked agents do so depend upon him , as they cannot stirr , or move , till he give ( as it were ) the signe , and a providential call and commission ; as souldiers can not set upon a citie , or the enemie , or give an assault , or charge untill the general give the word of command . thus the lord behoved to say to satan , ere he could trouble iob , behold all that he hath is in thy power : and againe , behold he is in thy hand , iob . vers . . and . vers . . this is it which david's words , concerning shimei , import , when he said , the lord hath said unto him , curse david . the lying spirit in the mouth of ahab's false prophets , could not go forth to deceive ahab , that he might fall at ramoth gilead , till the lord had said , thou shalt perswade him , and prevail also : go forth and do so king. : . . there is the lord 's fitting ( as it were ) and qualifying them for the work , by so ordering things , in his holy and soveraigne providence , that they are enabled to carry on their purposes , and to do what they are imployed in , and to performe the work , they are set about : absalom could not have been such a crosse and plague to his father , david : as to chase him from his throne and kingdom , unless he had gote the power of the countrey upon his side , and such a numerous army to back him : and whence was this , but from the lord , in his holy justice and soveraignity ? nebuchadnezar could not have been the hammer of the earth , if the lord , in his holy providence , had not given him great power and might for that end . hence christ said to pilat ioh. . vers . . thou couldest have no power at all against me , except it were given thee from above . pilat was boasting of his power and place , and supposed , that he could do what he pleased , and that he had full power over christ , to crucifie him , or to set him at liberty , as he pleased ; but he boasted of that , which he was not master of ; for christ ●…els him , whence his power came , and that he had no more , than the supream lord and governour , the absolute disposer of all things , was pleased to grant . . there is the lord 's ordering and fixing the beginning of the trouble , which nece●…sarily followeth upon the foregoing acts ; so as the enemies , for all their heat and rage , cannot touch one hair of god's children , nor work them the least trouble , before the time come , that the lord hath appointed , and that he ( as it were ) appoint them to beginne , and give the signe . the wicked are as so many rampant and devouring lions , longing earnestly for their prey , but god hath them so chained , and muzzled , that they can neither bark nor bite , till he give way . early did herod beginne to seek the life of our lord jesus , while he was but a childe in the swedling clothes ; and oft did his enemies attempt his hurt , and seek advantage against him , but all in vaine ; for his houre was not yet come : hence it was , that when the pharisees told him , that herod was seeking his life , he answered luk. . vers . , . go tell that fox , behold , i cast out devils , and do cures , to day , and to morrow , and the third day i shall ●…e perfected : nevertheless i must walk to day , and to morrow , and the day following ; for it cannot be that a prophet perish out of ierusalem . jesus christ , the angel , that ascended ( in vision to iohn revel . vers . , . ) from the east , having the s●…al of the liv●…ng god , cried with a loud voice to the four angels , to whom it was given to hurt the earth and the sea ; s●…ying , hurt not the earth , neither the sea , nor the trees , till w●… have sealed the servants of our god : so that there is a restraining power , keeping ▪ up from hurting untill the set time come . . there is the lord 's determining and specifying the nature and kinde of the trouble , with which his people must be exercised ; and herein his determining and ordering providence appeareth . the enemie would be at death , and no less will satisfie them ; but he will order it so , that they shall not get their will ; & therefore will suffer them to do no more than to cast the man in prison , or confine him , or fine him , and spoile him of his goods . the devil would have been at no less , than iob's life , when he said iob . vers . . skin for skin , yea all that a man hath will ●…e give for his life : but the lord would not grant this , but said , save his life vers. . and suffered him only to smite him with sore boils from the sole of his foot unto his crown . . there is the lord 's careful providential measuring-out the quantity of the trouble , like a faithful and painful physician , who will himself measure the quantity of the physick , he is to prescribe unto his dear son , or daughter , and will not commit it unto the apothecary , who possibly may more consult his own advantage , than the good of the patient . our lord weigheth the affliction in his own just ballances . enemies may think to ruine and undo all ; but our god , who setteth bounds to the sea ▪ limiteth their rage ; and will suffer them to do no more , than he thinketh good . the plowers plow , and make long their furrowes , upon the back of god's people , and many a time they afflict them ; yet they prevail not against them ; why ? the lord cuts asunder the cords of the wicked , psal. : , , , . . the lord's hand of providence appeareth , in mixing together the several ingredients , that make up their cup of affliction . m●…ny a time the lords people have a complicated crosse , as we see in io●… , david ▪ heman and others ; and it is the lord , who weaveth and warpeth these crosses together ; satan and his instruments are but his drudges , blowing at the furnace ; and therefore t●…e godly fixe their eye mainly upon god ; as knowing , that he ordereth all to his own mind , and no one ingredient more can be put into their cup , than he will. . the hand of the lord appeareth , in his suiting the trouble or calamity , unto their case and necessity . as a wise physician considereth the temper and constitution of the patient , and taketh special notice of the nature of the disease , and accordingly frameth the medicine : so the lord considereth the ca●…e of his people , and what humores and corruptions are most predominant in their souls : and accordingly ordereth and prepareth such medicinal afflictions , as are fittest to purge-out these peccant humores : and hence there is a necessity for such sharpe medicines , as the lord maketh use of , pet. . vers . wherein ●…egreatly rejoice , though now for a season ▪ ( if need be ) ye are in ●…eaviness , through manifold temptations . heaviness , or sadness , through temptations , and manifold temptations , was necessary to their condition , the lord saw , that their case called ●…or it , otherwayes he had not exercised them thus . . so the hand of the lord is manifest , in making the affliction answerable to their strength ▪ a potion may be fit for and suitable to the disease , yet may be too strong for the weak patient , and more readily kill , than cure : therefore a wise and tender physician will take good notice of the patients present strength . so the lord , who is tender of his peoples welfare , will proportion the physick of affliction unto their strength . hence we hear it said , cor. . vers . . — but god is faithfal , who will not suffer you to be tempted , above that you are able . accordingly ieremiah prayeth chap. . v. . o lord correct me , but with judgement , not in thine anger , lest thou bring me to nothing . the lord s way is to correct his people in measure , i●…r . vers . ●… . and . vers . . and as a father pitieth them , that fear him ▪ for he knoweth our frame , he remembereth we are dust , psa●… . . vers . , . he knoweth that their strength i●… not the strength of stones , nor are their bones of brass ; and so he knoweth they are not able to bear many blowes . thus we see , the lord measures the affliction to their strength : it is true , paul saith cor. . vers . . that he and his companions were pressed out of measure , and above strength : which would seem to contradict what is said ; but this seeming contradiction will be taken away , by what we shall next adde . . when the affliction and distress is such , as would undo , and presse the poor beleever out of measure , if he gote not some new supply of strength to stand under that burden ; the lord's hand appeareth , in fitting the beleever for the stroke , and in enabling him to bear it , so that he is not killed thereby , nor overwhelmed therewith ; by giving cordials , he fortifieth the man against the violence of temptations , which otherwise would prevail against him : paul and his company cor. . vers . , . were pressed with trouble in asia , out of measure , above strength , so much that they despaired even of life , yea and had the sentence of death in themselves ; such a storme was it , that they could not ride it out , if fresh supplies of strength and courage had not been granted by god , who raiseth the dead , unto them : and if the lord had not thus delivered them from so great a death , they had perished ; but how was this done ? see vers. , . the god of all comfort comforted them , in all their tribulations ; and as the sufferings of christ abounded in them , so their consolation also abounded by christ : and thus the lord fitted them for the stroke , when the stroke was too sore for them . so this same apostle , when assaulted with a messenger of satan , that buffeted him cor. . vers . . was strengthened by the grace of god , vers. . to stand out against that temptation , which otherwise had overcome him , as his praying thrice , that it might depart from him vers. . would import . thus the lord keepeth the head of his poor people above water , by making his power to rest upon them , and by making perfect his strength in their weakness , vers. . thus also are they strong , when weak vers. . . the lord 's good hand of providence appeareth in this matter , in disappointing the enemies of their malicious designes ; they are busie plotting and contriving the ruine and destruction of his people ; but the more they seek to destroy them , the more they grow and thrive , the more they multiply , and the stronger they become . it is almost incredible , what multitudes of christians , through the whole empire , the bloody persecuting emperours destroyed and put to death , in the primitive times ; but the more they were massacred , the more they grew ; the bloud of the saints and martyres , was the seed of the church . daniel's adversaries thought to have gote him destroyed ; but their enmity and rage against him tended to his further exaltation and establishment . so was it with david , the more that saul did persecute him , the more his bow abode in strength . . the lord's hand mightily appeareth in the afflictions of his people , in that he powerfully and infallibly carrieth on , and bringeth to passe his own purposes and designes , countermining and counter working the designes and wicked projects of the enemies ; yea , in effectuating his own ends , even by what the enemies are doing purposely to carry on their ends. when the enemies are blowing with all their might , to make the furnace burn hot , that the mettal , as they suppose and intend , may be wholly consumed ; the lord by that same meanes is infallibly bringing about his ends , and accomplishing his designes ; to wit , to purge the mettal , and take away the drosse . by what the assyrian was doing , in prosecution of his ends , to wit , to destroy and cut off nations not a few esai . . vers . . the lord was performing his whole work upon mount zion and ierusalem , vers. . and what was this , but to purge away iniquity , and to take away sin , esai . . vers . ? to chasten and punish for correction and amendement ier. : . and : . . herein also appeareth the lord's over-ruling hand , that while possibly the trouble is in its greatest strength , and enemies are swelling in their pride , and thinking their contrivances cannot fail , their plots and designes are laid so deep and so sure , that they cannot misgive ; even then the lord will make a door of outgate appear unto his people , and give some foreruning tokens of the dawning of a fair day ; even then , he will make a way for an escape , that they may be able to bear it cor. . vers . . . lastly , his hand appeareth herein , that in due time , he putteth a period to the trial and trouble , by delivering his people out of them all psal. . vers . , , . he will not suffer the rod of the wicked to rest alwayes on the back of the righteous psal. . vers . . he will not contend for ever , lest the spirits should fail before him , and the souls , which he hath made esai . . vers . . he will keep his people no longer under physick , than he seeth necessary ; and therefore it is but for a season , that his people are in heaviness . pet. . vers . . enemies think to keep the people of god at under for ever ; but the lord 's supream over-ruling hand appeareth here , that he hath limited the duration of the trial and trouble to ten dayes revel . . vers . . he hath limited the rage of enemies to an hour , a day , a moneth and a year revel . . vers . and the treading of the holy city under foot to , moneths revel . : . and when the lord's time cometh , all the power and malice of the enemies will not be able to hinder the delivery ; and how little so ever his own people look for it , yet he will work it : so that though there be scarce faith upon the earth , yet he will come , and perfect what he hath intended . we come now to speak a little to the particular , to wit , to shew how this consideration may and ought to be improven to advantage , in a time of affliction , and . the faith and right thoughts of this . truth , that the lord ruleth and over-ruleth all that the wicked are devising and executing , according to their own lust and rage , to afflict , persecute and destroy his people , according to his own mind , would yeeld comfort and encouragment unto his people , be their trouble what it would . in a time of trouble , there are several thoughts , that come in the minde of his people , which occasion discouragment and sorrow ; all which this consideration of god's over-ruling hand , if rightly improven , would either prevent , or keep them from the hurt of ; so that notwithstanding of these , they were in case to rejoice , and to sing , as ( . ) when they think upon the instruments of their calamitie , they are ready to pore too much on them , and to look upon them , as if there were none above them , to marshal and order them , to command and over-rule them ; as people are terrified by souldiers , that are under no command or discipline , and expect no pity , or favour from them . but the faith of god's being above their heads , to over-see and over-awe them , would free the child of god from this discouragment . he would not be so cast down and affrighted , if he beleeved , that god hath all these wicked instruments , more under his command , than the best disciplin'd souldiers are under the command of the most strick and awfull general , that ever was . these instruments cannot move a finger without god. souldiers , when out of the sight of their commanders , may do much mischiefe ; and their commanders cannot hinder it , because they know not of it : but neither devils , nor the most wicked of his instruments , can move one haire of god's people , till the lord give way , and permit it to be done , he must first loose the raignes , or they cannot move a foot . because they are chained hand & foot , in the chaines of his providence ; yea their very tongue is chained , that they cannot so much , as curse or reproach any of his people , untill the lord loose their tongues , and say , ( as it were ) go curse and raile upon such an one . ( . ) when they observe the confusion , irregularity , brutishness and unreasonableness of these enemies , in their way and actions ; they are ready to think , that god hath forsaken the earth , and is unconcerned with what these wretches were doing ; and upon this they cannot but be much fainted and discouraged . but the faith of this , that god is working hitherto ioh. . vers . . and that these wicked instruments of their calamity were under his eye , would free them of this misapprehension . nay , they would beleeve , and by faith see , a divine order and regularity , in the midst of the greatest confusions , & brutish ma●…sacres , that ever were ; if they beleeved that god had a principal hand in all these actions , moving , ruling , ordering and over-ruling all , according to his own mind . ( . ) the consideration of the activity , diligence , malice , restlesness and malicious wickedness of the enemies , troubleth them , and maketh them fear , that ere ever they be aware , they shall be swallowed up . but this discouragment would evanish , if they remembered and beleeved , that the timing of their affliction is not in the hand of their enemies . they cannot stirre , till their commission be ( as it were ) subscribed ; and the houre and minute appointed come , when they must beginne ; he , who is supreame , determineth the season , and the time ; and over-ruleth all so , that were the hunger and desire of these ravenous wolves never so great , they cannot attempt any distruction , till the minute appointed come . ( . ) when they consider the exceeding great rage and cruelty of their enemies , they are ready to think , that sure , they will make havock of all , they will destroy , utterly , and make an end of all . but how terrible so ever this thought be , yet its terrour is weakened , when the beleever calleth this to minde , that it will not be as these enraged and merciless beasts intend ; but as god will , who is the soveraigne disposer of all , and supream master of work ; they are but under-agents , and the instrument in his hand : they are no master of themselves , in this matter ; but as the ax and saw , in the hand of the workman , that cannot cut , but as he ordereth it : the child will not be afraid of a sword , or of an ax , when he seeth it is in the hand of his father . their threatnings are not much to be regairded ; they have said , come and let us out them off from being a nation , that the name of israel may be no more in remembrance as it is psal. . vers . . but they have not yet gotten it done . they intend destruction ; and therefore breath-forth nothing but cruelty ; but god , who is above them , intendeth but correction , and some chastisement , and will suffer them to do no more , than may contribute to that end . ( . ) the thoughts of the strength and liveliness of the enemies create also terrour and fear ; they see their power decayeth not , but groweth rather , and their number increaseth , and thence they art ready to inferre , there shall be no outgate : but a sight of god , as neer ( as david prayeth , when he took such a look of his enemies , psal. ●… . vers . , . saying but mi●…e enemies are lively , they are strong , and they that hate me wrongfully are multiplied — forsake me not , o lord ; o my god , be not far from me ) would help in this case ; the beleever would not be much cast down for all this ; for he would be in case to say , they must be keeped up , so long as god hath work for them , as a man will keep his ax and his saw sharpe and clear , so long as he mindeth to make use of them : but all their strength saith not , that there shall be no out●…ate ; when the lord hath finished his work in zim , he will punish the fruite of the stout h●…art of the king of assyria , and the glory of his high looks : and the lord of hosts will send among his fat ones leanness , and under his glory , he shall kindle a burning . like the burning of a fire esai . . vers . , . and for as strong as they are , the lord can raise up a scourge against them ; as esai . : . yea and make the light of israel for a fire , and his holy one for a flame , and it shall burne and devoure their thornes , and their briers , in one day , and shall consume the glory of their forest , and fruitful field &c. as esai . . vers . , ( . ) but even this proveth sometimes fainting and discouraging unto his people , that it is not man , that they have to do with , but with god principally , whoever be the instruments ; and that upon several accounts ; as because he is a god of might , of power , and of terrour ; and it is a fearful thing to fall into the hands of a living god ; and withall he is just , and they are conscious to themselves of much guilt . but yet , notwithstanding of this , the thoughts of gods having a principal hand in all these afflictions , may keep from fainting , because ( . ) he is not intending their destruction , as enemies do ; but their good , their amendement , their repentance , and returning unto the lord &c. ( . ) he measureth not out their a●…lliction , according to his strength and almighty power , else he should soon crush them , and bring them to nothing . will he plead against me ( said iob chap. . vers . . ) with his great power ? no , but he will put strength in me . ( . ) nor according to strick justice , and pure wrath. in plenty of justice , he will not afflict ; as the words of elihu iob . vers . . may be read . he will not stir up all his wrath , psal. . vers . . ( . ) nor according to their deservings ; for that word of zophar holdeth true . iob . vers . . god exacteth of thee , less than thine iniquity deserveth . and psal. . vers . . he hath not dealt with us according to our sins , nor rewarded us according to our iniquities . ( . ) nor doth the lord deal with them , as enemies ; the difference is great betwixt his dealing with the one and with the other esai . , vers . . hath he smitten him , as he smote those that smote him ? is he slaine according to the slaughter of them , that are slain by him ? but on the contrary , he dealeth with them , according to a rule of mercy , and fatherly compassion ; for as a father pitieth his children , and only chasteneth them ; so doth the lord deal with them . he knoweth what they can bear , and layeth no more upon them , than they are able to bear . the wise prophet tels us prov. . vers . that the righteous man regairdcth the life of his beast , and therefore will not overcharge him with a load , heavier than he can bear : and will not the righteous lord regaird the life of his own servants ? are they not of much more value , than many beasts ? sure then , he will not overcharge them . . cor. . vers . . the beleeving and right consideration of this truth , that god over-ruleth and disposeth of , and ordereth afflictions , as he seeth good , would much help unto the life of patience , which is so commendable iam. . vers . . being a piece of the honour and badge of saints revel . : . and . vers . . and so much taken notice of by god revel . . vers . , . yea and profitable , having its perfect work iam. . vers . . and bringing happiness with it iam. : . this consideration ( i say ) rightly improven , may help hereunto ; for it will fortifie the soul of the beleever against those thoughts , which usually occasion impatience . as ( . ) when the man is poreing upon the uncouthness of the affliction , wherewith he is exercised , and saying with the church lam. . vers . . behold and see , if there be any sorrow like unto my sorrow , wherewith the lord hath afflicted me , in the day of his fierce anger , he is ready to give way unto impatience . but when he considereth , who hath prepared this potion for him ; that it was no unskilful apothecary , it was not the malignant enemie , that intended his death and destruction ; but the only wise and supream god , who was seeking his good , his life and health , and who knew , that no other potion would suite his distemper , and purge out his peccant humores ; this will help him to lye under the workings of that physick with patience ; though the potion of physick be bitter , and work something hard , yet a wise man will have patience , when he considereth , that the physician , who did appoint it , was both well skilled , and his special friend ; and therefore perswadeth himself , that no less would do him good : so when the beleever considereth , that it is his god and father , who hath prepared that potion for him , and that he saw his distemper called for it , and when he considereth that god with his own hands did make and prepare it , weighed all the doses , with great carefulness , and mixed in nothing but what was most necessary , he will drink it , though bitter , with the better will : and albeit it work hard , and make him sick ; yet he will not be impatient , and cry out , why am i so and so handled ? doth every one get such paining & sickning physick , as this ? but rather say , because every one needeth not such strong physick , i must be dealt with in a special manner ; i have other corruptions , than ordinary , and therefore must have patience , and be content to be otherwise dealt with , than others usually are . ( . ) the person in affliction , when he seeth , himself compassed about with evils , and that he is not visited with one or two rodes , but with many at once ; and that innumerable evils compass him about ( as said david psal. . vers . . which in part occasioned his adding , therefore my heart faileth me , or forsaketh me . ) then he is ready to say , how can i , while thus invironed with evils , have patience ? but if he would call to mind god's hand in the matter , as iob did , he would , with him , bless the name of the lord ; for then he would see , that god himself had ordered all , and that not one of all these multifarious evils came , without the lord 's special and active permission , and providential ordination , appointment and commission : and that god alone had ordered that mixture , and combination of troubles and trials . ( . ) the impatience of gods people is oft occasioned by their imagining , that the trouble is greater , than they can bear : as we see in iob chap. . vers . , . what is my strength , that i should hope ! and what is mine end , that i should prolong my dayes ? is my strength the strength of stones ? or is my flesh of brasse . and againe chap. . vers . , . therefore i will not refraine my mouth , i will speak in the anguish of my spirit , i will complain in the bitterness of my soul. am i a sea , or a whale , that thou settest a watch over me ? but would they consider and beleeve , that god knoweth what they are able to bear , and is proportioning the load to their strength , which he knoweth , better than they do : or when he seeth it fit to presse them above measure , that they may despaire in themselves , and not trust in themselves , that then he under proppeth and supporteth the weak back , and conveyethin secret strength , enabling them to stand , under the load ; and thus never layeth more on , than they are able to bear : if ( i say ) they were calling this to mind , they would see no cause of impatience ; but rather cause of crying out , when we are weak , then are we strong , and therefore we will glory in our infirmities , that the power of christ may rest upon us cor. . ●…ers . , . and they would through faith , be in case to say , with paul cor. . vers . . we are troubled on every side , yet not distressed ; we are perplexed , but not in despair ; persecuted , but not forsaken ; cast down , but not destroyed . ( . ) their impatience is likewise occasioned by considering , that their trouble and affliction is still growing , when they supposed , that it should have decreased . but the right improvement of this truth would frame the soul for patience , notwithstanding hereof : because the beleever would see ground to say , grow as it will , the hand of the lord is about it ; it will grow to no greater height , than he seeth good : let enemies blow at the fire , as fast and with as great earnestness , as they will , the furnace shall be no hoter , than the supream master and over-ruler of all , seeth fit , for the ends he intendeth : he knoweth the nature of the mettall , and how hote a fire will serve the turn to purge it . ( . ) this also raiseth impatient thoughts in their heart , that they can see no appearance of an outgate ; all doores are so shut , that no hope appeareth : thus was it with iob ; & therefore hath he many such expressions : as chap. . vers . . my daies are swifter than a weavers shuttle , and are spent without hope . vers. . — mine eye shall no more see good . vers. . the eye of him , that hath seen me , shall see me no more . but this impatience would evanish , if this were beleeved , that the lord's hand were in and about the affliction , making a faire way to a saife escape , and at length , in his own due time , putting a period to the trouble : when his work is finished , & the end he designed attained : and if it were firmly beleeved , that , let enemies make all as sure , as they can , and rage as they will , they shall not be able to keep them longer under their yron harrowes , than he seeth good , no not one day , nor an houre . . the right improvement of this consideration would help unto an holy and sweet submission , and cause us say with david psal. . vers . i was dumb , not opening my mouth , because thou didst it . when aaron met with a sad dispensation , two of his prime sones , nadab and abihu , were taken away in the fiour of their age , and that in a very terrible manner , by fire from heaven , for their rashness , and when moses told him levit. . vers . . that this was it , which the lord spoke , saying , i will be sanctified of all them that come neer me , it is said of him , and aaron held his peace . a sight of the hand of god , though in a terrible manner , in that dispensation , made him lay his hand upon his mouth , and sit silent in the dust ; he had not one word to say . so that a sight of the hand of god , in the dispensation , ordering all things in it , would help them unto a christian , yea unto a cheerful submission : it would not be patience by force ; but an hearty , willing , cheerful choosing , bearing and embracing of that lot , because bound on their back by the hand of god. shall we not drink ( would they say ) this potion with delight , that god hath prepared , and carefully made up for us ? he knoweth what is best for us ; shall we not willingly lye under the crosse , that god hath tyed upon us , when he knoweth what he is doing , and what we must not want , and will not sufler us to be tem●…ted above what we are able ? when his good time is come , there will be an end , and all the power of enemies shall not obstruct our delivery . the church micah . . vers . . could sweetly sit down , and bear the indignation of the lord , when by faith she could say , rejoice not against me , o mine enemie ; when i fall i shall arise ; when i sit in darkness , the lord shall be alight unto me . he will bring me forth to the light , and i shall behold his righteousness , v. , . . the beleeving improvment of this would keep the beleever from fainting , and sincking through discouragment : many thoughts come into the minde , while affliction is lying on their loines , and satan can suggest many things , at that time , to cause the poor man succumb , while under the load : but the faith of god's soveraigne and absolute o dering of all things , in and about the trouble , according to his own mind , would keep up their head , and preserve them from a sinful and shamful fainting . they look too much to instruments , and pore too much upon their nature , disposition , activity , power , wisdom , wickedness , maliciousness , rage , cruelty , and indefatigableness ; and forget that they are but under agents , and can do nothing , but as the supream god willeth , ordert he , disposeth , and permitteth ; and that he alone over-ruleth all , moderateth and ordereth all , according to his own mind , and for his own holy ends , so that they cannot do any thing , whether as to the substance , or as to the circumstances of the affliction , but as he , who is the supream master of work , is pleased to suffer and give way unto . . the beleeving thoughts of this truth would keep the soul from that dreadful sin of murmuring against the lord , upon occasion of any trouble or distress , he meeteth with . it is the lord , would the soul say , and who am i , that i should quarrel with him. he is ordering , disposing and moderating all , that under agents and lixes are doing , so that all things are done , as he will ; and shall i yet be displeased and quarrelsome ? enemies cannot get their will , they are over-ruled , in all their consultations , projects , contrivances , bloudy resolutions , and cruel executions ; matters go not , as they will , but as he will , who is over them ; and why then should i murmure , and repine against him ? . this would also airth the eyes of the soul towards the right object , in a day of trouble . they would not with heathens , look to chance or fortune , as ruling and ordering all ; nor would they with the carnal multitude f●…x their eye upon the instruments , and run with the dog to the stone , that is cast at him : but would see another more noble object of their sight , to wit , the principal agent , mover , and orderer of all , in whose hand the wicked are , as the ax and saw in the hand of the workman , and as the rod in the hand of the father ; and this sight would help unto a spiritual christian frame of godly fear & subjection of soul , and would put the soul in case , to observe the wisdom , soveraignity , and absolute dominion of god , doing what he will , frustrating the toakens of the liars , and disappointing the craftie devices of wicked men ; as also this sight would minde the man of christian duties , of searching his wayes , repenting of his sinnes , and turning againe to the lord ; for he would see , it was the lord , with whom he had to do . he would look for his outgate and salvation from god alone ; so that his faith , his hope and his confidence would be in the lord alone . his eye being fixed on this object , he would not see cause of troubl●…ng himself much about-enemies , or how he might procure their favour ; and so would be keeped from temptations to any sinful compliance or accommodation : so would he be preserved from temptations to the using of unlawful meanes for an outgate . thus we see , how advantagious this eyeing of the lord , in the day of trouble , is unto the afflicted ; and the faith and improvement of this consideration cannot but airth the souls eye unto this object . . the right improving of this truth would free the beleever from many carnal , disqu●…eting , distracting and perplexing feares : he is ready to say ; oh i cannot ride out this storme , i shall one day fall by the hand of saul , the next blast of temptation shall blow me over , i cannot but at length faint and succumb , and the enemie shall have matter of joy , and all god's people shall be made to mourn : for were it beleeved , that god ordered , disposed , and over-ruled all , the beleever would see no ground for these feares ; for he would see , that no blast could blow , but as he would ; no storme could come sooner , than he thought good ; nor continue longer , than he saw convenient ; nor be more violent and strong , let enemies threaten and rage as they pleased , than he saw good : he would see the hand of god measuring out all , so as he needed not fear to be over-charged ; or if the trouble were indeed greater , than he could well stand under , he might see the lord fitting him by secret strength for it . . finally the faith of this , and the right improvement of it would preserve the soul from a dead and senseless stupidity , under the rod , or stoical frame , as unconcerned with what befalleth them , which hath no affinity with , but is utterly repugnant to , a christian frame , and to christian valour , and undaunted courage : this looketh liker to the frame of an atheist , than of a child of god , who trembleth and feareth , when he seeth the rod in his fathers hand , and dar not despise the chastening of the lord. now a sight of god's hand in all , ordering , timeing and seasoning , mixing and compounding , limiting and bounding , qualifying and restricking , terminating and ending , directing and over-ruling , would perserve the soul from a dead temper , and cause him mark and observe the footsteps of royal soveraignity , majesty , wisdom , power , goodness , care and tenderness . consideration . xi . christ himself had a suffering life . when the leaders and commanders of an army , are to bring the infantrie thorow some deep water , they use to alight off their horses , and walk on foot , that they may take a share of the same lot with the souldiers , that thereby they may the more encourage them to wade with cheerfulness thorow the water : and it proveth indeed some matter of encouragment to souldiers to follow their leaders , be the way never so uneasie . our lord jesus , in like manner , who is called the captaine of our salvation hebr. . vers . . knowing that his followers had both fire and water to go thorow esai . vers . . the more to encourage them , to endure that hard lot , would come down off his throne of majestie and state , and take a share of the lot himself ; yea and go before them to break the ice . therefore it cannot but be most advantagious for the souldiers of christ. who have a mind to run the race , that is set before them , to be looking , in the time of their affliction , upon this captain , according to the advice , which the apostle giveth unto the afflicted and persecuted hebrews chap. . vers . . looking unto iesus , the author and finisher of faith , who for the joy , that was set before him , endured the cross , and despised the shame . . consider him , that endured such contradiction of sinners against himself ; lest ye be wearied and fainte in your mindes . for this same end and purpose do we finde the apostle peter proposing this example , for the encouragment of a number of poor scattered and afflicted saints petr. . vers . . for even hereunto were ye called ; because christ also suffered for us , leaving us an example , that ye should follow his steps . and againe , chap. . vers . , . for it is better , if the will of god be so , that ye suffer for wel doing , than for evil doing : for christ also hath once suffered , the just f●…r the unjust , that he might bring us to god. it will then be of no small advantage , to afflicted persons , to have this copie and example laid before them , if he would help us to speak unto it , in any measure to edification . it will not be necessary , to speak of this subject of christ's sufferings , in the full latitude ; but it will be sufficient to speak of them , only in reference to the end proposed ; as an encouraging example ; and in order to this , we shall only do these two things . . we shall mention and propose some particulars , considerable in the sufferings of christ , which may be sutable matter for the thoughts of a child of god , in affliction , to dwell upon : . speak some things to the advantagious improvement of the same , in a day of trouble . as to the first , we shall onely mention these particulars considerable . . the person , who was put to all these sufferings , was no ordinary person : we think more of the sufferings of a noble-man prince , king or great potentate , than of the sufferings of a mean , poor man. what shall we then think of the sufferings of christ , who was higher than the princes of the earth , who was king of kings and lord of lords ? he was in the form of god , having the same essential divine form with the father , he thought it not robbery to be equal with god , having the same divine nature and properties . phil. . vers . . and yet for all this , he made himself of no reputation , and took upon him the forme of a servant . — and being found in the fashion of a man , he humbled himself , and became obedient unto death , even the death of the cross vers . , . even he , who was the ancient of dayes , who was set up from everlasting , from the beginning , ere ever the earth was prov. . vers . . even he was put to end his dayes in paine and sorrow , he , whose goings forth have been from of old , from everlasting mica . : . who wasthe creator of the ends of the earth , who was with god , by whom all things were made , and without whom was not any thing made , that was mad●… . ioh. . vers . , , . even he it was , who was put to all this suffering . what a wonder is this , that the everlasting father , the prince of peace , the mighty god , as he is called esai . . vers . . should become a man of sorrowes , and acquanted with griefe esai . : . that the high and holy one , who inhabiteth eternity , and whose perfections and vertues are past finding out , should be found in the fashion of a suffering man , that god should be thus manifest in the flesh tim . vers . ? this is a subject worthy of our thoughts , that he , who was god equal with the father in power and glory , having the fulness of the god head dwelling in him bodily , col. . vers . . should condescend so low , as to take on him mans nature , and suffer therein . it is true , the divine nature could not suffer : but his humane nature being personally united unto the divine nature , the person was one , and so he , who was and is god over all , blessed for ever , did suffer , while his humane nature was put to suffer . . consider by whom he was put to suffer , even by all ranks of persons , both high and low , by rich and poor , by noble and ignoble , by church-men and states-men , and by souldiers , by judges higher and lower , and by lixes , by jewes and romans . some of whom were malicious , invective , cruel , merciless and irreconcilable enemies ; such as the priests , the scribes and the pharisees , who were ringleaders ; and did all out of pure malice and wickedness of heart , committing thereby that unpardonable sin , mat. . v. , . these drove forward their cruel designe , and forced pilat , in a manner , to condemne him , though he found no fault in him ; and urged a late law of their own thereunto , saying ioh. . vers . . we have a law , and by our law he must die , because he made himself the son of god ; a strange law , by which they had bound themselves to condemne and pursue unto death the messiah , whom they pretended to be waiting for , when ever he came ; for the true messiah was to be immanuel : and when this was not like to work , their malice carrieth them further vers. . saying if thou let this man go , thou art not caesars friend ; for whosoever maketh himself a king , speaketh against caesar. others of those his persecuters were led on against him , in their ignorance and blind zeal , for christ himself prayeth for them , saying luk. : . father forgive them , for they know not what they do . and peter saith act. : . and now , brethren , i ●…ot , that through ignorance you did it , as did also your rulers . . consider the duration of his troubles , they lasted not for a short time , for a few dayes , or moneths ; but during this whole life : for his whole life was nothing but a life of suffering : no sooner came he into the world , but herod sought his life . he was forced to flee into aegypt , being but a childe in the cradle . he was a man of sorrowes , and acquanted with griefe esai . : vers . . from the cradle to the grave , his life was interwoven with sufferings of one kind and another ; and especially after he entered into the publick exercise of his offices , and was baptized , he is not well out of one trouble , while he meeteth with another ; how oft is he put to flee , and hide himself for his life ? how oft is he maligned , tempted , slandered , persecuted , called a devil , hated and hunted , until he is at length condemned and killed ? . consider what it was that he suffered : it was not one kinde of trouble and affliction , that he was exercised with ; but in a manner all sorts came upon him , he was a man of sorrowes and acquanted with griefe , he was oppressed and afflicted esai . , . he was despised and rejected of men esai . : . he hid not his facefrom shame and spitting , but gave his back to the smiters , and his cheeks to them , that plucked off the hair esai . : v. . matth. : . and : . he was exercised with hunger , thirst , weariness , poverty , and the like . he was apprehended as a thiefe or a robber , imprisoned , falsely accused , condemned , scourged , and crucified . he was mocked and reproached , by words and deeds , when they put a crown of thorns on his head , clothed him with a rob , and put a reed in his hand , and bowed the knee before him , saying , hail , king of the iewes . . consider what , beside all this that he suffered in his body and name , he suffered in soul , when he was in the garden matth. : , ●… . where he began to be sorrowful even unto death : yea so sad and heavy was he , that he cried out vers. o my father , if it be possible , let this cup passe from me : and this he cried thrice over , which showeth the vehemency of that pressure , under which he lay , at that time , when he was beginning to wrestle that bloudy combat with the wrath of god , and to drink that galled cup , wherein was the law ▪ curse , because of sin. and all this was from the hand of his father ; for it was he , who bruised him , and put him to griefe esai . : vers . and it was he , who hid his face from him ; so that he cried out , while on the cross , my god , my god , why hast thou forsaken me ? and that when he was presently to give up the ghost mat. : v. , . . consider how little outward comfort of friends or relations he found , all this time : while he was sweating drops of bloud , through the vehemencie of the bitter agonie , he was into , while in the garden , he could not prevail with his disciples to watch with him , but one houre . and when he was apprehended by the treacherie of his own disciple , who ate of his bread , by iudas the traitour , all his other disciples forsook him ; couragious peter denied him thrice , not without oaths and execrations ; his loving and beloved disciple iohn stood a far off ; bleeding and sorrowful-hearted , mary , his mother , durst not come neer to him : when the shepherd was smitten , the flock was scattered . . consider how innocent he was , he had done no violence , neither was any deceit found in his mouth esai . : . though he was just , yet was he put to suffer pet. : v , and : . we know what false accusations were brought-in against him ; but by all their false witnesses , they could not get him convict of sin : the causes wherefore ( as to men ) he was judged and condemned were glorious and fundamental truthes , such as his affirming that he was the son of god , and that he was a king , though his kingdom was not of this world ; and therefore was not inconsistent with caesars kingdom luk. : , . ioh. , . . yea not only had he done no wrong , but he was come about the most necessary and useful business of the world , to wit , to save sinners . he was come to bear witness to the truth , and to lay down his life for his people ; he was come to save them from sin and destruction , by bearing the wrath and curse of god , that was due to sinners , in their stead , as being their cautioner , and substitute by the father , in their room and place . he was iesus , the saviour of his people : the horn of salvation for us , in the house of david , that we should be saved from our enemies , and from the hand of all , that hate us , as zacharias sung luk. : vers . , , , &c. and yet notwithstanding that this was his errand , this was the welcome he gote . he came unto his own , but they received him not : he came to save them , from all their enemies ; and they dealt with him , as with the worst of enemies ; and were never at peace , until they had gotten him crucified and buried . . consider what a death he was put to : it was not a simple death , but a multiplied one : for being crucified , he had ( ) a painful tormenting death , a long lingering and painful death , yea five deaths at once , every nail bringing death with it . ( . ) he had a shameful death , while thus crucified , as a chiefe malefactor , and hung-up betwixt two theeves . ( . ) he had a cursed death ; for the law said , cursed is every one , that hangeth on a tree gal. : vers . . deut. : . . consider for whose sakes all this suffering of his was : it was for the unjust pet. : vers . . he bare our griefs , and carried our sorrowes ; he was wounded for our transgressions , the chastisement of our peace was upon him ; the lord laid on him the iniquity of us all , for the transgression of his people was he smitten esai . : vers . , , , . it was for enemies that christ , died for sinners , and for the ungodly rom. : , , . . consider likewise how patiently he endured all this , when he was reviled , he reviled not againe pet. : vers . . he was brought , as a lamb to the slaughter , and as a sheep before the shearers is dumb , so he opened not his mouth : yea though he was oppressed and afflicted , yet he opened not his mouth esai . : . when he was accused of the chiefe priest and elders , he answered nothing matth. : vers . . yea , when pilat said unto him , hearest thou not how many things they witness against thee ? he answered him to never a word , in so much that the governour marvelled greatly vers . . when one of the officers stroke him with the palme of his hand , he only answered thus ; if i have spoken evil , bear witness of the evil ; but if well , why smitest thou me ? ioh. : , . we have heard of the patience of iob , but withall also of much of his impatience : but never was such patience seen in any , as in christ ; never was there an impatient word heard out of his mouth , even when the base souldiers were reviling him , spitting in his face , putting a crown of thornes on his head , and a fools coat upon him , and when scourging him , buffetting him ? hoodwinking him , and mocking him. yea when they were doing the worst they could devise against him ; he said , father forgive them , for they know not what they are doing . . consider how willingly and chearfully he did undergo all , when he knew , that the priests emissaries were coming with the traitour to apprehend him , he would not go out of the way ; nor suffer his disciples to rescue him ; yea he would not pray to his father for angels help : thinkest thou ( said he to peter matth. : . ) that i cannot now pray to my father , and he shall presently give me more , than twelve legions of angels . vers. . but how then shall the scriptures be fulfilled , that thus it must be . nay all the roman souldiery could not have taken his life , if he had not been willing ioh. : vers . , . therefore doth my father love me , because i lay down my life , that i might take it againe . no man taketh it from me , but i lay it down of my self . i have power to lay it down , and i have power to take it againe : this commandement have i received of my-father . he had a baptisme to be baptized with , and how was he straitned , or pained , till it was accomplished ? luk. : v. . how offended was he at peter , when he would have disswaded him from suffering , saying to him , get thee behinde me , satan matth. : v. . when he knew , the time was approaching , it is said , he steadfastly set his face to go toward ierusalem luk. : . as to the second thing here to be spoken to , the advantagious improvment of these particulars , we shall only mentione some conclusions , which the right thoughts of these things , will helpe the beleever to draw , in order to his possessing a life , in time of afflictions and persecutions : as . the afflicted beleever may say , i need not think it strange , that i am exercised with afflictions , temptations and tribulations : it is no new or uncouth thing that is befallen me ; the captaine of my salvation was thus , and worse handled ; and who am i , that i should think to be exeemed from such a lot ? is it not enough , that the common souldier be as his captaine ? nay , will not the common souldier be glade to share of the captains lot of hardship ? and should not i rejoice , that i am honoured to weare my captains livery ? his life was a life of lasting and growing trouble ; and should not i be glade to follow him , and drink of that cup , whereof he drank ? affliction was no strange or uncouth thing to him , and why should it be strange to me ? have i him , even him , set before me , for a copie , and why should i not be most willing to write after this copie ? . hence the afflicted beleever may inferre , i have so little cause to complaine of all that is befallen me , that , when i consider what glorious christ did meet with , i have great cause to wonder , and praise , that i am so gentlie dealt with : he hath been very tender towards me ; when he might have made my lot much more sad : behold , how he hath pitied me , and considered my weakness . he hath not dealt with me , as he dealt with his own only begotten son , jesus christ : his own dearly beloved son was otherwayes exercised , than i have been : he had more sharpe trials and temptations , and sadder exercises to rancountre with , beside the wrath and fierie indignation of god , that he had to wreastle with . how mercifully then hath god dealt with me , that he hath not made my torments and grief inward much more insupportable ? o! when i read , how the holy and just one , the innocent lamb of god , was handled by sinners , through the holy permission and providence of god , and lay my petty troubles in the ballance with these , how am i made to wonder , that the ‑ lord hath not dealt otherwise with me a sinner ; and to cry out , who am i that i should have been stroaked with such a gentle hand ? who am i , that god should have put so much sugger in my cup ; when the prince of life , the prince of the kings of the earth , who was holy , harmless , undefiled , and separate from sinners , was otherwise handled ? so that right thoughts , of this would make them ashamed to quarrel with the most high ; or to repine at his dispensations with them . when they consider , how others are spared , and they so sharply exercised , their hearts are ready to say , why doth the lord deal so with me ? why doth he single me out from others , & deal worse with me , than with them ? but if they would presente before their eyes , what christ , the son of his love , did meet with , they durst not suffer a quarrelling thought to lodge within their heart ; but all their frettings , and repineings would be turned into wonderings and praises . . the afflicted beleever would hence draw this conclusion . seing christ was put to suffer such and such evils before me , i may inferre , that the sting , venome and curse of these evils are taken away : seing he hath passed thorow the straits of affliction , he hath made the passage easier and wider for his followers : he hath sweatened the passage , and taken the sting away ; so that now , it cannot hurt or harme so much , as otherwise it would . christ hath gone thorow sorrow , shame , paines , wants , temptations , mockings , spittings , scourgings , yea and death it self ; and thereby hath paved a way for his followers , and hath strawed it with flowres of fragant love ; his footsteps , all alongs the way , have dropped fatness . o how sweet hath he made an hard bed now ? he became poor , that we might become rich , even while poor ; and so might sanctifie poverty to us . he became a man of sorrowes , and acquanted with griefe , that he might sweeten that lot unto his followers , and keep them from the evil of it , from the hurt and poison of it . may not this consideration encourage his followers , to embrace the crosse with love ; complacency , and delight , when it is thus sweetened to them , and in a manner no crosse ? may not a prison become an heartsome palace unto his people , when they consider , how the prince of life , the absolute lord of all , the chiefe or standard-bearer amongst ten thousand , was taken from prison esai . : . ? how welcome should an unjust sentence from men be , when our blessed lord was taken also from judgment , and was wickedly condemned for a traitour ? how sweet should the most shamful and painful death be to us , that the wicked can devise , as the expression of their imbittered malice , and rage ; when noble jesus was crucified ; and so put the most shamful and cursed death , that could be ; seing hereby death hath lost its sting , and the curse is taken away ; for he was made a curse gal. : vers . . . the afflicted beleever may hence inferre , that seing christ hath thus been exercised himself , he knoweth how to pity and sympathize with such , as are so handled . was he mocked , vilified , maligned , despised , falsly accused , condemned for a traitour to caesar , buffetted , spit upon , scourged , and hanged as a thiefe ; he knoweth what it is to be so exercised , and what such a condition calleth for , and what they in such a condition have need of : he knoweth what word of consolation will be fittest for them . and this is no small encouragment unto the beleever , as was shown above consid. . . the suffering beleever may draw this conclusion . seing christ was put to all these sharp and sad sufferings , i may well lay my hand on my mouth , i may put my mouth in the dust , & be silent , let the lord lay one me what he will : and by this meanes , he may quiet all the insurrections of his spirit against the lord , and put a check unto all the insolent thoughts , that arise in his mind against the lord's procedour with him , upon whatsoever occasion : as ( . ) doth this trouble and vex his spirit , that he is innocent , as to what is laid to his charge , and is persecuted without cause ? and will he not be quieted , when he remembereth , how the innocent lamb of god was handled ; how he was mis-used and persecuted , who did never man hurt , who never did sinne , nor was guile found in his mouth pet. . vers . . they hated and persecuted him without a cause ioh. . vers . . as they did david , who was a typ of him psal. . vers . and . vers . . see also psal. . vers . . and . vers . . and . vers . , . ( . ) doth it vex him to think , that he hath to do with unreasonable men , worse than heathens or turks ? and will not this stop his mouth , that they can be no more rude , absurd , cruel and unreasonable , than those with whom christ had to do ? what faire law or justice could christ get ? they could not get so much as false witnesses to agree in any thing to accuse him of ; yet they would persecute him to the death . pilat was convinced of his innocency , and yet did deliver him to be crucified . what men more irrational , than the brutish , ignorant rabble , set on by judicially-blinded and enraged ring-leaders , the priests and rulers ? ( . ) doth it vex them to think , that their own familiar friends and acquaintances turn their back upon them , and refuse to comfort them ? and had not christ this to wrestle against , when all fled and forsook him , and his own disciple betrayed him ; is it not said , that he came unto his own , and that his own received hi●… not ? ioh. : . ( . ) doth it trouble them to think , that they are exercised with many troubles at once , and which is worst of all , when outward troubles are lying on , the lord is hiding his face ? and i pray , was not this also christ's lot ? was not he put to cry out , even while on the cross , and within a few minuts of expiring and of giving up the ghost , my god , my god , why hast thou forsaken me ? and had he not a sadder inward exercise , while in the garden , where he was made to sweat drops of bloud , than any that can befall them ? he had the weight of law-wrath to bear , that was due to all the elect ones ; but the hidings , which beleevers can meet with , are only fatherly with-drawings . ( . ) if the duration and continuance of the trouble and affliction come into their mindes , and vex them ; let them think , that it cannot be worse with them , than it was with the lord christ , whose whole life was a life of suffering : we read of his weeping , but never of his laughing . how oft was he in hazard of his life , even from his infancie ? how was he maligned , slandered , called a devil , a glutton and a wine-biber , a profane person ? how oft were snares laid for him ? and how did trouble follow him to his grave ? . the afflicted beleever may hence inferre , that it is his duty to study and to endeavour patience : for in this did christ leave us an example , that we should follow his steps pet. . vers . . in this passage of peter , we have some particulars , which were evidences , proofs or effects of patience in christ , in all which we should labour to follow our example : as ( . ) as he was free of sin , before he began to suffer , & his enemies could lay no sin to his charge ; so , while he was under their hands , all the paine and trouble , they put him to , caused him not to sinne in thought , word , or deed : so should the sufferer labour & strive against sin : it is true , we cannot be sinless , and our corruptions will work ; yet it is our duty to wrestle against corruptions , and to set a watch upon the door of our lips , and to guaird our hearts ; or rather to give heart and tongue and all unto christ to keep ; that we may be helped to suffer holily , to his glory . ( . ) when he was reviled , he reviled not againe ; when he suffered , he threatned not . when they were doing the worst they could do against him , he did not in the least requite them , or wish harme unto them ; but on the contrary , as we heard luk. . . he prayed the father to forgive them . so in this should we endeavour to follow our copie , and thereby give proof of our christian patience ; to bless when they curse us , and pray for them , when they dispitfully use us , and persecute us ; and to do them good , that hate us : thus shall we evidence that we are the children of our father , who is in heaven mat. : , . ( . ) he committed himself to him , that judgeth righteously : he referred himself and his cause unto the righteous judg of quick and dead . so should we do , we should not fret our selves because of evil doers , neither be envious against the workers of iniquity ; but commit our way unto the lord , and trust also in him , and he shall bring it to passe psal , . vers . , . waite for his decision , who is the righteous judge . further , the right consideration of this patience of christ , in all his sufferings , would help us unto a more christian and patient way of bearing the crosse ; for we would see ground to say , ( . ) was christ , who did no sin , put to all this suffering ; and did he bear it all with wonderful patience ; and should i take it ill , to be thus persecuted , seing , howbeit men have no just quarrel against me ; yet god hath just cause to pursue me ? was sinless and holy jesus patient , and should i be impatient , who am punished of god , less than mine iniquities deserve ? ( . ) was christ so patient under such an heavie cross , with which mine is not to be compared , or named in one day ; and should i be impatient , and thereby offend god more ? it were better for me , to be following my copie , and keeping mine hands clean of sin , let the crosse be what it will. ( . ) could not all the wrongs , that christ met with at the hands of cruel and ungrate wretches , move him once to give them one evil word , or to wish them the least evil imaginable ; but did he rather pray for them ? and is it fit for me to be wishing them evil in my heart ? should i not rather desire to imitate christ , and to strive against mine own passion , and willingly forgive them all the wrongs , they do unto me ? ( . ) did christ commit his cause to god , and waite for his decision ? and should not i possesse my soul in patience , resting on god by faith , that he will judge all these wrongs and injuries , in due time ? is not god the judge ? and doth not vengeance belong unto him ? and should i think to dethrone him , and take his office and work upon me ? oh! it is better , that i follow christ , & roll all over on god , and quiet my soul in hope of a righteous determination from god , the righteous judge of all the world . . the right consideration of christ's sufferings upon such an account , as to men , i mean , his suffering because he affirmed himself to be a king , would make the beleever , called to suffer upon that same account , ( to wit , for asserting , maintaining , avowing , and by their actions and practice declaring , that christ is king , and only king and head over his spiritual kingdom and church , ) rejoice in that honour , that is put upon him , to be called to witness unto such a truth , that christ himself was a martyr for , in respect of men. o! how should this fill the hearts of such with joy , & make them sing , in the midst of the flames , and rejoice in that they are counted worthy to suffer for so noble a cause , or for the least branch thereof . . from christ suffering so willingly , so cheerfully , so resolutly for the unjust , for sinners , and for rebels , the suffering beleever will draw this conclusion : did christ suffer such things , and that so cheerfully , heartily and willingly for my cause ; and should not i be ready to suffer cheerfully , heartily and willingly for his cause , word , truth , and interest ? so that this would hearten unto an hearty and couragious witnessing for the lord , and for his truth , and for the word of his patience , and shame the man from a discouraged , faint-hearted , dead and drouping manner of following christ , and of bearing his cross ; for he would see cause to say , did christ suffer so much for unworthy , sinful , nothing me , and that with so much patience , cheerfulness , sted fastness and fixed resolution ; and should i be ashamed of him , who is the god of glory , the prince of the kings of the earth , king of kings and lord of lords , or of his cause and interest ? should i carry , when suffering upon his account , and upon the account of his truth , his word , his testimony , his work and interest , as if i were an evil door ? should i carry , as if i repented of owning him , and his interest ? no , no , i should account it my glory , as it is indeed . consideration . xii . our sufferings are nothing comparable to christ's . when we spoke to the last consideration , we mentioned something of this : but because more is to be said of it , and it may be edifyingly improven , for the ends designed ; we shall speak alittle more to it here by it self , though it be but a branch of the former . and for this cause , we shall do these two things . . we shall mention some particulars , whereby the disproportion betwixt christ's sufferings and ours , will appear manifest . . we shall shew how thoughts of these my prove advantagious unto a christians spiritual life , in a day of affliction and tribulation . in order to the understanding of the first , we would take notice . . that the disproportion is infinite , in respect of the persons suffering : what are we , yesterday-nothings , base and worthless wormes , whose life is in our nostrils , vaine empty shadowes ? but he is the standart-bearer amongst ten thousand cant. . vers . . the wonderful counsellour , the mighty god ; the everlasting father , and the prince of peace esai . . vers . . this maketh that all our sufferings are not worthie to be compared with his. we know , that the greatness , nobility , worth and dignity of the person , who is put to suffer , maketh the sufferings more in the account of men , than otherwise they would be . that a poor , base , unworthy beggar is scourged , spit upon and buffeted , is nothing , or not much considerable ; but to see a king , a prince , or great noble-man so used , that is a considerable matter , in the eyes of men . it is not much to see beggars sitting on dung-hils ; but it is much to see such , as did feed delicatly , sit desolat in the streets ; and to see such as were brought up in scarlet , embraceing dunghils ; that is indeed matter of a lamentation . lam. . vers . . to see base men contemned and slighted is not much ; but to see princes hanged-up by their hand , and the faces of elders not honoured , that is sad and lamentable lam. . vers . . so it is not much to see us , base , unworthy , sinful and nothing creatures , suffering , and put to hardships , disgrace , paine , shame , miserie and wants : but to see the prince of the kings of the earth in disgrace ; to see the lord of life killed , the son of god despised , the king of kings spit upon , and put to paine ; to see the heire of all things suffering want ; that is an uncouth sight . this maketh christ's sufferings incomparably great , and all our sufferings nothing in comparison with these , even when ours are at the greatest . what are the sufferings of a beast , of a worme , or the like , unto the sufferings of the greatest prince that ever was , or unto the sufferings of an angel ? and yet the worme being a creature , as well as the prince or angel , the difference is not so very great : but the difference is infinitly more great , betwixt the sufferings of christ , who is god , equal with the father in power , and the sufferings of the greatest king or emperour , or angel that ever was , because there is no comparison betwixt finite and infinite , betwixt god and the creature . . we know it is much more for one to suffer death , while in the flowr of his age , and in the prime of his strength , and who in all probability , according to his natural constitution , might live many years ; than for one , who is half dead already , and is carrying about with him the sentence of death , his body being decayed , and his clay-cottage ruinous , and almost fallen to the ground : so in this respect christs sufferings are far beyond ours ; for our clay-bodies are so rotten with corruption , so broken with sicknesses and diseases , that a few years should put an end to our dayes , and we should quickly return unto dust , though no hand were streatched out against us ; yea , though all imaginable meanes were used , to keep us in vigour and life . but christs body , though a true body , yet was naturally free of these corruptions , that come because of sin , which our bodies are obnoxious unto : we never read of his sickness . and though his death was not wholly miraculous , yet we may not say , that he would have died naturally , as other men do , though no violent hands had been laid upon him. . we use to think much more of his sufferings , who suffereth wrongously and without cause , than of his , who suffereth deservedly ; we will not be much moved to see a bloody murderer put to death ; but it will move us much to see a man put to death , against whom nothing worthie of death can be alleiged . so , in this respect , our sufferings are nothing in comparison of christs ; for however , as to men , we should suffer innocently ; yet there is ground for god to plead his controversie against us , and to use these , as instruments of his justice , to execute his righteous sentence against us . but it was otherwayes as to christ , who , though as standing in the room of the elect , and made their cautioner , and so made sin for them , or had their sin imputed to him , he was smitten of justice ; yet as to his own person , he was the innocent lamb of god , and without sin , holy , harmless , undefiled . and as to men , he suffered most wrongously , as was seen above . . the difference is great in this respect , that mercy is master of work , standing at the side of the fournace , and ordering the same , while his people are lying into it : but the law-wrath and justice of god was blowing at the coal of christs sufferings . we have to do but with men , whose actions are over-ruled by the omnipotent hand of a merciful god ? but he had to do with god , executing law-justice , because he stood in the room of the elect. the lord laid on him the iniquity of us all . he was wounded for our transgressions , he was bruised for our iniquities , the chastisement of our peace was upon him. he bear the iniquity and sin of many esai . . v. , , , . his own self bear our sins , in his own body , on the tree pet. : v. . it is not so with the lords people ; he dealeth not with them , in pure wrath , or in justice ; but in mercy and in moderation . the cup , that christ had to drink , was full of the purest law-wrath , and so bitter , that his holy sinless soul did scunner at it : but in the cup of his children , there is not one drop of the revenging justice of god , or of law-wrath ; but much of his fatherly mercy , and it smelleth strongly of love ; for he is bringing about their good hereby . therefore the disproportion betwixt christ's sufferings and ours is infinite , upon this account . . put the case ( which yet will not be ) that god should deal with any of his owne , according to strick severity , and law-justice ; yet could not their sufferings be comparable unto christs . though they were pursued by pure justice , and by law-vengeance , and sent away to everlasting flames , they should not , for all that , endure what he endured ; for they should but suffer , in that case , for their own particular and personal faults : but christ bear the sins of many , even of all the elect : and this would make the difference great : how much greater then must the difference now be , when their sufferings are of a far other nature ? . this will be further clear , if we consider , how christ did not only undergo the debt of the elect , and wrestled with strickest law-justice ; but by his sufferings , he made full satisfaction to justice ; which they all , for whom christ died , had never been able in hell to have done ; there had they lyen , for ever , and had never come out of prison ; for they had never been able to have satisfied justice : but what christ suffered was full satisfaction to iustice , that it could crave no more ; the bond and obligation was cancelled on the crosse , and christ cried out , it is finished ; intimating that the last penny was payed . thus christ suffered more , than all of them could have done , for all eternity : and so certainly his sufferings were transcendently and surpassing great ; and the hardest of our sufferings ought not to be named in one day with his. in order to the improving of this , ( which is the second particular ) we shall mentione these few things , . were this consideration rightly thought on , and improven , his people would not be so much troubled and affrighted , in a time of sufferings , as usually they are . we see how christ went up to ierusalem , and set his face to go thitherward , resolving to go thither , notwithstanding of all impediments in the way ; and albeit his disciples were averse from that journay , and would have disswaded him from it ; he went thither with a full resolution , though he knew he was to grapple not only with the king of terrours there , but with pure law-curse and wrath , because of the sinnes of his chosen ones : and what should make his people afraied , who have little or nothing to meet with , in comparison of what christ did meet with ; they have nothing of law-wrath , and of pure vindictive iustice to meet with , as christ had to rancountre with , in full measure : iustice is now satisfied in their behalfe ; and it is their mistake to think , that in and by afflictions , god is pursueing them in wrath : it is true , there may be fatherly anger and displeasure in the cup , which they get to drink ; but christ drank-out the curse , and satisfied vindictive iustice , and there is no payment to iustice , no not one farthing required of them , in all their sufferings . so that beleevers have not so great cause to fear , as they suppose . . were this rightly considered , the people of god would carry more like saints under afflictions , than they do : they are oftentimes , when sore afflicted , saying within themselves , why doth the lord deal so with me ? are not many worse than i am more gentlie dealt with . oh! they consider not what holy and harmless iesus was made to suffer . sure , if they considered this , they durst repine and fret in their mindes no more . what though they have been innocent , as to men ; and vvhat though they be sincere and upright , as to god ? yet they are sinners , and christ , vvho never sinned , vvas othervvayes handled both at the hands of god and man , than they are , though their afflictions and sufferings vvere many vvayes multiplied . . right thoughts of this would teach them to carry the yoke with very great patience and submission of soul : holy jesus had another sort of yoke upon his blessed neck ; and yet he bore it with wonderful patience , yea with holy delight . why then should they be so impatient under their light and easie yoke ? it is little they have to bear , yea nothing , in comparison of what christ stood under . . seing christ suffered so much , and bore the curse , what have beleevers now to endure , or lye under ? the height they can be reckoned to , is but small remnants of what fell on christ in a full floud ; and what they meet with is wholly free of vindictive wrath. they suffer but some little thing of that , which is behinde of the sufferings of christ col. : vers . . christ trode the wine-press , he hath gone thorow the sea , and all the mighty waves thereof : the shoure of law-vengeance fell on his face , in its full force and might ; and there is nothing of that left , but small drops of the outward affliction , freed of the curse , left behinde for his followers . have not his followers then cause of rejoiceing , upon this account , in the midst of all their afflictions ? . though trouble increase , yet they ought to be quiet , and possesse their soul in patience ; for it will never increase to that height , that it will be equal to christ's trouble : though their afflictions come to the heighest , that men can bring them to : yet will they be infinitly below the afflictions , that christ suffered . have any then cause to complaine , when they are so gentlie dealt vvith ; and vvhen all their afflictions are in a manner no afflictions , in comparison of christs ? . we are oft ready to look upon our sufferings thorovv a magnifying glasse , and take notice of all considerations , that may serve to heighten them ; and thus vve take a vvay to create much more trouble and vexation to ourselves , and to make our life more sad and bitter : but the right improvement of this consideration vvould prevent all this ; for vvould vve take a right vievv of the inconceivably great and unparalleled sufferings of christ , ours in comparison of these , would soon evanish out of sight , and disappear as nothing : and thus would we be brought to bear our affliction with full subjection of soul , with silence , yea and with thankful acknowledgment of gods graciousness and tenderness , who hath dealt so gently with us , when he might have made the yoke more , yea much more , heavy and insupportable . . who , taking a right view of what christ suffered , will not think themselves called to suffer for his sake , with great willingness and cheerfulness ? may not every beleever say , did christ undergo the heavy weight of the wrath of god , for me ? did he lye under the law-curse , and bear the blowes of vindictive justice , for me ? stood he betwixt me , and the pure wrath of a sin-revenging god ? did he drink the bitter cup , the gall and the worm-wood of law-vengeance , that i might be freed therefrom ? did he bear that , under which i should have lyen to all eternity , that i might never come into that place of torment ? and what affliction , persecution , tribulation , distress , sorrow , paine and suffering should i think too much for him and his sake ? seing he endured for me the brunt of the battel , and stood-out the sharpest of the storm and hail of divine wrath , and law-indignation ; why should not i be content to bear a drop of mans wrath , or of the storme of mans indignation , which is free of the curse and of pure wrath , for him and for his interest ? hath he suffered so much for me , and shall i think much to suffer such a small matter for him ? is there no proportion betwixt what he willingly endured , to save me from hell and from the wrath of a sin-revenging god , and what i can be put to suffer for him , and his testimonie ? and shall i notwithstanding be unwilling to undergo such a small inconsiderable bit of suffering for his glory , and for the word of his patience ? drank he the cup of pure wrath for me , and shall i think much to drink a drop of cold water for him ? o how willing and cheerful would the right apprehension of this consideration , make the beleever , to undergo all that men could devise , for his lord and master ? consideration xiii . suffering hath been the lot of christ's church , in all ages . ordinarily when the church and people of god meet with new trials and troubles , they cry out , as the church did of old lam. : v. . behold and see if there be any sorrow like unto my sorrow : they presently conclude , that their case hath not a parallel , and that the church in no age did meet with such a dispensation , as they are under : hence proceedeth much sorrow . but if it were considered , that the church in all ages ( very few excepted ) hath met with the like or sorer trouble , and hath drunk of that same cup , that is now at theit head , they could not but see cause of laying their hand upon their mouth , and sitting silent in the dust , as being convinced , that there were no new thing under the sun ; therefore , seing this consideration may be of use , in order to a spiritual life under afflictions , we shall speak a little to it ; and in order to the right improvement thereof , lay down these following particulars to be pondered . . the only wise god hath thought good , for his own holy ends , that his church should be a militant church here , should taste of the worm-wood & the gall of affliction , and wade thorow trouble and persecution : he hath seen it fit , that she should be in a wilderness condition here : and so it hath been in almost all ages , as might be evidenced , if necessary . . not only hath the church of god met with affliction ; but the cup hath been long at her head , without any intermission . the seed of abraham were to be strangers , to serve and be afflicted foure hundereth yeers and more , even from ismaels beginning to mock , until they were delivered out of aegypt gen. : v. . act. : , . with exod. : . was not the church keeped fourtie yeers wandering in the wilderness , before she came to rest ? and when settled in the promised land , how many yeers together was she oppressed by enemies ? sometimes eight iudg. : . then eighteen vers . . then twenty iudg. : v. . then senventie years in captivity in babylon . and we know , how the christian church was in an afflicted and persecuted condition , in the primitive times , three hundereth yeers , untill constantine the great came to the empire ; and how long she hath groaned under antichrist's tyrannie . . the lord also thinketh good , to renew the daies of the church her sorrow ; after some warm blainks , and some short respite ; as the primitive church had , in the intervals betwixt the ten vehement and fiery persecutions , some whereof were of longer , some of shorter continuance : after a respite , he sendeth a new storme ; so that her calamites are like waves of the sea , ere one be well away , another cometh . hence the psalmist saith ps. . vers . , . many a time have they afflicted me from my youth . . yea moreover , the lord seeth good to afflict her , with billowes of waves of his displeasure , and to afflict her very sore : as esai . . vers . , , , . be not wroth very sore — thy holy cities are a wilderness , zion is a wilderness , ierusalem a desolation . our holy and our beautiful house , where our fathers praised thee , is burnt up with fire , and all our pleasant things are laid waste : wilt thou refraine thy self for these things ? o lord , wilt thou hold thy peace , and afflict us very sore ? this was a sore stroke , which destroyed both church and state. . some times the church hath to do with moe enemies , than one , at once : see psal. . ver . , , , . for they have consulted together with one consent , they are consederat against thee . the tabernacles of edom , and the ishmaelites , of moab and the hagarens , gebal and ammon and amalek , the philistines with the inhabitants of tyre . assur also is joined with them ; they have holpen the children of lot. this was a dreadful conspiracy of all the enemies round about , both far and neer ; and their designe was , to cut off the people of god from being a nation , that the name of israel might be no more in remembrance vers . . as herod and pilat will agree , when they are to concurre to the cutting off of christ ; so these enemies , though sometimes at variance among themselves , yet can agree in one to joine their forces together , to destroy and cut off , if they could , the inheritance of the lord. . withall the lord may hide his face , in the midst of these outward calamities , and refuse to give light , comfort , counsel or direction . she may be afflicted and tossed with tempests , and withall not comforted . how hath the lord ( said the church lam. . v. , . ) covered the daughter of zion with a cloud in his anger ? — he burned against iacob , like a flame of fire see also chap. : , , , , &c. and several other passages . . sometime the lord so ordereth the affliction , as that the very timeing of it , maketh it much more heavy , than otherwise it would be ; as when his people are secure , and crying peace , peace . the israelites thought all was well , when they were gote out of egypt ; but ere they were awar , how quickly were they invironed with new difficulties , pursued by pharaoh , & all his hosts ; & having the red sea before , and no way to escape upon either hand , doubtless the very season & time of this new difficulty made it very grievous . it cannot be but sad , when it is with the church , as ieremie saith of the church , in his time ier. : v. . and : . we looked for peace , but no good came , for a time of healing , and behold trouble . . not only is the church put to contend with open enemies ; but she is also much molested with false friends , who , under pretence of friendship , seek to ruine her ; these prove most dangerous enemies , as traitours within a besieged place . while she is prospering , many offer their service to her , and seem to be cordial friends , and yet are but a mixed multitude , who , when the first occasion offers , will seek to returne to egypt : for all their profession of kindness and friendship , when a fit opportunity offereth , there are none more bitter enemies , than they are . so that it oft fareth with her , as paul said it would fare , after his death , with the church of ephesus , in respect of hereticks and false teachers act. . vers . , for i know this , that after my departing , shall grievous wolves enter in among you , not sparing the flock ; also of your own selves shall men arise , spea●…ing perverse things &c. . yea , so low may the church sometimes be brought , under the feet of adversaries . that little hope may remaine of her recovery ; yea she may be looked on by one and other , as in a desperat and forlorne condition ; so that even many of the faithful may be shaken in their hops , and saying , will the lord be favourable no more ? are his mercies clean gone ? doth his promise fail for ever more ? hath he forgotten to be gracious ? hath he in anger shut up his tender mercies ? such may be her condition , that all humane probability of her recovery may be gone , and the faithful have nothing but a bare haire ofhop to hold by , or a small plank ofa promise , & that also under the waters of contrary dispensations , to stand upon ; and so far may the delivery be out of sight , that , when it beginneth to dawne , they may be as those that dream ps. . vers . . . yet withall it is considerable , that notwithstanding of all the opposition , made by the devil and his instruments , against the church , she hath been a burning bush , and yet not consumed : though she hath been many a time afflicted , and that from her youth , yet her adversaries have not prevailed against her : the plowers have often plowed upon her back , and made long their furrowes ; yet still the righteous lord hath cut the cordes of the wicked psa. . vers . , , , . many an arrow have they shot at her ; yet mount zion stands , and she hath her towers , bulwarcks and palaces psal. . she is founded upon the rock of ages , and the ports of hell cannot prevail against her mat. . no weapon , that is formed against israel , shall prosper esai . : . if these particulars were rightly thought upon and improven , we might be helped thereby to a life of faith and hope , both in reference to the sad condition of the church in general , and also in reference to our own particular suffering condition . and first , in reference to the church , we may from these particulars see ground of giving a check to our inferences from the lords's present dispensations with his church , savouring of unbeleef , despondency , discouragment and hoplesness . we see , it is true , the church over-whelmed with sorrow , fitting as a widow , and her teares upon her face : we see her looking pale , as if death were in her face , all beauty and liveliness gone , her enemies multipliying and prospering daily , and the church still sincking more and more in the sea of sorrow and distress . many , it is true , are ready to say , can this be the true church , and these the real people of god , whose life is thus constantly made bitter with renewed stormes and tempests of adversity ? can this indeed be the work of god , which is thus cast down to the ground , and trampled under-foot ? would the lord stand by and look on , when his spouse ( if she were so indeed ) is thus abused by the vilest of men ? would he suffer his name and work to be thus blasphemed ? true , all this and much more may be said , and be done against his church , and she remaine the true church of christ ; and his work be his work . it hath been so before now ; and there is no new thing under the sun. and the right thoughts of what is said would prevent the trouble , that such atheistical and perplexing thoughts necessarily cause , if they be admitted and fomented . hath not the church of christ been a militant church from the beginning ? hath there not been a constant enmity betwixt the seed of the serpent , and the seed of the woman ? is it any new thing to see the church driven to the wilderness , and tossed in the sea of afflictions ? is it any un-heard-of thing , that the church must be tossed betwixt winde and wave , and have stormes and tides and all against her ? is it any new thing to see the church , even while within the sight of the haven of an happy and glorious reformation , driven back to sea againe ? what ? hath she not oftentimes seemed to on-lookers to be sunck ? have not false friends many a time sought to drive her upon rocks , or cut her cables , that she might be left to the mercy of the seas ; or to make lecks , that she might sinck to the ground ? is outward prosperity the mark of the true church ? no : let antichrist make it a mark ofhis , seing so the papists will. the church of christ must be the speckled bird ; she must have many horns in her side : her rest and triumphant state is above ; though , it is true , she may have some breathing times , some lucide intervals , and a more glorious day , when the vial is poured forth on the seat of the beast , euphrates dried up , and the kings of the east brought in , and when babylon the great is fallen , gog and magog destroyed , and the beast and the false prophet cast into the lake of brimstone ; but then the end of her warfare will be nigh . againe would we call to mind , how often the church hath been very low , and her enemies singing a triumph , as if they had gotten an everlasting victory , and as if they were assured , that the name of israel should be no more mentioned ; and yet the lord hath hithertill saved , and hath brought that broken vessel saife to land . notwithstanding of all that the red dragon the hethenish emperours did in persecuting , with their bloudy massacres , the christian church , the first three hundered years ; yet the church of christ , grew and multiplied and spread over all the empire . and though the antichristian abomination did prevail in the church , and the woman was made to flee to the wilderness moneths , or dayes , or years , from the year or ( as some compute ) untill the reformation . or . yet notwithstanding of this long desolation and darkness , dureing which time the gentiles possessed the outter court , the lord in his own good time , in the dayes of luther and afterward , made light break up , and made the world see , that his church was not yet destroyed . and though now antichrist be thinking to possesse the outter court againe , and to destroy the reformation & to make even the lands , that were by solemne covenant devouted unto christ , as his peculiar inheritance , become lands of graven images , and brought under his tyrannie : yet the lord liveth , & we are to waite in faith & hop and to possess our souls in patience ; for now is the faith & patience of the saints ; & to beleeve , that in due time , he , who hath begun to poure forth the vials of his wrath upon that antichristian cursed conspiracy , will also make an end : & in his own good time shall poure forth the vial on the beast revel . . vers . . and the judgment of the great whore shall come , that fitteth upon many waters , with whom the kings of the earth have committed fornication , even the woman , that sitteth upon a scarlet-coloured beast , full of names of blasphemy , having seven heads , and ten horns , arayed in purple and scarlet coloure , and decked with gold and precious stones and pearles , having a golden cup in her hand , full of abominations and filthiness of her fornication , upon whose fore-head is a name written , mystery , babylon the great , the mother of harlots and abominations of the earth . and which is drunken with the bloud of the saints , and with the bloud of the martyres of jesus . which is manifestly interpreted by the spirit of god ( revel . . vers . . to the end , ) to be the papal church and state , sitting at rome and commanding all . wherefore it becometh all , who love their lives , to take notice of that word revel . . vers . , . — come out of her my people , that ye be not partakers of her sins , and that ye receive not of her plagues , &c. for the day is coming , when it shall be said ( as it is vers . , , , &c. ) rewarde her , even as she rewarded you , and double unto her double according to her worksin the cup , which she hath filled , fill to her double . how much she hath glorified her self and lived delicious●… , so much torment and sorrow give her ; for she saith in her heart , i sit a queen , and am no widow , and shall see no sorrow . therefore shall her plagues come in one day , and mourning , and famine , and she shall be utterly burnt with fire ; for strong is the lord god , who judgeth her . let us live in hope , that the day shall come , when what followeth there shall be fulfilled , and it shall be said , as vers . . rejoice over her , thou heaven , and ye holy apostles and prophets ; for god hath avenged you on her . and it shall be found true , that is said vers . . and a mighty angel took up a stone , like a great milstone , and cast it into the sea , saying , thus with violence shall that great city babylon be thrown down , and shall be found no more at all . and that shall be verified , which is foretold chap. . a great voice shall be heard of much people , saying allelujah , salvation and glory , and honour and power unto the lord our god : for true and righteous are his judgments ; for he hath judged the great whore , which did corrupt the earth with her fornications , and hath avenged the blood of his servants at her hand , vers . , . next , this confideration may be improven by particular beleevers , in reference to their particular exercises and afflictions : for hence they might inferre , . that they have no cause to complean , but reason rather to lay their hand upon their mouth , what ever way the lord be pleased to exercise them , and what ever affliction ▪ he lay upon their loines ; for this hath been the ordinary lot of the church ; and seing the lord thinketh good to exercise her with sore and sharpe trials , in all ages : why may he not also exercise them , in particular ? . that they have yet less cause to compleane or be dissatisfied , seing the church , their common mother , hath met with sadder and sorer crosses and distresses , than they have met with , or can meet with : it is a sadder sight to see the mother put to the door , and sitting in a wilderness , weeping and refusing to be comforted ; than to see a child whipped . . that they have reason to rejoice , in their sad lot , upon this account , that they are not in that solitary and lamentable condition alone ; their mother is suffering with them . are they in a wilderness , so is she : are they sitting in the dust , so is their mother sitting with them . . that by this they see , they are no bastards , but children of the house , suffering with the mother , and no other wayes dealt with , than the mother is . . that crosses and a course of affliction are no evidence of the lords not owning or looking upon them as his children ; as corruption and unbeleefe would prompt them to inferre and conclude : afflictions can no more say , that they are not the children of god ; than afflictions on the church can say , that she is not the church of christ , nor his spouse . . that they may comfort themselves , in their troubles , with the mother her consolations ; and as it were lye in her lap or bosome , and partake of her cordials , and feed with her upon the same promises , until the night be over , and the day dawn , and the time of the singing of the birds come , and the voice of the turtle be heard in the land , and until the beleever's god and the church her husband wipe all teares away from the face both of mother and child . consideration . xiv . other precious beleevers have been afflicted so , if not worse . though such , as are ease in zion , think little of all the trouble and anguish , that the afflicted are put unto ; and not a few prove like iobs friends iob. : v. . &c. though to him , that is afflicted pity should be showne vers . . yet such , as are under the affliction , can subscribe to the truth of that , which the wise man hath prov. : . all the dayes of the afflicted are evil : for , so long as the affliction endureth , they are ready to think , that their condition groweth worse and worse daily . nay , ordinarily affliction so seazeth upon them , that they cannot perceive the grounds of comfort , though hard at hand , and can make little use of cordials , though within their reach . a time of affliction is such a thoughtful time , that they are as a ship at sea , tossed with tempests and contrary tides . among other disturbing thoughts , this is one , how is this ( think they with themselves ) that the lord hath pitched upon me , and singled me out , from all the rest , or the most part of his children , at least , whom i know , and set me up for his mark , at which he is shooting his arrowes ? my case is not like the ordinary case of others ; there is something extraordinary in my case : i know , that his followers have been in affliction , but their affliction was nothing comparable to mine : were all things laid together , my affliction would be found to be of another kind : were my affliction but such as others have had , i should be able to bear it ; but there being something odde and uncouth in mine , i cannot choose but be troubled . though he only , who comforteth those , that are cast down , can comfort such , cor. : vers . . yet he can do it by unlikely meanes , and blesse a few words to this end . we shall therefore only propose a few things , that may serve to make a diversion , as to these perplexing and disturbing thoughts ; and reduce them to these few heads . first , we shall propose a few generals , which such afflicted persons would take notice of . secondly . shew how , possibly , their case is not so singular , as they conceive it to be . thirdly , we shall show , how little cause they would , possibly , befound to have , to speak thus , if all things were well considered . fourthly , we shall show , how that , seing they will take notice of others , and compare their case with theirs , they may and should improve the example of others , better than thus . as to the first , let these particulars be considered . . it is ordinary almost with every one to be accounting their own case and condition , in affliction , singular ; and to say , as much as those of whom we are now speaking . every one feeleth that best , which is neerest to himself : they are more sensible of their own paine , than of the pain of others ; and paine felt is more touching , than what is understood by the report of others only . hence every one is ready to conclude , that their own case is worst . and therefore this should be looked upon , as no strange thing . . every bodies temper and disposition not being alike , some may be obnoxious to distempers and diseases , that others are not much acquainted with ; and some by their folly and intemperancy may bring peculiar diseases upon themselves ; and when such must have peculiar physick , adapted to their diseases , should they complean of the physician ; that he giveth them not such gentle and easie medicines , as he doth to others ? so the compleaner here may have brought upon himself some uncouth spiritual distemper , which calleth for some afflictions , more than ordinary , to cure the same : should they then be anxious to finde out a precedent , or one that hath been so handled , as they are ? ought they not rather , to reasone thus with themselves , doth the lord purge and afflict me more than ordinary , then it is like my peccant humors , & my corruptions , have been more than ordinary . . be it so , that thy case is in some respects singular , what knoweth thou , if there shall be two found , in all particulars , or in all considerable circumstances , every way alike ? may not the lord hereby declare and preach forth his infinite wisdom , in guiding so many sones and daughters to glory , through so many several kindes of trials , exercises , afflictions and temptations ? will it not be much to his glory , when every one of the redeemed shall , beside their wondering at the gracious work of redemption , common to them all , have each something peculiar to himself , raising his admiration ? as it commends the wonderful workmanshipe of god , that among so many millions of faces of men , two shall hardly be found , betwixt which no difference shall be discovered ; so , may not this commend the work of gods providence ? . and what if , as to those particulars , wherein they think their owne case singular , it be otherwayes indeed ? have they had through acquaintance with all the saints of god , in all ages ? why then do they speak so confidently ? . but be it so , as they say ; yet they should know , that they are in the hands of a well skilled physician , and of a tender father , who knoweth their constitution , their distemper , and their strength ; and will make the physick no stronger , than he knoweth they can bear , and will work , and do them good . and this should cause them forget their complaints . . all that people say , while under a distemper , must not be taken for certaine . iob had many expressions , while under the affliction , that he would not owne or approve of , afterward . as to the second head , that we may come neerer their case , what if it be found , that even as to these same particulars , upon the account of which they account their case singular , others , of whom we read in scripture , have been in the like case before ? we shall therefore mentione some particulars , which people in affliction use to aggravat their case from , and because of , look upon their case as singular , . some may think their case singular upon this account , that they never knew much in experience what prosperity meant ; their life hath been nothing but a life of exercises , temptations and trouble . such would know , that some therefore would possibly think , they might bear afflictions the better , being so accustomed therewith , and inured thereunto , and trained up at that school . but however , they erre , if they think , that this case is singular , or that none but they have been so exercised ; not to mention our lord jesus , whose life was a life of bitterness , as we saw above ; see one instance of heman psalm . : vers . . i am afflicted and ready to die from my youth up . his trouble and affliction was not of yesterday ; he was under it from his youth : . others , it may be , will complaine , and think their affliction so much the sadder , that they have not been much enured with , nor trained up at the school of affliction ; & that if they had been used with trouble , they would have thought this , that now lyeth upon them , the more light and easy to be born ; but now , having been so long in prosperity , and at ease , the affliction coming is more terrible , and seemeth more insupportable . oh what is man , that will thus abuse and pervert all things ; and can be satisfied with almost nothing ! others would look upon this dispensation as gentle and easie , and as a great favour , and yet what some would account a mitigating ingredient , others will look upon , as a great aggravation . some would say , that such were not much to be pitied , who have had such a long summer-day of prosperity : who would think much , if a shipe , that hath for many dayes had a faire winde , should towards the end of her voyage , meet with a contrary blast ; but the truth is , so rebellious are our hearts , that none of gods dispensations with us , can satisfie us ; and every body is better pleased with anothers lot , than with his owne ; and therefore we are so ready to choose any condition , but what god is pleased to carve out unto us ; and we think every bodies affliction is more easie , than our owne ; and we could bear any lot better , than what we are called to bear . may it not be thought , that such as compleane upon this account , would complaine much more , if it were with them , as it was with asaph psal. : v. . all the day long have i been plagued and chastenedevery morning ? however such as cry-out , because after a long time of prosperity , they meet with adversity , would know that their case , in this , is not singular ; as iobs instance can evince , who was not much acquainted with adversity and affliction , till satan began to pursue him ; but dwelt at ease , and in prosperity iob. : . i was at ease , but he hath broken me asunder . . some possibly will look upon their case as sad and singular , because the crosse , under which they stand , seemeth so heavy , that they see not how they shall be able to stand under it . as if , forsooth , every one almost were not ready to say the same ; how few are there , who look upon their own affliction , as the lightest and easiest ? david told us , psal. : vers . that his soul was sore vexed and psal. : vers . . that his heart was sore pained within him . was not the israelites case in egypt hard , when their lives were made bitter with hard bondage exod : . and they were made to sigh by reason of the bondage exod. : ? was it not sad with paul and his companions , when he saith , they were pressed out of measure , and above strength , in so much , that they despaired even of life cor. : v. . we hear of some , who have come out of great tribulation , revelation : v. . . some possiblie will account their condition singular , in that it is not with one or two rodes , that they are chastened , but with many , and with several sorts , their affliction is complicated , and many are twisted together ; whence they are ready to say , that none was ever so visited and afflicted , as they are . but the case of iob is enough to confute this mistake . hath god taken away thy goods , and made thee of a rich man , a poor man ? so did he to iob , whose riches were great ; for he had seven thousand sheep , thr●… thousand camels , five hundred yoke of oxen , five hundred she asses iob. : vers . . hath god taken away thy pleasant children , in whom thou tookest delight ? so did he take away iob's seven sons and three daughters , and that in one houre , and that by an unusual manner , he neither seeing them die , nor getting one word of them , before they died . read his book , and see what a multitude of evils came upon him at once . see a short summe chap. : vers . , — . he hath fenced up my way , that i cannot passe , and he hath set darkness in my paths , he hath stript me of my glory , and taken the crown from my head. he hath destroyed me on every side , and i am gone , and mine hope hath he removed , like a tree . he hath also kindled his wrath against me , and he counteth me unto him , as one of his enemies . his troups come together , and raise up their way against me , and encamp round about my tabernacle . he hath put my brethren far from me , and mine acquaintaince are verily estranged from me . my kinsfolk have failed , and my familiar friends have forgotten me . they that dwell in mine house , and mine maidens account me for a stranger ; i am an alien in their sight . i called my servant and he gave me no answere , i intreated him with my mouth . my breath is strange to my wife : though i intreated for the childrens sake of mine own body . yea young children despised m●… : i arose , and they spoke against me . all my inward friends abhorred me , and they whom i loved are turned against me . my bone cleaveth to my skin and to my flesh ; and i am escaped with the skin of my teeth . paul cor. : , , , . giveth us a catalogue of calamities of various kindes , that he and others did meet with : such as , afflictions , necessities , distresses , stripes , imprisonments , tumults , labours , watchings , fastings , dishonour , evil reports , accounted deceivers , vnknown , dying , chastned , sorrowful , po●…r and having nothing . and againe he giveth us an account of what befell himself , cor. . vers . , , , , . — in stripes above measure , in prisons more frequent , in deaths oft ; of the jewes five times received i fourty stripes save one ; thrice was i beaten with rods , once was i stonned ; thrice i suffered shipwrack , a night and a da●… have i been in the depth ; in jurneying often , in perrils of waters , in perils of robbers , in perils by mine own countrey-men , in perrils by the heathen , in perils in the city , in perils in the wilderness , in perils in the sea , in perils among false brethren , in weariness , in painfulness , in watchings often , in hunger and thirst , in fastings often , in cold and nakedness &c. who can say , that his condition runneth parallel with this ? and if not , have they any cause to complaine , and cry out , never man was so hardly dealt with , as they are ? see also what hardships those did undergo , of whom we read hebr. . vers . ; , . they had trial of cruel mockings and scourgings , yea moreover of bonds and imprisonments , they were sawne asunder , were tempted , were slaine with the sword , they wandered about in sheepskins and goatskins , being destitute , afflicted , tormented , &c. can they say , that they are more hardly dealt with , than these were ? if not , is not their complaint very groundless ? . some possibly will account their case singular , in that afflictions attend them , as the shadow doth the body ; where ever they be , and whithersoever they go , crosses , troubles and temptations are their constant companions . but do they verily think , that none before them , hath had as good cause to speak thus , as they ? sure , the catalogue of calamities , that paul reckoneth up , as we heard lately , saith , he had such a lot , before them , he met with trouble both by sea and land , in cities , in wildernesses , by his own countrey-men , by strangers , and by false brethren ; in some places was he scourged , in some places beaten with rods , in some places stoned , in some places imprisoned &c. so that a short view of his life will put this beyond question . and himself said act. . . that in every citie bonds and afflictions did abide him . . some may possibly think , that their sufferings are so much the sadder , that they reach not their goods , but their good name , and credite , and that without all coloure of ground . yet , for as heavy as this appeareth to be ; it is no new or uncouth thing . it is true , it may prove sad to some , who are tender of their name and credite , and would glory thereof ; but how sad so ever it be to them , they must not say , that their case , as to this , is singular . wo to you ( said christ to his disciples and followers luk. . vers , ) when all men speak well of you ; for so did their fathers unto the false prophets . and againe , mat. . vers . , . blessed are ye , when men shall revile you , — and shall say all manner of evil against you falsly , for my sake . rejoice , and be exceeding glade ; for great is your reward in heaven ; for so persecuted they the prophets , which were before you . so that this was the common lot of the prophets , & was to be the lot of the apostles , & accordingly paul tels us , cor. . vers . , , , . — that they were made a spectacle unto the world , and to angels , and to men ; and he addeth , even unto this present houre , we both hunger and thirst , and are naked and are buffeted , and have no certaine dwelling place , and labour working with our own hands ; being reviled , we blesse ; being persecuted , we suffer it ; being defamed , we entreat ; we are made as the filth of the world , and the off-scouring of all things , to this day . was not here a suffering of an high degree , both in body and in name ? so cor. . vers . . as deceivers , and yet true . so were they accounted , the chiefe of traitors , such as turned the world upside down act. . vers . . he was accounted , the man , that taught all men every where against the people , and the law , and the temple act. . vers . . elijah was called the troubler of israel king. . vers . . we heard above , how christ himself suffered in his name . so that this must be no rare or uncouth thing . . it may be an heavy affliction to some , possibly , to be persecuted by their own countrey-men , neighbours , and relations . but was not christ so ? was not paul so exercised cor. . vers . . were not the thessalonians so afflicted thes. : vers . ? knew not david this in experience psal . vers . , . and iob also , when not only his friends and domestick servants & neighbours carried so unfriendly and untenderly with him ; but even his own wife , that lay in his bosome , had no other consolatory counsel to give him , but to take his leave or last good night ( as we say ) of god , and so be destroyed out of hand ; for thus the sentence may be interpreted , which in the original is , blesse god and die ; as we use to blesse , or wish well to them , of whom we are taking our leave ; and so this benedicere , is , as it were , valedicere : her saying blesse was as much , as if she had said , bid him fare well . . some may think their crosse heavy upon this consideration , that they have to do with men , who know no justice , and walk not either by law , or equity ; but do what they please . but neither is this any strange thing ; for not to speak of our lord jesus christ , who was thus dealt with ; what law or justice did iohn baptist meet with , when upon the desire of a light dancing damsel , his head was cut off in prison , without so much as a forme of process ? what law or equity acted the confused rabble , that rofe up against paul , at ephesus act. ? by what law was he and silas beaten openly and uncondemned at philippi act. . vers . , , ? by what colour of law , was he drawn out of the temple , and almost killed by the jewes act ? . if it adde to the griefe of any , when they consider , that such as persecute and oppose them , are not openly profane , and wicked persons ; but such as are accounted good and sober persons ; and such as may be judged to have the grace of god in them : it would be remembered , that howbeit this indeed be a sad ingredient in the cup of affliction , & may make the trouble heavier , than otherwise it would be ; yet it is no uncouth thing : iob's friends were good , sober , understanding persons , though in a great mistake as to the application of their discourse unto iob's state . paul did meet with some thing like this act. . vers . . at antioch , when the jewes stirred up devout and honourable women against him . the false teachers , that on all oc casions opposed paul , were not profane , wicked persons ; for they had transformed themselves into the apostles of christ cor. : v●…rs . . we read also of some , that preached christ of envy and contention , supposing thereby to adde affliction unto paul's bonds . phil. . vers . , . . some may possibly think much to be put to open shame , and made a gazing stock , and to be exposed to open contempt , and ludibrie ; and indeed , that may be a sad affliction to some noble and generous spirit , and heavier than death it self . but yet it is no strange thing ; for we read of some hebr. . vers . . who were theatrized , brought to open scaffolds , and put on pillories , and made publick spectacles , and exposed to open mockery . so hebr. . vers . . some had trial of cruel mockings : was not iob made a by-word of the people , and their song iob : . and . vers . . several other things of this nature might be named , but i shall haste unto the third particular , and shew , how little ground there would be for such complaints and outcryes , if all were known and rightly considered : and to this end i shall mentione these particulars . . when peter is writting to a scattered company , living as strangers , in a strange land , he saith unto them pet. . vers . . beloved , think it not strange , concerning the fiery trial , which is to try you , as though some strange thing hapned unto you . though they were scattered thorow many countreyes ' and were to meet with trials , yea and fierie trials ; yet he would not have them troubled thereat , or look upon it , as any uncouth accident , befalling them : teaching us thereby to look otherwayes upon the sharpest of trials and exercises , that we meet with , than we readily do ; and not to think , that we are worse dealt with , than others , or that god taketh some uncouth un-heard-of course with us . . what if it be found , after impartial trial , that there have been many , who have drunk deeper , by many degrees , of the cup , than they have done ; and that their affliction , under which they groan and cry-out so much , is nothing comparable to what others of the lord's worthies have been exercised with ? will not this appear by an impartial view of the instances adduced ? and seing their crosse is light , in comparison of what some dear to the lord have had , is there or can there be any ground for their so complaining ? . will it not be found , that such as complaine thus , dar not compare themselves with others , who have been as sore afflicted , if not sorer , than they , as to grace , sanctification , communion with god & c ? will they arrogat to themselves that honourable epithet , which the lord gave david , a man according to god's own heart ; or iob , a perfect man and upright , and one that feared god , and eshewed evil ? and if not , is there ground for their complaint , when god is dealing no worse with them , than he did with those , yea is dealing with them in a far more gentle manner ? . what if it be found , that such as have been visited with the same affliction , with which they are visited , and under which they groan so much , have not provoked the lord , so much as they have done ? and will not their complainings then be found most unreasonable and groundless ? . what if it be found also true & undeniable , that those who have met with the same calamities , have been more usefull in their generation , than they are , or ever were ? if god spare not the green tree , shall the drye tree , that is sapless and barren , doing little more than cumbering the ground , complaine , that it is cut down ? we should be content with the same lot , that both the prophets and apostles had . it needed not grieve the philippians , that they had the same conflict , which they saw in paul , and heard to be in him . phil. . last . the last particular , is to shew a better way of improving the example of others , who have been afflicted before us , than to take occasion therefrom to complaine of god's dealing , as if it were worse with us , than with them : to wit , to be considering their christian carriage under their afflictions , that we may be ashamed of our deportment , and may be stirred up to follow their example , in what is truely commendable , and is for that end held forth to us in scripture : many particulars of this kind might be mentioned , we shall name only a few . . we finde them patient under the crosse , and their instance proposed to us for imitation , in this respect : so saith the apostle iames cap. . vers . , . take , my brethren , the prophets , who have spoken in the name of the lord for an example of suffering affliction , and of patience . behold , we account them happy which endure ; yee have heard of the patience of iob , and have seen the end of the lord , that the lord is very pitiful , and of tender mercy . if the carriage of the prophets under the crosse , and particularly of iob , were narrowly searched , it would be found , that there was sometime too much impatience , but the spirit of the lord would not have us poreing upon that , but to take special notice of their patience ; and in this , to look upon them , as a copie , set before us ; for albeit there was much impatience to be observed in iob's carriage ; yet his patience is taken notice of by the spirit of god , and we are bidden look to that , as if we had never heard of one of his impatient expressions . . we finde them looking especially to god's hand in the matter , and overlooking all instruments , adoring and reverencing the holy providence and disposal of god , laying their hand upon their mouth , and giving god the glory : and in this we should study to be followers of them . david said psal. . vers . . i was dumb , i opened not my mouth , because thou didst it : and when shimei railed upon him , and cursed , he said , let him curse , for the lord hath said unto him , curse david , and iob said , the lord hath given and taken , blessed be his name . . we finde them following their duty , notwithstanding of all the trouble and calamity which they did meet with ; paul , notwithstanding of all that befel him , went on , and minded his work ; when he was persecuted in one place , he went to another , and there preached the gospel : and in this we should follow them ; for , for this end , are these things left on record . . we finde them so far from fretting and repineing at the lord's dispensations with them , in suffering wicked instruments to afflict them and persecute them , for righteousness ; that they therein rejoice , as the apostles did act. . vers . . and paul glorified in these his infirmities cor. . and it is commendable to follow them here . . we finde them likewise , notwithstanding of all their sufferings , standing fast in the faith , adhereing to their principles , refusing deliverance upon any sinful or base termes . heb. . vers . . others were tortured , not accepting deliverance , that they might obtean a better resurrection : and it were good , if we were considering them to this end , that in this we might follow their footsteps . . we finde them acting faith on god , in the mean time , heman psal. . was in a very sad case , yet for all that was come upon him , he would not quite his interest in god ; but beginneth that sad psalm thus , o lord god of my salvation . so did iob likewise act faith on god , chap. . . we finde them exercising hop , for as desperat-like as their case would seem to be ; as david psal. . the beginning whereof sheweth that his case was then very sad ; yet v. , he crieth out , in the lord do i hope . . we finde them taking with their iniquity , whereby they provoked god , to deal so with them , or desireous to understand what is the ground of god's controversie : so the church mica . . vers . . i will bear the indignation of the lord , because i have sinned against him . see likewise lam. . vers . , . and iob said , chap. . ver . . i will say unto god , do not condemne me ; shew me , wherefore thou contendest with me . if we were thus taking notice of the commendable deportment of other worthies , when they were in afflictions , to the provoking of our selves unto the like carriage , we would finde it a more profitable exercise , than to be , in our mindes , aggravating our lot , beyond the lot of those before us , and imagining that god dealeth worse with us , than he hath done with others , before us . consideration . xv. suffering christianly is a special gift of god. many look upon suffering for the name of christ , with an evil eye , and with prejudice ; and because of the misapprehensions they have of it , they cannot complye with it ; whereas a right view of it would make it less terrible , yea more lovely and desireable . the apostle , writting to the philippians chap. . vers . . giveth them ground to think well of the cross of christ , when he said , for unto you it is given , in the behalfe of christ , not only to beleeve on him , but also to suffer for his sake . he had been exhorting them , in the foregoing verses , that they would stand fast in one spirit , with one mind , striving together for the faith of the gospel , and in nothing be terrified by their adversaries : and after he had told them , that the opposition of the adversaries was an evident token to them of perdition , & that their own standing & withstanding was an evident token to themselves of salvation , and that of god ; he subjoineth this ground of encouragment ; that it was granted unto them , as a special favour , and that in the behalfe of christ , not only to beleeve on him , but also to suffer for his sake . in which words , these three particulars are chiefly considerable , in order to our present designe . . that suffering , for the sake of christ , is a special gift of god , and not a thing that meer natural strength and courage can reach . . that it is a gift purchased by christ , and given on his behalfe , or for his sake ; and not for any thing in us . . that it is a gift , in some respect , beyond that excellent gift of faith . but before i speak particularly to these points , i shall premit these three things considerable . . though to bear any crosse , or crossing dispensation , outward or inward , in a christian acceptable manner , be beyond the power of nature , and natures strength , and is the pure gift of god : yet here we are mainely to speak of that trouble , afflictions and crosses , which the followers of christ are put to suffer by wicked men , and for avowing of his truth and interest , of what measure or degree so ever it be ; for , this is that which is here understood , and whereof the apostle is speaking , as the forgoing and following verses cleare . . nor do we hereby understand every trouble , that wicked persons create unto the godly ( though unto a christian deportment , in such a case , the special grace and gift of god be required : ) but of that , which is properly for the name of christ , for adhereing to his truth and cause : for of this doth the apostle speak , when he mentioneth suffering for christs sake . . nor do we speak of suffering here , simply considered ; but of suffering , accompained with its christian concomitants , or of suffering in a christian , humble ; self denied , handsome and cleanly manner ; this being the suffering , which is to be called the gift of god ; and not that , which may be undergone , upon a carnal account , and may flow from a carnal principle , and be intended fo●… some carnal end . having premised these things , we come to speak to the first point , and shew , that suffering in a christian manner , for the name of christ , is the meer gift of god , and beyond the reach of all natural strength and courage : which will be sufficiently clear , if we but take a view of such particulars , as are requisite unto a christian way of suffering for christs sake , some only of which we shall content ourselves here to name : as . to the end , that one suffer as a christian , for the sake of christ , it is requisite , that he be a christian indeed , a beleever in christ indeed ; for a man in nature can act nothing , as a christian , as wanting the divine principle of all christian actions : this is imported in the text , now before us , where the gift of faith in christ is supposed as existent , before the gift of suffering . now it is beyond all debate with the orthodox , that to beleeve in christ , and to become a christian indeed , is beyond the reach of nature ; and the same text here evinceth faith to be given of god ; so also is it expresly said to be the gift of god , and not of ourselves ephes. . . and therefore , this christian suffering for the sake of christ , must be the special gift of god. . unto suffering christianly it is requisite , not only that the sufferer be abeleever ; but also , that faith be acting on god , through christ , and resting upon the promises of outgate , and of an everlasting recompence , and of throw-bearing , and the other objects of faith , necessary to be eyed , in such a day ; for if this be not , even the beleever may fainte and fall backward , as we see in peter : now this present acting of faith being the gift of god , through his grace and influences , it is manifest , that christian suffering , unto which this is requisite , must be also his gift . . hope is also requisite unto a christian suffering ; for hereby must the sufferers head be born-up , when he is swimeing thorow the sea of persecution ; it is the souls anchor , which must not be wanting in a storme ; it is his helmet , and must not be a missing in the day of battel . now this hope being the special gift of god , and his work pet. : . thes. . vers . . it is manifest , that christian suffering , unto which this hope is so necessary , must be his special gift . . patience is likewise hereunto requisite , for without it , there will be nothing but wearying , fainting , fretting , repineing , and sinful longing to be from under the crosse ; hence there is so great need of patience , heb. . vers . . luk. . vers . . iam. . vers . . pet. . vers . . and it is so much pressed iam. . v. , . tim. : . and commended thes. . vers . . thes. . vers . . revel . : , . now this patience is not the work of nature , but his work , who is the god of all patience rom. . vers . . and therefore christian suffering must be his work and gift also . . humble submission and calmness of spirit is also requisite unto a right way of suffering ; for a proud , haughty , unquiet and undaunted spirit , will never take a right lift of the crosse : and this must also be wrought by the free and powerful grace of god , and must be of him , from whom every good gift , and every perfect gift cometh down ; even of the father of lights iam. : . and therefore , christian suffering , unto which this is so requisite , must be of him also . . such , as will suffer christianly for christ , must have courage , boldness , and christian resolution ; as accounting it their glory and honour to suffer for his sake , and as remembering , that as , on the one hand , their cheerful , couragious and valiant suffering for the interest of jesus , is no small encouragment to others to adhere to him , and to his cause ; so , upon the other hand , to suffer discouragedly , and with a fainting heart , is no small disadvantage to the cause , enemies being thereby more hardened , and friends discouraged . and this courage and fixed resolution must only be had from god , nature will not fournish this . they must be strong in the lord , and in the power of his might ephes. . vers . . and as this is from the lord alone , so must the grace of suffering christianly be . . he , who would suffer as a christian , must have his conscience sprinkled , god must be pacified , all quarrels must be taken out of the way ; for the sense and apprehension of an angrie god , and sin and guilt looking the man in the face , will much dash , discourage and fainte him , in his sufferings , now it is unquestionable , that god's manifesting himself satisfied and well pleased with the man , is his own free gift ; it is his proper work to sprinkle consciences from dead works ; and so must this christian suffering be from him , which dependeth hereupon . . when one is questioned for the cause of christ , before learned and able states-men and politicians , or before learned church-men , he will have need of something , wherewith to answere his accusers ; and so be in case to give a glorious testimony to the truth , and the cause of christ , otherwise the adversaries will think , they have cause to triumph , when he is made speachless ( though that christian martyr-woman , who said , she could not disput for christ , but she could burn for him , did sufficiently refell all the arguments of her adversaries , which were but meer sophismes ) especially if the maine crime be coloured-over with some alleiged personal fault ; in this , or the like cases , it is necessary , that the accused have pertinent , clear and pungent reasons of his actions , in readiness , whether to refell what is falsely alleiged ; or to defend what is just and righteous . now whence shall this be had , or from whom is it to be expected , but from him , who hath promised that it shall be given them , in that hour mat. . vers . . but when they deliver you up , take no thought , how , or what ye shall speak ; for it shall be given you , in that same houre , what ye shall speak . and therefore christian suffering , unto which this is so necessary , must be given of god also . . such as are suffering for christ's sake , had need to be very fixed , stayed , and stedfast , in adhereing to their principles , as unshaken with any winde of temptation ; for cedeing and yeelding , in matters of a testimony , dishonoureth the lord , whose truth is questioned ; encourageth and confirmeth enemies , and stumbleth and marreth the confidence of others ; therefore such as would suffer aright , must stand to the truth , and not yeeld in an hoofe , nor sell or give away the least point of truth . and this fixed , and stedfast adhereing to the truth , is of god alone . he who stablisheth us in christ , is god cor. : vers . . and when paul is pressing the thessalonians to stand fast thes. . vers . . he addeth vers. , . now our lord iesus christ himself , and god even our father — comfort your hearts , and stablish you , in every good word and work . and therefore so must the christian suffering be of him alone . . a christian sufferer for christ must have a christian love to christ ; for it is this that maketh the sufferers not count their life dear to the death for christ , and maketh them hazard all for him ; they love him better , than they love father , or mother , or any thing else in a world , and therefore are content to lose all for him , and his sake . now , love is of god , who is love . ioh. . vers . , . and it is one of the fruites of the spirit gal. . vers . . and must be from the god of all grace ; for we love him , because he first loved us ioh. . vers . . and therefore so must this right suffering be from him. . before one can suffer aright for christ , and his cause , he must be dead and mortified to this world , and to all the riches , honours and pleasurs , to the lust of the eye , to the lust of the flesh , and to the pride of life , as iohn speaketh ioh. : . yea he must be dead to himself , and to his own life , otherwayes these will hang as weights upon him , and hinder his swimeing through the sea of affliction and persecution . now this self denial being the singular gift of god , suffering , unto which it is so necessary , must be his peculiar gift also . . unto christian suffering for the sake of christ , it is necessarily requisite , that the sufferer have fresh influences from the spirit of god , to stirre up the graces of god in him , and to carry him thorow ; for if these be withheld , a very peter will sinfully and shamefully deny his master : now , it is unquestionable that these influences must needs flow from the fountaine , and be the effects of gods grace and love ; and therefore so must christian suffering be , which cannot be without these . by these particulars the first point is clear : and as for the second viz. that this gift of suffering is purchased by christ , is a fruit of his death , and is obtained for his sake , and bestowed in his behalfe . to you it is given in the behalf of christ to suffer , we need not insist upon it , seing it is certaine , and undeniable , that every gift of this kind , and every spiritual grace , is purchased to us by the bloud and merites of christ ; he laid down his life to purchase heaven to his own , and every thing else , that was needful for them , in the way to heaven . in christ are we blessed with all spiritual blessings , in celestials ephes. . vers . . every spiritual blessing cometh to us , in and through the covenant of grace , and of this covenant christ is the mediator ; so that every blessing of the covenant is purchased by him. this is also manifest from what was said , in confirmation of the former point ; for all these favours , requisite unto a christian suffering , as the grace of faith , hop , courage , stedfastness , patience ; humility &c. are purchased to us by christ ; and consequently so must this gift of christian suffering be purchased also . the third point followeth , to wit , that this gift of suffering christianly for the sake of christ , is a gift , in some respect , beyond faith : for the apostle saith . it was given to these philippians , not onely to beleeve , but also to suffer , which expression , not only , but also , importeth a sort of gradation , and giveth some eminency and excellency unto the last ; as ioh. : vers . . and . vers . . act. . vers . . and . vers . . rom. . vers . , . and . vers . . and : . cor. : . and : . ephes. . vers . . and else where . we shall clear this further , by mentioning some particulars . . this christian-suffering for the cause of christ , doth presuppose faith , as we said above ; and so must be a gift given , over and above faith . . many have the gift of faith , who never receive this gift of suffering ; many precious beleevers go to their grave in peace , and know not what it is to die for witnessing to the name of jesus , on a scaffold , or to suffer at the hands of persecuters , upon that account . it is reported of famous luther , that he oft wished and praied for this ; and yet god thought fit , he should die on his bed in peace . this gift then of suffering , not being common to all , to whom faith is common , must have some peculiar excellency , as being more rare . . yea even all those beleevers , who are called to suffer for the cause of christ , cannot alwayes win to this gift of christian & valiant suffering for the sake of christ , but through temptation and carnal fear over-powering them , may for a time shrink , cede and fainte , and thus wrong their own peace , harden the adversaries , discourage the godly , wrong the cause , and dishonour the lord ; as we see in peter , when he denied his master , and that with curses and execrations , whose faith yet failed not , the lord having prayed for that luk. : . . though it be a matter of no small , difficulty to beleeve ; yet some may win over that difficulty , that cannot win over the difficulty of suffering christianly , in bearing testimony to the truth of jesus , as that instance of peter cleareth . it being then a matter of greater difficulty to suffer aright , than to beleeve , this gift of suffering must be a greater gift . . unto suffering for the sake of christ , in a right manner , there is requisite ( as we saw above ) a greater concurrence of the graces of the spirit of god ; & a necessity also for a greater concurrence of divine influences , to carry the soul thorow . . this suffering for christ's sake hath a special piece of honour attending it : hence the apostles rejoiced , that they were counted worthy to suffer shame for the name of christ act. . vers . . and peter pet. . vers . . desireth those , he wrote unto , to rejoice , in that lot ; and paul rom. . vers . . saith , we glory in tribulations ; yea he speaketh of this , as in some respect , a step above their rejoiceing in the hope of the glory of god , vers. . for he bringeth it in , with a not only so , but also . which manifestly cleareth the excellency of this gift of suffering . . christian suffering for the name of christ , is a common and publick good , being edifying to the body , and so advantagious to many : a mans faith is mainly profitable to himself , and is thereunto ordained ; but suffering in a right manner is profitable unto many ; to enemies and persecutors it giveth a dash , and leaveth some ground of conviction ; and friends are much encouraged thereby ; yea the whole church receiveth advantage ; for thereby a noble testimony is given to the truth , and the bloud of the martyres becometh the seed of the church . . suffering for the cause of christ , in a christian manner , maketh the sufferers to be like christ and conforme to the captaine of their salvation ; as one now graduat , or advanced to an higher class ; christ came to bear witness to the truth , and suffered upon the account of bearing testimony to the truth ; and those , who are honoured with this special gift , are made in a special manner conforme unto him , and thus are greatly honoured . . as sufferers for the cause of christ are thereby advanced to great honour and dignity , so are they usually admitted to great neerness and access to god ; the lord loveth to let out of himself unto them , in a special manner : that is a confirming expression , which we have pet. : . if ye be reproached for the name of christ , happy are ye ; for the spirit of god and of glory resteth upon you . sufferers have , even here , an happiness , and an happiness upon the account of their suffering ( were it but ) reproach , for the name of christ ; and who can tell how rich and great this happiness is , and wherein it consisteth ? the spirit of glory and of god resteth upon them ; this spirit of god , which is the spirit of glory , working in them all his glorious graces , whereby he prepareth them for glory , and comforteth their souls , as if they were in the suburbs of glory , resideth in them , and resteth upon them , as the sure earnest of glory : wherefore this suffering for his name must be a great matter . . this christian suffering for the name of christ maketh way for a greater degree in glory : if we suffer with him , we shall also reigne with him , tim. : vers . . if we suffer with him , we shall be glorified together , rom. : vers . . there is a noble word to this purpose cor. : vers . . for our light affliction , which is but for a moment , worketh for us a far more exceeding and eternal weight of glory . the glory , that our momentany affliction worketh for us , is eternal , and the weight of that crown is eternally weighty , that can never be fully weighed : nay , it cannot be told by hyperbolee's heaped upon hyperbolee's ; all these will come short of expressing the weight thereof . we finde in the book of the revel . chap. : ve●…s . , , , , . that there were some discernable from others , and more remarkable , having on a distinguishing rob , as a peculiar livery in glory ; they are said to have had white robs , and who were these ? such as came out of great tribulation . they were made to wear on earth a red livery of bloud ; but now in glory they are shineing in white : and it is added vers. , &c. therefore are they before ●…he throne of god , and serve him day and night , in his temple , and he that sitteth on the throne shall dwell among them . they shall hunger no more , neither thirst any more ; neither shall the sun light on them any more , for the lamb , which is in the midst of the throne , shall feed them , and shall lead them unto living fountains of waters : and shall wipe away all teares from their eyes . we shall now come to speak something , in order to the improvement of these truthes , which we have confirmed . first , the faith of these truthes would give a check unto several evils , that we are too ready to comply with , in a day of trial , and discover unto us several things , for which we are to check and rebuke ourselves , as . do not some finde an antipathy at the cross working and striving in them , even when the cross is yet far off ? do they not finde some aversness of soul therefrom ? now this evil would meet with a check , if these truthes were beleeved ? no beleever findeth any aversness from faith ; but he is still desaring more and more of it , and praying , lord increase our faith ; for he knoweth how excellent and necessary it is . and now , seing the grace and gift of suffering is , ( as we have shown , ) in several respects above and beyond faith , should they be unwilling to receive it , if god shall be pleased to honoure them with that ? might not the beleever hence say to himself , are there any of the gifts of god to be refused , or rejected ? are not all his graces and gifts excellent and lovely ? why doth my heart then so much stand out against this ? how is it , that i am not more in love with the glorious cross of christ ? especially seing it is an honour , that isnot conferred on every one , and an honourable gift , purchased by the precious blood of christ , that hath purchased nothing that will harme us , or nothing but what is excellent and desirable ? why then am i so little in love with suffering for the sake of christ ? ought i not to be ashamed of and displeased with my self , upon this account ? ought i not to check this aversness ? . the faith of this would give a check unto our readiness to shift the cross , when we are called to make ready for it , and when it seemeth to be at the door : for , would we say , what ? shall we devise meanes to shift suffering for the cause of christ , when he is calling us to it ? what , shall we meditate a way of shifting and putting away such an honourable divine gift , more excellent than faith , in several respects ? what unsutable & unworthy carriage must this be ? is it a gift of god , and such a gift of god , and a gift given in the behalfe of christ , as purchased by his merites and death ; and shall we thus sinfully , basely and unworthily shift it by our door ; and rather sinne , than embrace it , and make it welcome ? what a shame were this ? . the faith of these things would give a check unto our fool-hardiness and too rash adventuring on sufferings , without a due call ; and as if our strength were able to carry us thorow . too many are too confident , and promise too much upon their own ability , parts , resolution and strength , as if the stood in need of no more ; and as if this suffering for the sake of christ were not a pure gift of grace , that must come down from above from the father of lights , through jesus christ. now the faith of these truthes , would check these thoughts . any that know what true faith is would be dissatisfied with such , as would talk of it , as a thing in their power , and which they could put in act , when they pleased , because they would know , that such boasted of what they had not ; and that faith was not in their power , but was the special and purchased gift of god. so would the right thoughts of this put us from ever thinking to venture on suffering , in our own strength , & put us to look to him , from whom every good gift and every perfect gift cometh , through jesus christ , and waite on him for it . . the faith of this would likewise rebuke our readiness to fainte , when we aer called to suffer , or engaged in it ; and put a check to our saying : alas , we will never win thorow this sea of affliction , one day or other , we shall shamefully fall , and betray the cause , and so come off with disgrace ; and would put us to look off ourselves , and to look up unto the giver , who giveth freely ; and to the purchaser , who will receive all that he hath purchased . must we not thus carry , in order to faith , when we beginne to feare , that it shall fail us ; do we not comfort ourselves with this , that faith is the free gift of god , and is purchased by christ , and is not of ourselves ? and why should we not do so , in order to suffering , which is also the free gift of god , and is purchased by christ ? when we are like to be discouraged with the thoughts of our own weakness , and unfitness to contend with horsemen , and with the swellings of jordan ; should we not look upon it , as the gift of god , whereby he can make us strong , even when we are weak , to the glory of his free grace ? and when we are discouraged with the thoughts of our unworthiness , and thereupon inferre , that god will never honour us , with bearing faithful testimony unto his truth ; should we not , in humility and in the acknowledgment of our own unworthiness , and provocations , look to him , as the great and free giver , who giveth nothing because of our merites : he gave us faith freely , notwithstanding of our former provocations and great unworthiness ; and may he not also give us this gift , when he calleth us to the duty , freely through jesus , the great purchaser ? . the faith of this would give a check to that humore , whereby some are ready to sacrifice to their own net , and to burn incense to their own drag ; that is , to be puffed up , and vainly proud of their carriage , when they have been helped to carry honestly in a day of trial , as if they by their wit and courage had done it , or as if it had not been given them , in that houre : what would such have to be proud of , who beleeved , that this grace was freely given to them , and that , in the behalfe of christ ? and who saw , that if it had not been so , they had never been able to have endured the storme ; would not they see cause to say , not unto us , not unto us , but unto god be glory ; secondly , from these truthes , we may be informed of several things , the knowledge of which may be useful , in an evil day : as . we may hence be convinced of the difficulty of suffering christianly , for the cause of christ : it is not natural courage , stoutness , or fear of shame , or the like , that will be able to carry thorow : no , no , a divine purchased , grace and gift must be had , or there will be no standing . many , in a calme day , may think it no great matter to suffer upon christ's account , and may seem very resolute , willing and ready to suffer ; but when the storme beginneth to blow to purpose , and they are put to it , they finde it some other thing . than they imagined : and what wonder ? it is not a thing that nature can command , nor natural strength and courage can enable for : but divine help is required thereunto . it must be given , and given in christ : and this saith , there is no small difficulty in it . . we may hence see a fundamental reason , why some are honoured with suffering for the cause of christ , and others not ; it is the free gift of god , and purchased by christ , and so is bestowed onely on those , for whom it is purchased , and on whom free grace will bestow it . as also , whence it cometh to passe , that of two , who are both called to witness to the truth by suffering , one is honourably helped thorow , the other fainteth . the one hath gote the free gift , the other not : it is true , other provoking causes may come here into consideration , as bringing this on ; but yet this is principally to be considered , our sins may provoke the lord to withold this gift ; and when it is not given , there will be no suffering for the sake of christ , in a christian manner . . we may hence be informed concerning the ground of this honour being bestowed upon any : it is not for their eminency of parts , or worth , or any such thing in them ; but purely of free grace , and on the behalfe of christ. thirdly , upon the ground of these truthes , we may read several duties , called for at our hands , in a day of suffering . as . in such a day , when stormes are at hand , we should not be troubled with perplexity and anxiety of spirit ; nor disquiet or discourage ourselves with feares and apprehensions , that we shall fainte in the day of adversity , and shall not be in case to stand stedfast in the storme : for our strength and standing is not in our own hands , it is in gods hand ; his gift must make us sta●… , and nothing else . . we should be looking off ourselves and all that is within us , and not think , that any thing of that kind will be able to carry us thorow ; but fix our eye upon the gracious giver , and lay hold on christ by faith , and expect the thorow-bearing gift and grace , in and through him ; in such a day , we would do well to renounce all within us ; that we may not lean to it , and so betake ourselves alone to the fountaine of free grace , and expect what is necessary in that day , from him , who giveth freely and upbraideth not . . and in order to this , seing this gift is bestowed only in and through christ , we should study before hand , to get our interest in christ made up , that so we may have ground to expect a grant of this gift for his sake ; for none else can expect this , but such as are reconciled to god through christ. . we would also labour to be in good termes with god , and to be keeping our conscience void of offence both before god and man , lest he be provoked to with-hold this gift from us . when we have been walking neer god , and keeping carefully communion with him , we may go to him with the greater confidence and boldness , and ask this gift , through christ. fourthly , we may hence see , what duties we are especially called to , in the day , when we are actually and particularly called to bear witness to the truth , and to suffer upon the account thereof . as . we should make the cross of christ welcome , because it is gods send ; all that god sendeth should be welcome ; this is a special gift , and a purchased gift ; and therefore it should be heartily embraced , both because of the giver , and because of the purchaser . it is true , flesh and bloud have no will of suffering , nature is averse from it ; yet spiritual reason and grace should say , god will give me nothing on the behalfe of christ , but what is good and necessary for me ; and seing suffering for christs sake is of that nature ; and is so excellent a gift , beyond faith it self , in so many respects , why should i storme ? why should i quarrel upon that account ? why should i not rather embrace it with love , and give it an heartsome welcome ? . not only upon this account should we accept of that favour heartily and cheerfully ; but also we should accept thereof with joy and gladness , rejoicing that free grace would put that singular honour upon us : as we had cause to rejoice , when he was pleased to single us out from many others , no worse than we were , and bestow faith upon us ; so have we cause to rejoice , in his pitching upon us , and going by many others , better than we are , in the matter of suffering . should we not count it all joy , when , for christs sake , we fall into manifold temptations , because the lord is thereby honouring and enriching us with this rare and precious gift ? should we not , upon this account , glory in tribulations , as in so many enriching gifts , freely bestowed on us of god , and purchased by christ ? . hereby should we learne to beware of fretting or repineing at the trouble , that the crosse and testimony of jesus bringeth with it ; and choose rather to be thankful for such an honourable gift , as this suffering for the sake of christ is : nay the more our trouble and harassing be , let us look upon ourselves as the more honoured of god ; and therefore called to be thankful and to bless ; seing we should blesse him , for all his benefites ; and this is among the chiefe of his benefites . . we should then be wholly dead to ourselves , and to any stock of strength or courage , that we may imagine to be in us ; that we may not think of standing upon our own legs ; for these will fail us : and should fix our eye on this father of lights , from whom every good gift must come ; and by faith depend upon him , and seek this from him , in prayer through faith . we have encouragment now to go to god , through jesus , to seek this gift , because it is a gift , and because it is a gift purchased by christ. . and especially should this be our exercise , when at any time , we finde our heart like to fainte , and our strength like to faill us , and we are like to sinck . then should we double our ●…uites , and renew our acts of faith , upon the ground of christs purchase , and the fathers grace and readiness to bestow what we need , and cannot now want , of his own free grace , and good will. lastly , there is here a sure ground of great comfort laid down ; and this is the plain scope of the words ; for the apostle is comforting these christians of the church of philippi , against the cross , with this , ( among others ) that to suffer for christ's sake was a gift of god , and a gift bestowed upon them through jesus christ : so that there is here comfort against many discouragments as . against the thoughts of the greatness of the difficulty : we are ready to cry out ; oh we cannot wrestle thorow this cross , wherein are so many difficulties , and each more insuperable than another : but this may comfort us . that there is a gift of god for it , which will make all difficulties superable : we of ourselves , as of ourselves , cannot wreastle thorow ; but this gift can enable ; and that there is nothing called for at our hands , but what this gift will enable us to do : this gift will bear all our charges , and keep our heads above , when swiming thorow the most dangerous seas , . this may comfort against the thoughts of rageing , strong and cruel adversaries ; for this gift will enable ; if it be given to suffer , we shall be helped to suffer all their rage and cruelty , and not fear , or fainte . . it may comfort us against the thoughts of our own weakness : we are but like a reed shaken in the winde , and cannot endure much : yet as when the gift of faith was given all our corruption and unbeleefe , and all the power of satan could not hinder our closeing with christ ; so , when this gift of suffering is bestowed , through jesus christ , all our inward weakness and aversness shall not hinder our through-bearing : we shall then go in the strength of that gift , without wearying or fainting ; for we shall then be strong in the lord , and in the power of his might . . it may comfort against the apprehensions of our own sinfulness and great unworthiness , whereby we may fear , that he shall forsake us , because of our provocations , and not helpe us thorow : for this being the gift of god , and given in the behalfe of christ , we cannot think , that it can be given for any worth in us : what ever our sins be , we may look to him , when we are called to bear witness to his truth , who is a great and a free giver , and have hope that he will make us partakers of that free gift , in and through christ. beggars look for a free almes , though they can plead nothing but poverty and want ; and are far from pleading their own worth and merites : he gave us faith , at first , which we neither did , nor could merite ; and why may he not also give us this gift , when he calleth us to the duty ? . it may comfort against the faintings of others , whom we apprehend to have been more able to ride thorow the storme , than we are : we are ready to say , how can such as i am stand , when the like of peter fainted so foulely ? but this is comfortable , that it is not any stock of grace , or inward strength , resolution and natural courage , or the like , that will carry thorow ; but the gift of god ; and without this gift of god , the strongest will not stand ; and with it , the weakest will be enabled to stand-out the trial : and when god denieth this for a time unto strong christians , for his own holy ends , he may give it to the weak , and so carry them thorow ; that all may see , it is his gift that doth the thing , and nothing else . . this may also comfort us , against the thoughts of our unpreparedness to meet with the trial ; for the matter of our throw-bearing dependeth not upon our fitness , and preparation for the exercise ; but upon the gift of god ; and this gift will be more glorious and excellent in their eyes , who knowing themselves to have been very far out of case , for such a trial , were yet enabled by vertue of that gift to stand , and to suffer for the sake of christ. . so it may comfort against the sorrowful thoughts of their former miscarriages , faintings and sinful shunnings of a faithful testimony , which may readily cause such apprehend , that the lord will stand by them no more , but forsake them , as they did formerly forsake him : this , i say , may comfort them , that it is a gift , and a gift of god , and a gift , purchased by the bloud of jesus , by which they must be helped ; and what is of that nature , may be given , notwithstanding of all that hath past ; all gods gifts being free , and the more unworthy they be , on whom they are bestowed , the glory of free grace shineth forth the more , and the worth and value of the merites of christ is more conspicuous . consideration . xvi . the sufferings of christs servants are for the advantage of the church . when persecution ariseth especially against christs eminent servants and followers , then many are ready to draw strange conc●…usions , in their own minde , touching the church ; and to think that the church shall be utterly extirpated ; little considering the wonderful workings of god , who , by that meane , which , to them , threatneth ruine , is bringing about the welfare and advantage of the church , to the glory of his power and wisdom . whereas if it were beleeved , that even by persecution , raised against the preachers and eminent professours , the church should be no loser , the thoughts of such a dispensation could not cause much consternation . in order to the speaking a few words unto this , we would take notice of a few instances , which will confirme the truth thereof , act. : vers . . it is said , that at that time , there was a great persecution against the church , which was at ierusalem and they were all scattered abroad throughout the regions of iudea and samaria , except the apostles ; that is , all the church-officers were forced to flee , after stephen was stoned . but did this any harme to the church ? no ; but did tend rather to the furtherance of the gospel ; for it is added vers . . therefore they that were scattered went every where , preaching the word ; so that by this meanes , the gospel was spread throughout the regions about , and that more quickly , than otherwayes , in all probability , it would have been . when paul is speaking of his sufferings col. : . he saith , they were for them , and not so only , but for the whole body , the church . who now rejoice in my sufferings for you , and fill up that which is behinde of the afflictions of christ , in my flesh for his bodies sake , which is the church . so cor. : . and whether we be afflicted , it is for your consolation and salvation , tim. : . therefore i endure all things for the elects sake . another plaine instance we have phil. : . but i would , ye should understand , brethren , that the things , which happened unto me , have fallen out rather unto the furtherance of the gospel . . for further clearing up of this , we shall mentione some particular advantages , which the church reapeth by the sufferings of christ's eminent servants and followers . . their sufferings , upon the account of truth , serve much to strengthen and establish the rest of the people of god , in the faith ; for the truth is thereby much confirmed unto them , and made to have some deeper impression in their hearts , when they see , that the truthes , which those servants of christ delivered unto them , were such , as the preachers themselves were perswaded of , as truthes , and as weighty truthes ; yea and such , as they are ready to seal with their bloud . it is for this cause , that paul maketh mention of his sufferings , in that epistle to the colossians ; for he is endeavouring to settle them in the faith , and to keep them stedfast in the day of temptation . he would have them vers . . continue in the faith , grounded and setled , and not moved away from the hope of the gospel . and because they might have said , what can we do , when you are put to such sufferings , and are shut up in prison ? he obviateth this by saying , i rejoice in my sufferings for you . as if he had said , my imprisonment and sufferings are not to your disadvantage , but for your good ; and upon that account i rejoice in them . so that this is a notable mean to keep others stedfast in the truth : as , upon the other hand , it is a potent and forcible mean to shake poor people out of their hopes , and to confirme many in atheisme and infidelity , when they see such , as have been preaching forth truthes unto them , refusing to stand to them , and avow them , in a day of temptation : hence is it , that satan , seeing this so much for his advantage , doubleth the force of his temptations and assaults against such , knowing that the fall of one such may endanger many , and occasione the staggering of multitudes . . by this meanes the gospel is made to spread more , and and that not only by occasion of the banishment of preachers ; as we see act. . but also , that by reason of their very imprisonment or persecution to the death many will be made to enquire after the cause , why such are put to so hard sufferings ; and after enquirie , some may be made to see , that their cause is just and righteous , howbeit they be condemned , & thus may be brought to like their cause , & befriend it , & to hate the carriage of the persecuters : so that the gospel-truth is no loser , by all the loss that the preachers suffer , upon the account thereof ; for when strangers observe that such men of understanding , judgment and conscience , are ready and willing to confirme the truth of what they assert with their bloud , and to suffer any thing rather than deny the same , they beginne to search more seriously after the matter , and to consider its consequences , and come at length to affect that way more in their heart ; an instance whereof we have phil. : . . he told them vers . . that what hardships had befallen him ; had fallen out rather unto the furtherance of the gospel , and in the next verse he sheweth , how this was , saying , so that my bonds in christ are manifest , in all the palace , and in all other places . the report of his imprisonment , for the name of christ , went far and neer ; so that even caesars court ringed againe with the noise of it , and they are talking of it among themselves ; and severals are converted to the truth thereby , and brought to embrace the gospel ; for he tels us chap. : . that there were saints in caesar's houshold , all the saints salute you , cheefly they that are of caesar's houshold . . when the lords eminent servants are persecuted upon the account of truth , the ●…ord is ( to speak so ) more engaged to do for his church , to owne her , and to counter work the plots and wicked devices of satan ; and this he is pleased , for the glory of his name , to declare and manifest , by making thereby the gospel to flourish more , in power and life ; and to bless the laboures of a few the more the church did never thrive better , than in the primitive times , during these hote persecutions . i●… time of persecution , the church is purer , for few adhere to the truth , but such , who have received the truth , as it is in jesus , and have the grace of god in them in truth ; then are there fewest hypocrites to be found in the church , the heat of persecution driveth them away , and driveth the uprght hearted neerer to god , so that their grace & communion with god groweth , their mortification to the things of this life increaseth , and they become more and more crucified unto the world , and the world unto them : so that howbeit the outward bulk of professours diminish ; yet the true hearted grow more lively , strong and vigorous , and the inward man is renewed day by day cor. : . so that really the church suffereth no loss , but is a gainer . . by this meanes , many other faithful , zealous and honest-hearted servants of god , are made ( through the lord's wonderful defeating of the counsels of satan ) more bold & forward , in owning & declaring the truth : the devil thinks , by the sufferings of some eminent servants , to discourage and fainte many , as supposing that they will be affrighted from their duty ; but the grace and power of god worketh-out the contrary event : as we see phil. : . where another fruit of paul's bonds and imprisonment is added . and many of the brethren in the lord , wa●…ing confident by my bondes , are much more bold to speak the word , without fear . so that the church is a gainer , through the lord 's wonderful working , by all these sufferings . . there is hereby an encouraging exemple laid before others : ●…is no small advantage unto particular beleevers , in a time of persecution , to know of some precedent , of some that have gone thorow the foord before them : therefore saith the apostle iames chap. : . take , my brethren , the prophets , who have spoken in the name of the lord , for an example of suffering affliction , and of patience ; so that such examples are refreshing , and helpful unto their constancy and stedfastness ; when they see others standing fast in the faith , in the midst of all persecutions , that they meet with , they are animated unto the like stedfastness , and to resolution , in adhering fixedly to the truth : such examples will make even a timorous man wax bold ; and the exemplary carriage of sufferers is very encouraging and comfortable , wherefore the apostle saith cor. : . whether we be afflicted , it is for your consolation . therefore these sufferings are much for the advantage of the church . . hereby is the church awakened from security , and made to look out for a suffering lot ; when thus it is done to the green tree , they are made to take warning ; such a dispensation is as the sounding of the trumpet for an alarme ; and this is no small advantage , when she is raised to her feet , and put in a postour , and made ready for the battel ; then she needeth not fear a surprisal ; but hath time to prepare , and make ready for the storme . in order to the improvement of this consideration , we would . beware to conclude that all is gone , when we hear or see christs eminent servants put to sad sufferings : we are ready to wonder why the lord should suffer such and such things to be done ; why he should suffer such sad things to befall his eminent and useful servants , who cannot well be missed , one whereof is worth an hundered , so that the death or imprisonment of one such threatneth more destruction to the church , than the loss of many : but we know not the thoughts of the lord ; we know not what he is designing , and what he mindeth to effectuat thereby . and if we beleeved , that even such a dispensation as this could do no harme to the church ; how little would we be troubled at it ? if we saw , what an effectual way this were , in the steady , unerring hand of god , to bring about the spiritual advantage of the church , how would we lay our hands upon our mouth , and be silent ? and though we can not see in particular , what advantage the church is like to get , by the taking away of such , as were as pillars of the church : yet we should by faith rest assured , that the head , and husband of the church , would not suffer such a dispensation to come , if he knew not , how to bring good and advantage out of it ; and that thereby good seed was sowen , which , though accompanied with teares and bloud , yet should yeeld full sheaves at length , which should be brought home with joy. . we would do well to search ourselves , at such a time , to see if we , as particular members of the church , be reaping any advantage by what we hear and see of the sufferings of christs eminent servants ; as for example , see if thereby the truth of the gospel become more riveted in our souls , & we becometh more rooted in the faith and assurance thereof , and more fixed in our resolution to adhere thereunto ; see if truth becometh lovely & desireable to us upon this account ; see if grace be growing more within , and if our hearts and affections be loosed more and more from the things of a world , and we be prepared more to quite all for christ , and his cause ; see if by the example of others we be more animated , and encouraged to avow and abide by the truth , cost what it will ; see if these newes be raising us out of our bed , and making us prepare for the battel , and make ready for the approaching storme : & if we finde any such advantage thereby , let us blesse him , who is giving us meat out of the eater , and doing us good by the dear cost and charges of others . . this should comfort such , as are called forth to suffer for the name of jesus ; they need not trouble themselves with thoughts , what shall become of the church and interest of christ ; but leave that upon the lord ; and beleeve , that he shall make it contribute to the furtherance of the gospel , and to the enlairgment of his kingdom ; ministers called to suffer may possibly think , oh what shall become of the poor people ? we cannot get preached unto them , as formerly ; but what if god make their stedfastness in suffering more advantagious , than their preachings would have been ? what if that edifie more , than many preachings did , or would do ? ought not they , upon this consideration , rejoice in their lot , and suffer cheerfully , that christs interest may prosper more thereby ? what know they , what influence their christian carriage may have on all on-lookers , yea and on enemies and persecuters themselves , beside what confirmation friends may have thereby ? consideration xvii . the lord reigneth in zion . beleevers are not like unto the subjects of kings , here on earth , who may be dethroned , and their crowns may fall from their heads , and the scepters be taken out of their hands , and they may lose all the ensignes of royalty ; and when it falleth out so ( as is done many a time ) subjects have but cold comfort , in looking to the throne , when it hath forsaken him , that sat thereon . but beleevers have a king , who liveth and reigneth for ever and ever , and whose kingdom is an everlasting kingdom . it cannot then but be strange , that when men , who have all their temporal happiness hanging upon the standing of kings of clay , can rejoyce in adversity , when they have any hope of their king 's recovering of his lost throne and kingdome , though the grounds of their hop be most disputable and uncertaine ; that the children of god , in the day of their adversity , can draw so little comfort from the sure and certaine grounds of hope , which they have to look to . if christs crown and throne were not surer , than the fading and perishing regalia of men , what would beleevers do ? whither could they go for consolation , in the day of their distress and anguish ? but now , seing their king is not like the kings of the earth , why are they so heartless , in the day of their extremity ? sure , the reason must be , because they beleeve not , that he is such a king , as he is indeed ; or they know not how to improve , to any spiritual advantage , such a noble ground of consolation , as this is . wherefore it may be useful to speak a little unto this : and so we shall first lay down some propositions , clearing up this truth , and next some conclusions , pointing out the improvement , that may be made thereof . first , as for the propositions , take these following , . the lord standeth under the relation of a king to his church and people ; he hath taken to himself that name and title : and accordingly we finde them eyeing this , in the day of their distress ; so david psal. : vers . . and : v. . embraceth him , crying , my king and my god : and he comforteth himself with this ps. . v. . the lord is king for ever and ever . and the church crieth out psal. : v. . god is my king of old : and comforteth herself with this esai . : v. . the lord is our judge , the lord is our lawgiver , the lord is our king , he will save us . so doth the lord make a sweet promise of this , for the comfort of his people , hos. : v. . i will be thy king. whereby we see , that there is such a relation betwixt god and his people , that will yeeld comfort , in an evil day . . he is not a king that is far off ; but is neer at hand , in the midst of his kingdome and people : and this is also comfortable : kingdomes may have a king , and yet be little the better of him ; he may be far away , and unable to help them , in the day of their greatest necessity ; but it is not so with zions king , he is alwayes at hand , in the middest of his people : he is established king in zion . psal. : v. . yet i have set my king ( saith the father of his son , the mediator ) upon my holy hill zion . his whole kingdome is , as it were , his throne , and there he sitteth , as king on his throne ; and he is placed and fixed there by a sure and unchangable decree . that question of ieremiah chap. : v. . putteth the matter out of question , is not the lord in zion ? is not her king in her ? so ps. : . the lord is great in zion . zions king then is a great king , in the midst of her . . zions king is a king actually reigning upon his throne , and exercising his kingly office ; not like a king , imprisoned , or put out of a capacity of helping , or releiving his distressed subjects ; for he reigneth psal. : v. . and : . and : v. . it is the bringing of good tidings , the publishing of peace , the bringing of good tidings of good , the publishing of salvation , to say unto zion , thy god reigneth esai . : v. . zions king is not a king outted and dethroned ; but actually reigning and sweying his scepter , exerceing his kingly office and government . . zions king is an everlasting king , he shall reigne for ever and ever : he cannot be dethroned , he must reigne until all his enemies be made his footstool cor. : v. . for he is settled on his throne by an everlasting and unchangable decree ps. : v. , . and therefore he is called the king eternal tim. : . that is a sweet and comfortable word of promise ps. : v. . the lord shall reigne for ever , even thy god , o zion , unto all generations . micah : . and the lord shall reigne over them , in mount zion , from hence forth , even for ever . psal. : v. . the lord is king for ever and ever . and psal. : . thy throne , ô god , is for ever & ever . ier. : . the lord — is an everlasting king ; and so his kingdome is an everlasting kingdom ; for it is said luk. : . he shall reigne over the house of iacob for ever , and of his kingdome there shall be no end . so revel . : . and the seventh angel sounded , and there were great voices in heaven , saying , the kingdomes of this world , are become the kingdomes of the lord , and of his christ ; and he shall reigne for ever and ever . . not onely doth this king reigne in the midst of zion , his kingdome and throne ; but he ruleth in the midst of his enemies psal. : . this is advantagious and comfortable ; for he can reach them a blow , when he will : and all their consultations , and cabinet counsels , are well known to him ; he ruleth in the midst of them , and over-ruleth all their plots and actions , as he seeth good ; & is working out his own holy ends and designes by what they are doing : hence it followeth ver . , . that he shall strike thorow kings , in the day of his wrath . he shall judge among the heathen : he shall fill the places with the dead bodies ; he shall wound the heads over many countries . other kings must make use of spies and intelligencers , to know the purposes and motions of their enemies ; and after all their paines remaine ignorant ; or if they come to some knowledge thereof , be unable to prevent the mischiefe designed : but this king ruleth , as commander in chiefe , among the very enemies , though they know it not . . this king of zion , is a mighty and great king , he is excellent in power & majesty ; and therefore is stiled king of kings revel . : . he is the blessed and only potentat , the king of kings , and lord of lords ▪ tim. : . he hath on his thigh and on his vesture , a name written , king of kings , and lord of lords revel . : . and therefore by him princes rule , and all the iudges of the earth vers . . he is a king therefore endued with supream power and authority , higher than the kings of the earth , whose petty soveraignity is as nothing compared with his. . as he is a mighty and powerful king ; so is he a righteous and just king. he shall reigne in righteousness . esai . : . the scepter of his kingdome is a right scepter psal. : . he loveth righteousness , and hateth wickedness vers . just and true are all his wayes , who is king of saints revel , : . righteousness and judgment are the habitation of his throne psal. : . yea the king's strength loveth judgment , he establisheth equity , he executeth judgment and equity in iacob psal. : . his strength and power needeth not be terrible unto his subjects , for his throne is a throne of judgement , and his scepter is a scepter of righteousness : all his regalia have this engraven on them , to the great comfort of his subjects . . he is a king , that is clothed with majestie and terrour ; and so is able to affright and strike terrour in the heart of the greatest & proudest adversaries the lord reigneth , and he is clothed with majesty psal : . this mighty one girdeth his sword on his thigh , marcheth with glory and majesty , and in majesty he rideth prosperously psal : , , . the lord is great in zion , and he is high above all people , and his name is great and terrible . psal. : , . clouds and darkness are round about him , a fire goeth before him , his lightnings enlightned the world , the earth saw and trembled , the hils melted like wax at the presence of the lord , at the presence of the lord of the whole earth psal. : vers , , , . what enemie then is able to withstand , or resist this potentat . . he is a king thorowly fournished with all enduements and necessarie qualifications for the exercise of this his government . grace is poured into his lips , and he is anoynted with the oile of gladness above his fellowes psal. : , . in him are hid all the treasurers of wisdom and knowledge ; yea in him dwelleth all the fulness of the godhead bodily col. : , . he is then a compleet king , fully able to administrate this kingly office , and to performe all acts belonging thereunto , in truth and faithfulness , and in due season . . as he is a king terrible unto the kings of the earth psal. : . and is clothed with majestie and power ; so is he a king , that is meek and lowlie : even when he rideth in majestie , it is upon truth and meekness , as the words may be rendered psal. : . when he rideth in state , it is upon meekness . he is a king that cometh — having salvation , lowlie and rideing upon an asse , and upon a colt tho fole of an asse zech. : . mat. : vers . though he be the terriblest king , that ever was , unto enemies and rebels ; yet he is all meekness unto his own . . this king , who sitteth and ruleth upon his throne , is a priest upon his throne zech. : , . — behold , the man , whose name is the branch , and he shall grow up out of his place , and he shall build the temple of the lord ; even he shall build the temple of the lord , and he shall bear the glory , and shall sit and rule upon his throne , and he shall be a priest upon his thron ; and the counsel of peace shall be betwixt them both : such a king is he , that will not destroy his followers , notwithstanding of their sins and rebellions , but will rather make an attonement for them , lay down his life for them , and become an intercessour on their behalfe . . he is an ancient king. his throne is established of old ; and he is from everlasting psal. : . the goings forth of this ruler of israel have been of old from everlasting micah . : . and thus his throne is from everlasting to everlasting . . this king of zion hath dominion over all the earth , over hell & over death . angels and authorities and powers are made subject unto him pet. : vers . he hath them all under his command and authority , that he may dispose and make use of them , as he seeth fit . by him were all things created , that are in heaven , and that are in earth , visible and invisible , whether they be thrones or dominions , or principalities , or powers , all things were created by him and for him col. : . god hath put all things under his feet , and hath given him to be head over all things to the church ephes. : . he is king of all the earth , and he reigneth over the heathen psal. : , . all power in heathen and in earth is given unto him mat. : . . he is a king that rideth prosperously psal. : . the work he undertaketh doth not misgive in his hand , nothing miscarrieth , or can miscarry , which he undertaketh . he is the happiest sweyer of a scepter , that ever was . his purposes fail not ; he is not disappointed of his projects or designes ; all of them succeed well in his hand . the pleasure of the lord shall prosper in his hand . esai : . secondly , from these comfortable propositions , let us draw some comfortable conclusions . . the church and people of god are not an headless , helpless company , as many take them to be . they have an head , and a living head , though strangers and on-lookers do not observe it , nor beleeve it . the world , and the men of the world , look upon them , as a contemptible company ; yet they have a king reigneing over them , and a king that shall reigne for ever and ever . they themselves are oft times perplexed and distressed in minde , when they see not one great person owning them and their interest , and offering himself to be an head unto them ; but if they knew , what anone they had for their head , husband and king , they would not be much troubled , though not one great person in all the earth should owne them and theircause : so that when all earthly powers forsake them , and withdraw their helping hand , this may comfort them , that there is a standing relation betwixt christ and them , as is betwixt a king and his subjects , and this relation neither is , nor can be broken off . . let devils & men do what they can , they shall not be able to destroy and root out the people of god. they may intend to destroy , & to cut them off from being a nation , that the name of israel may be no more made mention of ; and may make a strong combination for this end , as psal. : vers . but this their interprise is vaine , they will never be able to effectuate what they designe . seing he is a king , that reigneth on his throne , he must have a kingdom and a people , whom he must governe , and over whom he must swey his scepter . so that whoever would resolve to destroy his kingdom , must first think of making him no king ; take away his kingdom , and take away his scepter too ; himself must be dethroned , ere he have no kingdome . enemies then may attempt great things , and promise to themselves great success ; but in end , they will prove themselves to be fooles ; for he must reigne for ever and ever , and his kingdom must be to all generations . he shall reigne for ever , and of his kingdom there shall be no end . luk. : vers . his people then may be at peace , though they know what great things their enemies designe against them , and that their cruelty and rage is such , as nothing but their utter overthrow and destruction will satisfie ; seing it is all one , as if they should presume to pull god from his throne . let the devil , and his trustee livetenant , antichrist , conspire , and use what machinations and bloody devices they will , to destroy the whole interest of christ ; he must not want subjects , he shall not want a kingdom , so long as sun and moon endure : howbeit the people of god may be several times brought very low ; yea and almost out of sight , as a woman fled to the wilderness ; yet this exalted king , who is set upon his throne , by an everlasting decree , must have a kingdom , & shall have a kingdom , over which to swey his scepter . . yea christ's kingdom must be a coming and a growing kingdom luk. : vers . he must be great , and have the throne of his father david : many excellent promises have we of this : micah . : , , . but in the last daies , it shall come to passe , that the mountaine of the house of the lord , shall be established on the tope of the mountains , and it shall be exalted above the hils , and people shall flow unto it , and many nations shall come — and he shall judge among the people . so esai . : , , . rev. . vers . and the seventh angel sounded , and there were great voices in heaven , saying , the kingdomes of this world , are become the kingdomes of our lord and of his christ ; and he shall reigne for ever & ever . we are taught to pray daily , let thy kingdom come . our lord shall be great to the ends of the earth micah . : . . wherefore , let enemies do what they can , his church shall not get much hurt : for so long as he is in the midst of her , she cannot be moved , though the earth be removed , and though the mountains be carried into the midst of the sea , though the waters thereof roar , and be troubled , though mountains shake with the swellings thereof . psal. : . it is promised mic. : . that the lord shall reigne over them , in mount zion ; and what followeth ? and thou , ô toure of the flock ( vers . . ) the strong hold of the daughter of zion , unto thee shall it come , even the first dominion , the kingdome shall come to the daughter of ierusalem . . though it frequently come to passe , that god's people are brought low , and enemies get the upper hand ; yet zion's king liveth ; and therefore he will assemble her , that halteth , and will gather her , that is driven out , and her that have been afflicted ; and make her that halteth a remnant , & her that was cast off a strong nation mica . : , . because he liveth , his members must live also . seing the churches head is above the water , she cannot drown . wherefore , upon this very ground , that zions king liveth and reigneth , his church and people , even while low and under the feet of enemies , may lift up their head in hop , and be sure that their day of redemption draweth neer ; and they may conclude with the church esai . : . the lord is our judge , the lord is our king : he will save us . seing he is king , he can command deliverance psal. . . and work salvation psal. : . upon this ground , david inferreth a delivery and a victory psal. : v. . the lord is king for ever and ever , the heathen are perished out of his land . enemies will not be able to stand long in immanuel's land. it is his work , as king , to deliver and defend his subjects ; and they may be sure , he will not deny himself , he will answere ●…is title and relation . . when his people see , that all their strength is gone , and that there is none shut up or left , they are ready to conclude , that all is gone : but what , cannot this king in zion soon leavy an army ? how easie is it for him , to speak to dry bones , and make them armed men ezek. . when mention was made of this ruler in israel , whose goings forth were from of old , and who should stand and feed in the strength of the lord , in the majesty of the name of the lord his god micah . : . it is added , this man shall be the peace , when the assyrian shall come into our land , and when he shall trade in our palaces ; then shall we raise against him seven shepherds and eight principal men , and they shall waste the land of assyria with the sword , and the land of nimrod , in the entrance thereof . thus shall he deliver us , from the assyrian , when he cometh into our land , and treadeth within our borders . and the remnant of iacob shall be among the gentils , in the midst of many people , as a lion among the beasts of the forest , as the young lion among the flocks of sheep — thine hand shall be lift up upon thine adversaries , and all thine enemies shall be cut off vers . , , , , . when his people are brought very low , so that , in all probability , they shall not be able to raise up themselves ; then this king can help the business , he can raise up an invincible army , out of lame sick souldiers . he can make ierusalem a cup of trembling , and a burdensome stone ; for all people zech. : , . he can make the governours of iudah like on hearth of fire among the wood , and like a toarch of fire in a sheaf , and they shall devoure all the people round about , on the right hand & on the left ver . . he can make him , that is feeble among them , like david , and the house of david , as god , as an angel of the lord before them v. . out of him cometh the corner , out of him cometh the nail , out of him the battel bow — and he can make them to be as mighty men , which tread down , as the mire of the street , in the battel ; and he can strengthen the house of iudah . zech : , , . he can bend iudah for himself , and fill the bow with ephraim , & raise up zions sones against their enemies zech. : : he can make poor worm iacob , a new sharp threshing instrument having teeth ; and say to them , thou shalt thresh the mountains ; and beat them small , and shall make the hils as chaff &c. esai . : , . . this consideration speaketh dread and terrour unto enemies ; for he is a king , that is terrible to the kings of the earth . he maketh the earth , and the heavens to tremble , the hils melt and quake before him ; & what then can weak man do ? what will they be , in the hands of the almighty , who shaketh nations ? the lord reigneth , let the earth tremble , he sitteth between the cherubims , let the earth be moved psal. : . at the wrath of this everlasting king , the earth shall tremble ; and the nations shall not be able to abide his indignation ier. : . where then shall his enemies stand , in the day of his indignation ? we are oft afraid of the terrour of enemies , but saw we him , who is our king , we would see , that our enemies had more cause to be afraid of him , who is clothed with majestie : there goeth a smoak out of his nostrils , and fire out of his mouth devoureth and coals are kindled by it psal. : vers . . read what followeth . . when we are thinking on the wit , skil and activity , of the adversaries , let us call to mind , that our king is infinitly beyond them , he searcheth the heart and tryeth the reines ; he knoweth the thoughts afar off : he is privie to all the motions of adversaries ; he knoweth when they march , and when and where they halt esai . : , . see what is said of our king esai . : , . the spirit of the lord shall rest upon him , the spirit of wisdom & understanding , the spirit of counsel and might , the spirit of knowledge , and of the fear of the lord ; and shall make him of quick understanding , in the fear of the lord. though the adversaries should soon out-wit us ; yet they will not be able to out-wit him , who is our king ; for the treasures of wisdom and knowledge are in him : so that it is an easie business for him , to countermine all their plots and machinations . he hath formed all their hearts , and so he knoweth what is in their hearts . nothing can be hid from him , his very eye-lids try the children of men psal. : . wherefore , when we are at a non-plus , and know not what to do , this may comfort us , and compose our spirits , our king knoweth very well , how to carry on his own contrivances , & glorious projects : so that when we are blinde , we are to look to him , who knoweth what to do , when we know not what to do ; and let him alone with his own work . . it is sad , when the children of god are wronged , and cannot get faire justice : wickedness is to be seen in the place of judgment , and iniquity in the place of righteousness eccles. : v. . judgment is turned away backward , and justice standeth afar off , for truth is fallen in the streat , and equity cannot enter ; yea truth faileth , and he that departeth from evil maketh himself a prey esai . : v. , . but here is comfort against this , that zions king reigneth , who is just , and a king that reigneth in righteousness . he shall not judge after the sight of his eyes , neither reprove after the hearing of his eares , but with righteousness shall he judge the poor , and reprove with equity , for the meek of the earth — and righteousness shall be the girdle of his loines , and faithfulness the girdle of his reines esai . : , , . his people then need not fear , seing there is justice to be had at his bar . . the children of god are much fainted and discouraged , when second meanes are out of sight , they see not horses , nor horsmen , to appear in the fields for them ; but a right sight of this truth would prove helpful and encouraging in this case : did they but by faith see , that zions king were reigning on his throne , and actually sweying his scepter , they would easily conclude , that all would be well ; for this king would either work without meanes ( as sometime he doth ) or creat meanes for his own use : a wight man ( we say ) never wanted weapons ; and shall our king be straitned for want of meanes ? could sampson , without either sword or spear , only with what came next to his hand , the jaw-bone of an asse , slay so many ? and need we fear , that our king shall want instruments , when he mindeth to work by instruments ? omnipotency cannot want hands : any of all the creatures is sufficient in his hand ; with vermine he made an end of proud herod . if he but speak the word , he will therewith command deliverance : so that we need not fear , though the fig tree should not blossome , and though we should see nothing but dry bones , and dry bones scattered about the graves mouth , so long as this king liveth and reigneth , unto whom belong the shields of the earth , ps. : v. last . . the lords reigning in zion may assure us , that there are great and rich off-fallings to be had . courtiers fear not want , so long as the king possesseth his throne , yea they dar adventure to take on luck's head ( as we say ) and why may not the lords people also rejoice on lucks head , seing their king shall never be dethroned ? it is said esai . : vers . . that a king shall reigne in righteousness . and what is to follow thereupon ? see vers . , . and a man shall be as an hiding place from the winde , and a covert from the tempest , as rivers of water , in a dry place , as the shadow of a great rock in a weary land , and the eyes of them that see shall not be dim , and the eares of them that hear shall hearken . . this consideration may fill the souls of his people with joy and consolation , however matters go with them , were they never so low , were enemies never so high , were the case of the people of god never so desperat like : that zions king liveth and reigneth , is the most encouraging newes , that can be , the lord reigneth , let the earth rejoice , and let the multitude of the isles be glade thereat psal. : . there is joy and gladness here sowen for all the upright in heart . is not the lord in zion ? is not her king in her ? said ieremie chap. : . it is a shame , that beleevers should any way carry themselves so as on-lookers might have ground to think , that zions king were not in her , or that they themselves did not beleeve , that zions king indeed were reigning . consideration xviii . the time of affliction is but short . it is an ordinary thing for people , under affliction , to be putting moe hours in their day , than twentie foure ; to be multiplying their yeers , and accounting their moneths yeers , their weeks moneths , and their houres dayes ; and to be crying out , oh will this life never have an end ? how long , how long , will this cup be holden to my head ? when shall the day dawn , when god shall loose this yoke from off my neck ? the harvest is past , and the summer is ended , and we are not saved , ier. : vers . . will not this year put an end to our trouble ? how long shall the rod of the wicked rest upon the lot of the righteous ? how long will god lengthen-out this sad trial ? these speaches , and the like , are but too frequent in their mouth ; and their thoughts are too oft upon this subject : and thus eternizing their sad lot , in their mindes , or foolishly imagining , it will not have an end , in hast , they multiply their own sorrow ; whereas did they calculat by the scripture-account , they would see the time shorter , than they now imagine it to be . now to help them , as to his , we shall . shew what is the scripture account of the time of affliction . . answere what can be objected to the contrary . . show how this consideration may and should be improven to advantage . as to the first , the scriptures give us this account of the matter . . that it will not be for ever king. . v. . and i will for this afflict the seed of david , but not for ever . though for their iniquities he resolved to punish and afflict the seed of david ; yet it will not be for ever : and what is here spoken of david's seed , will , in some respect , agree to the church and people of god , in all ages . ay , and there may be here a meiosis , a figure , whereby much more is imported , than the words signifie ; and this not for ever , is as much as , for a short time . it must then be the language of unbeleef to say , that god will cast off for ever , and that he will be favourable no more ; for his strokes upon the godly are not of that nature : he may afflict for a time , but not for ever . . the scripture telleth us , that these dayes will be shortened , matth. : . and except those dayes should be shortened , no flesh should be saved ; but for the elects sake , those dayes shall be shortened . christ is speaking there of sore and sharp tribulation , that was to come upon the land ; and for the comfort of the elect , he saith , that those dayes of affliction and tribulation should not long continue , but should be shortened for their sake : and this will hold good , in all ages , the lord being as careful of his elect now , as then , and his elect being as ready to fainte , through long affliction now , as formerly : therefore the ground of this promise continueing , we must not say , that the promise it self is out of date : to say then , that affliction shall never have an end , is upon the matter , to annul this promise . . we finde the scripture saying , that affliction , or the rod of the wicked , should not rest upon the lot of the righteous , lest the righteous put forth their hands unto iniquity , psal. : v. . this promise containeth likewise , in the bosome of it , a ground of assurance , that it is not expired ; for as long , as the righteous are in hazard of putting forth their hands unto iniquity , because of the continuance of the trouble ; we may eye this promise , that the rod of the wicked shall not rest upon their lot ; & this ground will alwayes endure ; and so the promise , bearing this ground and reason in its bosome , will continue likewise in force . we must not then say , that afflictions on the godly shall never have an end , unless we would withall destroy this promise . therefore we may conclude , that the people of the lord shall not be the rest of the burden of the word of the lord ; as it is said of damascus zech. : . . we are also told in scripture , that the heaviness of affliction is but for a season , pet. : . wherein ye greatly rejoice , though now for a season ( if need be ) ye are in heaviness , through manifold temptations . the word rendered for a season , in the original , signifieth a little present now ; to show that this season is but short ; a present now , without any considerable duration . if this were beleeved , we could not be crying-out , as we are too ready to do , oh , will those dayes never be at an end ? we would see that the little inconsiderable present now , or point of time , would quickly be over . see revel . : . . the scripture tels us of a little while , heb. : . for yet a little while , and he that shall come will come &c. the expression is mostemphatick in the original , & cannot well be rendered to the full ; as if he had said , yet a little , how little , how little ? as if it could not be expressed , how little the time was to be . this little while , or appointed time ( as it is called habb . : . will soon be over . . the scripture pointeth it out to be a very little while esai . : . for yet a very little while , and the indignation shall cease &c. in the original there are two words , both of them signifying a little time , or a very little time ; and so it is as much as if he had said . a very little little time . sure that time cannot be long , which is so short , that the shortness of it cannot be expressed . is it not then strange , that when the spirit of the lord cannot ( to speak so ) get words to express the shortness of the duration of their trouble , they on the contrary cannot get words sufficiently to express their sense of the length of the time ? . we finde it called by a definite number ten dayes , revel . : . — and ye shall have tribulation ten dayes ; whereby the shortness of the duration of that tribulation is expressed ; not that the trouble was to continue just ten dayes ; but to signifie that it was not to continue long , but a short inconsiderable time , which the lord had determined and limited punctually to a day . tribulation will not last alwayes , ten dayes will put a period to it . . if this be too long , we have it expressed as yet much shorter ; even a night , which is no long time psal. : . — weeping may endure for a night , &c. the dark disconsolat weeping time will not endure long , the few houres of a night will put an end to it : it is but a night , and a night , that hath the dawning of a day following it . we should be ashamed then , to think , or say , that our trouble and affliction will alwayes last ; we never saw a night yet , but it had a morning of a new day following it . . if this should yet seem too long , we have it denominated from a shorter time , as an hour revel . : . there is mention made of an hour of temptation , that was to come on all the earth . our lord ; sure , would hereby confute our errour of construeing the time to be too long , when he doth of purpose mention such short measures of time . an hour will soon be at an end , the few minuts thereof will swiftly post away . . nay , if this should seem too long , we have it expressed by a shorter duration viz. of a moment , ps. : . for his anger endureth but a moment . and what can be shorter , than a moment ? is there any measure of time shorter , than a moment ? and yet by this is the duration of the anger of god against his children , in afflicting of them , expressed . why then should we account that an age , which the lord calleth but a moment ? so esai . : . in a little wrath i hid my face from thee , for a moment . the word rendered moment signifieth cutting or dividing , and so importeth the shortest cutting or division of time . the apostle speaketh thus of it also cor. : . our light affliction , which is b●…t for a moment . the apostles expression is singular , there is a lightness of affliction , and that lightness is but a momentany lightness ; now weightiness or lightness is not measured by time ; yet the apostle , in a most emphatick manner doth so here , to shew us , that all the weight of the affliction ( in comparison of the glory , that is coming ) is meer lightness ; or is so light , that it cannot be measured with the least of weights ; and therefore he saith , it is but a momentany thing , like a feather falling on a mans hand and immediatly blown away againe . it can be nothing then , but shameless unbeleef , that saith the time is long . . nay , which is yet more ; as if this duration were yet too long , it is expressed by a little moment esai . : vers . . as if it were a little part of the least division of time , if there be any moment less then another , that is the right name of the duration of the troubles and afflictions of his people . so esai . vers . . it is called a small moment . and can we imagine how it can be less ? if the people of god had the measuring of the time of their trouble , in their own hand , could they give it any shorter duration , than this ? could they imagine a shorter ? when the spirit of the lord expresseth it thus , we should be ashamed to think it too long . but it will be objected ( and this is the second thing i am to speak to ) that the lords ordinary dispensation with his people in all ages seemeth to contradict this , for ordinarily , if not alwayes , we see , that the afflictions of his people are of long continuance : did not israel wander fourty yeers in the wilderness ? after they came into canaan , did they not serve the king of mesopotamia eight yeers iudg. : . and the king of moab eighteen vers . . and the king of canaan twenty yeers iudg. : . & the king of midian seven yeers iudg. : vers . ? were they not captives in babylon seventy yeers ? not to mention their being now non-churched above sixteen hundreth yeers ? how then can this time be called and accounted so short ? for clearing of this , we shall propose these few things following to consideration , . the time of the affliction of his people may be accounted short , in regaird of the great and manifold effects , which god is to bring about by the same , a through consideration of which would make us say , ( if we judged according to our usual manner ) that the afflictions must of necessity continue a long time , to the end those great and noble effects may be produced thereby . would we consider , how much dross and corruption in his own people remaineth to be purged away , as pride , carnality , inordinat self-love , and love of pleasures , riches , honours , ease &c. carnal-security , passion , self-conceite , formality , hypocrisie &c. we would see a necessity for the crosses lying-on for a long time , in order to the purging of these away ; as also would we consider how much hypocrisie , hollow-heartedness there is to discover ; how many false friends to christ and his interest , there are to be made known , we could not but think , that of necessity , in order to the effectuating of this discovery , a long time of trouble and trials were requisite . as likewise , if we called to minde , how many things his people are to learne thereby . considering i say , those and such like noble effects , which the great master of work is to effectuate and produce by the affliction ; and how they would seem to call for the continuance of the same for a considerable time , and withall how notwithstanding the lord prevents the thoughts of many , and maketh a short work ; and doth that in a few moneths or dayes , which we could have thought should have called for many yeers . when then the lord maketh such a quick dispatch of such a great business , we may well say , that the time is short , and that many years are but a very short time . the time of afflictions may be accounted short , considering what our sins and provocations call for at his hand . when in righteousness the lord might keep us under the rod all our dayes , and multiply afflictions upon us , to our very dying day , ten or twenty years captivity should seem a very short time , a few years imprisonment would seem nothing to a man , who had been condemned to perpetual imprisonment : to another possibly , who got no such sentence , a few moneths imprisonment would seem longer , than many years to him , because he expected no less , than perpetual imprisonment . so , were we considering , that in regaird of our deservings , the time of afflictions might justly be continued to the end of our dayes , a few years or moneths would appear to be no considerable time . wherefore in respect of our deservings , a long time of affliction is but a short time ; because the longest is nothing to what we have deserved . . they may be accounted short , in respect of the dayes of prosperity , which they have had sometimes in the world the lord doth not alwayes chide , he will not cast off for ever , but though he cause griefe , yet will he have compassion , according to the multitude of his tender mercies lam. : vers . . and so he sendeth prosperity , which lasteth longer , than their adversitie did ; as we see iudg. : vers . . after eight years bondage , they had rest fourtie years : and vers . . after eighteen years trouble , they had rest fourscore years so chap. : vers . last . after twenty years bondage , they had rest fourty years . thus the lord sometimes sendeth such a length of prosperity , that the dayes of adversity are forgotten , as if they had been few and inconsiderable . . the time of affliction may be accounted short , considering how that oftentimes , for as long as the delivery seemeth to be a coming , yet , when it cometh , his people are surprized therewith , their expectation is prevented ; they imagined , in their own apprehensions , a longer duration of the trouble , so that mercy preventeth them , when it cometh ; and this maketh the by-past time of their affliction seem short . though the people of god had been a conderable time in bondage , and under the feet of adversaries ; yet it appeared unto them , but ( as it were ) as the time betwixt seed time and harvest psal. : vers . , . after god had wonderfully delivered them out of captivity and bondage , they draw this conclusion from this rare act of gods providence about them . they that sow in tears shall reap in ioy , and he that goeth forth and weepeth having precious seed , shall doubtless come againe with rejoiceing , bringing his sheaves with him . whereby is imported that gods people , abiding by the lord , though they should meet with affliction , in their duty , and be made to weep sore , be reason thereof ; yet the time of delivery should come , like an harvest with fruit , recompensing all their toile and tears : and so , they summed up all their seventy years into less than seven moneths . and how came it to passe , that the time seemed so short ? that psalm pointeth this forth , as one reason hereof , vers. : when the lord turned againe the captivity of zion , we were like men that dream . they were surprized with the mercy , for they did not look for it ; but thought their exiled condition should have continued longer , because they saw no appearance or probability of a returne . so that in regaird of what the people of god themselves may imagine , the time of the affliction may be short . . it may likewise be accounted short and inconsiderable , in regaird of the wonderful and extraordinary goodness of god , that appeareth in the delivery ; when it cometh , it may be attended with such signal and notable mercies , which so fill their souls with amazement and satisfaction , that the length of the time of their affliction disappeareth and evanisheth ; and , as if it had been nothing , it is presently forgotten . so in that forecited psal. : vers . . the delivery is accounted signal and wonderfully remarkable , such as filled their mouth with laughter , and their tongue with singing . it was such a notable delivery , accompanied with so many rare passages , and carrying in the bosome of it so many rare demonstrations of gods power , tenderness , faithfulness , constancy and loving kindness , that they could not but be filled with admiration thereat , and have their tongues loosed to sing his praises : yea they took notice of this circumstance , which increased the admirablness of the delivery , that even strangers and heathens were made to say , that god had done great things or the poor jewes ; and they themselves , being no less convinced hereof , could not but subscribe to the truth thereof , and ( as it were ) take the word out of their mouth , and say v. . the lord had done great things for us , whereof we are glade . now this being so remarkable a delivery , the first sight and apprehension of it did so fill their soul with joy and admiration , that the long seventy years bondage seemed to them , but as the paines and labour of a few moneths , in expectation of a good harvest , after the seed was sowen : as the long paines of a women travelling in child-birth are forgotten , when she hath brought forth a man-child . in respect therefore of the delivery , so signal as to its ingredients , attendants and circumstances , the time of affliction may appear as nothing . . this time of affliction may appear to be short , in respect of the comfort and support , which the lord may bestow upon them in the affliction : his presence and company may so sweeten the lot , that the time may ( as it were ) steal away , and scarce be observed : what is a whole years affliction , when god is pleased to shine in love upon the soul dureing that time ? good company will make the journay seem short , and the way good , which otherwayes would be tedious . now the lord is pleased sometimes so to manifest himself , as to fill his people with joy , and this so sweetneth the trouble , and cutteth the time short , that many years seem but a few dayes . . the time may be accounted short , in respect of the rich recompence of reward , that is coming . if we should lay this in the ballance with an hundred years bondage and affliction , what would all these years of trouble seem to be , but as the trouble of a moment , when it is past ? therefore , when paul taketh a view of the exceeding and eternal weight of glory , which was coming , all the afflictions in this earth appeared as nothing in his eyes ; the transcendent glory & incomprehensible excellency of the one , eateth away the duration of the other to a thing of nothing cor. : ver . . it is with the beleever , in this case , as it was with iaeob , when he was serving for rachel , seven years enduring of the cold frost by night , and the heat by day , seemed unto him but as a few dayes , for the love he had to her gen. : vers . . the thoughts of the rich and upmaking reward , that faithful sufferers have to look-for , will cause a long time of sad affliction seem short . . the time of affliction is so short , that it is as nothing , in comparison of eternity : the exceeding and eternal weight of glory will make the afflictions light & momentany . what is the whole of time unto eternity ? is there any comparison betwixt what is finite , & what is infinite ? seing then the whole of time is not as a moment of time to all eternity ; what can the longest duration of affliction be , but as an inconsiderable part of that inconsiderable whole ? vvhat do those , who are up before the throne , think of the many years of their trouble and persecution here below ? are they , think we , calculating it by years or by dayes , or by houres ? oh no , all of it is , with them , comprized within the circle of a small inconsiderable point . these and the like particulars being duely pondered and considered , it will appear , how the longest time of affliction , that we can have here , is but short & inconsiderable : and it is our not weighing and laying of these things to heart , which maketh our trouble seem so long . thirdly , vve come now to speak of the christian and edifying improvement of this consideration : which is by fixing it in our heart , as a sure truth , that the time of affliction is indeed but short . and had we the faith hereof rooted in our souls , we would be in case to carry christianly under afflictions : for the faith hereof would produce several sweet and useful effects , in our hearts , seasonable and profitable for such a time : such as these following . . the fixed apprehension of this , that the time of trouble is but short , would fortifie the soul of a beleever against the false suggestions of the devil , which he maketh much use of at that time , to disquiet their hearts , and make their lives bitter . he will laboure to perswade them , that god looketh on them as enemies , otherwise he would not continue their heavy affliction so long ; and thus tempt them to question their interest in god. but the faith of this truth would enable the beleever to answere this objection , and to repel this temptation , by saying , his anger is but for a moment , his face will not alwayes be hid ; this blast will go over ; and therefore i have no cause to call my interest in question , upon this account . . the fixed faith of this would keep the beleever from questioning the promises , upon the account , that the lords dispensations did seem to threaten a long lasting trouble ; and a sad life of affliction for a long time . temptation , it is true , will then say , god hath forgotten to be gracious , he will be favourable no more , his faithfulness faileth for ever . but the soul , beleeving this conclusion , will say , what a poor insignificant ground is that for me , whereupon to call the faithfulness of god in question ? if the trouble were lengthened out ●…et longer , all the time is but short , it will soon have an end . . the faith of this will contribute much to hold up hop 's head. when the afflicted person , through the power of temptation , is made to cry-out , o! this trouble will never have an end , this perplexity and exercise is but growing ; and what shall i do ? then hope beginneth to fail , and when hop faileth , the soul sincketh : but now , when this consideration is seriously thought upon , and the soul is made to say , all the time of affliction , which his children meet with here , is but short , it will not alwayes last , it is but for a moment , yea and for a very short moment ; then hop is made to lift up its head ; for the man will be ashamed to quite his hop , and despond , who knoweth that the storme will quickly be over , and be but like a may-shoure . . the faith of this will help unto the exercise of patience : when we look upon the trouble , as that which will not end , or must be of long continuance , our courage departeth , our spirits fail , and we storme and grow impatient . but when we by faith look thorow the thick and black side of the dispensation , and see the end of the calamity nigh at hand , the moment posting away , how sweetly will we lay our necks under the yoke , and set our faces against the storme , and hold on our journay ? how patiently will we bear the indignation of the lord , when we know , that it will be over within a moment ? we will be ashamed to quarrel , or complaine , when we know , that a period shall quickly be put thereunto . the apostle told the hebrewes heb. : . that they had need of patience : and to encourage them unto patience , he tels them , that within a little while , yea a very little while . he that should come , would come , and would not tarry vers . . the faith of this will help unto constancy and stedfastness . when we once conceive and apprehend , that our trouble shall be of long endurance , we grow weak , and unable to stand out against temptations ; and are ready to say , because this storme will not soon blow over , it is best to row to a lee shore , and comply with the sinful courses of the time : whereas did we see and beleeve , that the storme would not endure long , but be quickly gone , we would be encouraged to ride it out , and enabled to withstand temptations unto a sideing with the workers of iniquity . . it would help also unto christian cheerfulness under the crosse ; when we know that it will be but a blast , soon over and gone , our countenance will not fall , nor our courage fail : but when we represent the trouble to ourselves , as of long continuance , and we beginne to doubt if ever it shall have an end , then we become discouraged , and our countenances are cast down , and we appear no more couragious and cheerful : how do our hearts faint , and our hands fail us ? the consideration of the short and momentany affliction keeped-up pauls heart , and made him say , for this cause we fainte not cor. : , . . the faith of this would free us from many feares , that ordinarily attend such a condition ; we are , while under affliction , saying , what if this or that fall out ? but the faith of this would hush these troublesome feares and questions to the door . the tribulation being but to continue ten dayes , we would fear none of these things revelat. : v. . consideration . xix . remember peter's fall mat. . vers , , . in a time of trials and temptations , as it is of advantage to be calling to minde , and presenting to ourselves the christian , and commendable carriage of such , as have been helped of the lord , to witness a good confession for him , and for his cause and interest , before men ; to the end we may thereby be encouraged to follow their example , and to adventure on the promises with them , and not to fear the faces of men , in christ's cause ; so it may be of use for us also , to present before our eyes , and to take notice of the faintings of others , in the day of trial , that thereby we may learn , to walk in fear , and not to trust to ourselves , or to any thing within us ; and to watch , lest we enter into temptation , when we are not in case to wrestle against it . we have here before us a sad and an alarming instance viz. the foule fall of an eminent man , in the houre of temptation , which may be improven to advantage . after christ and his disciples had been supping together , at that instituted feast , he tels them some sad and wakening newes vers . , . to teach us ( . ) that we are never more ready to grow secure , and to think that our mountain stands so strong , that it shall never be moved , than when we have had greatest enjoyments of and communications from the lord , and nighest access unto him . ( . ) that there is never less cause of security , than at that time ; for the higher we have come in our attainments , the devil is the nigher with his storme . ( ) that we should never be secure ; but even , when we win neerest god , we should resolve upon and prepare for new assaults , and temptations . but withal it is remarkable , that the lord delayed the signification of the sad things , that were to fall out , until the feast was ended , and they had sung a hymne ; knowing that they would then be best in case to bear the sad report ; and not loving to marre their mirth , at that feast of love. though christ had told them , that they should all be offended because of him , that night ; yet peter , out of a piece of manly courage ( as would appear ) promising too much upon his own head , would not beleeve ; but would rather make his master a false prophet , than suspect his own weakness : therefore christ tels him , that he should be more offended , than any of the rest ; and that he should deny him thrice , ere the next morning came vers . but all this would not lay the high conceite , that pet●…r had of himself ; for he resolved rather to die , than do that ; and this he avowed openly , little knowing this own strength . in this carriage , and in these answers of peter , there are some things good , and some things bad ; and the noticeing of both may be of use to us . as for such things , as are good here , and may yeeld us some instruction , we shall mention these three . first , it was good , that peter was convinced , & did acknowledge , that it was his duty , and the duty of all christ's disciples , to avow their master , and not to be offended in him , whatever came . and this is an undeniable truth , that upon all hazards , christ should be owned and avowed by all , that would not have him to be ashamed of them one day ? and yet how little is this beleeved & beleevingly practised ? secondly , it was good , that he was convinced , and that he confessed , that it was his duty , though all the rest should have left alone , yet notwithstanding to owne and avow his master , and not deny him : for christ and his truth and cause is worthy to be owned and avowed , how small so ever our encouragment from others be : and as we should not follow a multitude to do evil ; so neither will the defection of many justifie our defection , and lessen our fault , if we depart from the faith . thirdly , it was good , that he saw , and acknowledged , that he was obliged to owne his master , and stand at his back , be the hazard never so great ; and that the very fear of death , should not cause him deny his master . thou●…h ( saith he ) i should die with thee , yet will i not deny thee . and indeed all , that would be faithful disciples to christ , must not think their life dear to the death for him ; but must be dead to life and all that is dear to them . but that which we would chiefly here take notice of is , that which was amisse in him ; and which will ground some sad truths for our use ; as first , he had too great a conceite of himself ; and thought too much of what he had , & of what he was hence obs . that christians are too ready to be puft up with thoughts of themselves ; and are in hazard to be carryed away with this evil of self conceite , and vaine thoughts of their owne worth and excellency . and this ariseth from these evils . . unmortified corruption , this is alwayes working against god , one way or other ; and is as ready to work this way , as any other way . . little self searching , and self examination , whereby we become strangers to the evil of our hearts , and know not what enemies are lurking there , and what wickedness aboundeth ; and when we know not what is within , it is little wonder we be readily puft up with swelling thoughts of vanity . . little real acquaintance with the treachery , deceitfulness and double dealing of our false hearts : if we saw that , and saw its activity for evil , we would see more cause of humiliation , than of pride and self conceite . . little mindeing & considering aright the failings and falls of others , who seemed to be as fast at the root , as we : if we thought upon this , we might have cause to feare , that we should also not be able to ride out a storme . . trusting too much unto our own present good disposition and frame , as if this would alwayes continue with us , and we needed to feare no change . . trusting too much to our resolutions , purposes and earnest engagments , considering little the treachery and deceitfulness of the heart , nor remembering our own changeableness and unconstancy , and that our good fits may be soon off us . . little considering how we must depend on the lord & his influencing grace , for through-bearing in all our duties ; and how we can do nothing without him , and his supplies of grace and strength . this should be a warning to us to guaird against this evil of pride and self conceite : and to study more humility of minde ; knowing better what we are , and where our strength lyeth , that we may promise less upon our own head , and undertake noth ing in our own strength . and it should teach us to mourne over this body of death , and to guaird against its riseings & motions , and to strive against it , in all its appearances and actings . secondly , the foretold defection and fainting of all the rest of the disciples maketh not him the more afrayed ; but for all that he keepeth fast his high and presumptuous thoughts of himself . which tels us , that there is such an evil among good persons , as not to suspect themselves , and fear their fall , notwithstanding of the supposed and foreseen fals and failings of others . and this floweth from the same evil root of pride , and self confidence . we remember not that the same evil heart of unbeliefe , unconstancy , treachery and backsliding , that is in others , remaineth in us . whence we should learne to bewar of this evil , and to know our hearts better , and suspect the evil of them more . let us not think of ourselves more highly than we ought rom : but let him that standeth take heed lest he fall cor. : . and let the examples of others put us to watchfulness & fear , lest we fall after the same example of unbeleefe . heb : . thirdly , he would not fear , though christ told him , and that with a doubled asseveration , verily , verily that himself in particular , as well as the rest , should deny him . whence we see , how ●…ard it is to lie open to convictions of our own weakness , & readiness to decline in an evil day . and this floweth from the same evils of pride , self-confidence , & ignorance of our hearts and wayes . this should teach us to observe and notice the strength and activity of this piece of corruption , which yet remaineth in the best : and to hate and strive against this evil and proud humore : as also to be jealous of ourselves , and to lye open to convictions from the word , and be ready to take warnings , and to tremble before the lord , and at his word . beside these things that were good , and that were bad in peter . we may consider this prediction of christ's , and the intertainment that peter gave it , whereof we have heard , with the event , and other circumstances here recorded , and thence finde some matter of instruction . . then , we may observe . that a person may be convinced of his duty to stand by christ and his cause and interest , in a day of trial , and yet deny him , when it cometh to the point of tryal . peter's conviction of his duty to owne christ , come what could come , did not keep him from a foule fall , in the hour of temptation : and the reason is manifest , for ( . ) convictions may evanish , or lose their force & edge : light may grow dark , truths become questioned ; or ( . ) suppose convictions should remaine in their force ; yet it is only fresh supplies of influences of grace , & strength , that will cause the man stand , without which he may be carried over the belly of light , conscience and all convinctions , in a day of temptation . hence we see light and convictions are not enough to keep us sted fast , in a day of tryal ; we must look-out for something more , and not lean to that which will not carry us thorow , more than it did peter . . a person may be throughly convinced , that he should stand by christ and his cause and interest , though the defection were never so great , yea though he should be left in that quarrel alone ; and yet deny christ and his truth , in a day of tryal : peter was convinced , that he should not deny christ , though all others should do it ; and yet fell foully . and the grounds of this are the same , with the grounds of the former truth : deep convictions are one gift , and stability in a day of tryal is a distinct gift . light is one thing , but grace to follow that light , is another thing . wherefore the deeper our convictions be , we ought the rather to feare the more , and depend the more by faith on christ for actual assistance , influence and grace to follow convictions , and abide by duty , in the day of tryal . . clear , plaine , peremptour and particular warnings , will not be enough to keep us sted fast in an evil day : peter had such here , and yet he fell in the day of temptation : and the reason is because ( . ) these warnings may weare away , and be forgotten , and ( . ) pride and corruption may so puff up , that all these shall not once pick upon the man : and so he may forget himself , and take little notice of them the consideration of which should teach us to be jealous of our heart , to keep humble , and feare alwayes ; and to improve warnings , to a stirring of ourselves up to diligence , watchfulness , acting of faith upon christ , and living nigh to him. . a present good frame and disposition , or a fit of warmness and affection to christ , will not be enough to secure us from a fall , in the day of tryal . as we see here in peter ; he seemed to be in a very good frame , at present , and full of affection , when he would rather die than deny his master ; & yet when the temptation came , he yeelded the reasons are ( . ) such frames and fits do not usually stay , nor leave any deep impression on the heart . ( . ) grace actuated , & blown upon one way , will not be sufficient to make grace lively another way , or for other work ; but the habite must have new influences for every new work : for ( . ) without christ we can do nothing : all our strength is in him ; in him we must move , as well as live ; and he must work in us both to will and to do , of his own good pleasure . this should learne us , not to think much of any present fit of tenderness , or flash of affection ; for that may soon wear off ; nor think that that will be sufficient to carry us thorow new straits and difficulties . it were better to be learning & practiseing the way of faith , and of dependance upon christ , that we may be strong in him , and in the power of his might ephes. : . that we may live in him , and bring forth fruit in him. diffidence of our selves , and of any thing we have , even when we are at the best , would be more suitable and useful for us , than building too much upon such slender and slippery grounds : and the consciousness of our own unconstancy , and instability should make us live closer to christ. . strong purposes and resolutions to stand fast , in a day of tryal , will not keep us from reeling and staggering in a stormy day : peter had brave purposes and stout resolutions ; yet he fell notwithstanding , in the hour of temptation . and the reason is because : ( . ) these purposes and resolutions are oft ill founded with us ; we ground them too oft upon something within ourselves , on our partes and abilities , our light and knowledge , and upon our grace and receivings from god , or upon former thorow-bearings , and the like ; which may prove but a sandy foundation . ( . ) the heart is deceitful above all things , and desperatly wicked ; and so may faile us , in a day of strait and difficulty . ( ) these purposes may soon be forgotten and laid by . which should learne us , not to deceive ourselves with those specious and promiseing flourishes of purposes and resolutions , even when they are real , and without the reproachings of our heart ; for these are not strong enough to carry us thorow a sad storme , that may come . . a person may resolve on death , in avowing christ , and yet not stand out against a smaller temptation : peter resolved to die , rather than deny his master , and yet the word of a damsel made him deny christ. and that because ( . ) presupposed hazard is not so terrible to nature , as what is present , a small trouble present is more frightful to nature , than a greater trouble afar off , ( . ) we oft make our resolutions without christ , and resolve not in him , but in ourselves . ( . ) oftentimes these resolutions are not deliberat , but done in a fit of a good mood and warm frame ; and when that is off , the resolutions animated thereby wax cold and faint . the consideration of which should make us feare alwayes , and not to trust the highest and strongest of resolutions . happy such as abide in christ , and depend upon him , for their daily food , strength , courage and activity ; and undertake nothing without him. . all these fast and firm-like purposes , vowes and resolutions will be so far from keeping a person from a fall , in a day of temptation , that they will not , some time , keep him even for a few houres . so was it here with peter ; for that very night he denied his master . and that because ( . ) a christian , when left to himself is not able to stand-out a storme , even a very little time . ( . ) their adversary the devil is active , subtile , and vigilant . ( . ) after vowes and fast purposes they become secure , as thinking their hazard less , and trusting to their owne strength ; and so the devil gets most advantage , when they are gone from their watch-towr , and are fallen asleep in their security . ( . ) the lord may see it good to suffer this , to punish them for their pride and self-confidence , and to let all see , that he that glorieth should glory in the lord. this may let us see , what an unconstant creature a beleever is , when he is left to himself , and how inconsistent he is with himself . and should teach us to fear most , and be most upon our guard , when we think ourselves best and saifest . and to know , that our strength and standing is in the lord. . when persons think themselves most sure , they may be nearest to a fearful fall : peter thought now his mountaine stood so strong , that he should never be moved , as david did psal. . and all the warnings he gote did not make him once fear a fall : and yet w●… know , what a fearful fall followed upon this . and the reason is , because ( . ) they oft judge by sense and carnal reason ; and so think because they finde themselves , in a good mood at present , that all is well , and they need to fear nothing . ( . ) they grow then most secure , and self confident , and therefore neglect their watchful , and circumspect walking , and are not in the fear of the lord all the day long . ( . ) satan observing this watcheth his time , and finding them secure setteth on , & cannot but prevaile . ( . ) self-confidence blindeth the eyes , that they see not their owne weakness , and where satan may have advantage against them . ( . ) the only wise god ordereth it thus , to let us see , that all flesh is grasse . therefore we should never resolve to quite our watch-towr , but alwayes minde watchfulness and circumspection , and guard against security . let us fear most , when we think we are saifest , and beware of promising saifty and immunity to ourselves , in whatsoever condition or frame we be into . let him that standeth take heed , lest he fall . . such as have an higher conceite of themselves , than of others , may come to fall fouler than any . peter thought more of himself , than of all the rest ; and that he should stand by his master , though all the rest should shamefully turn their back upon him ; and yet none among them all did , as he did . and the lord wisely ordereth matters thus , that ( ) all flesh may lye low in the dust , be humble , tremble and feare . ( . ) that the best may be jealous of themselves , and fear a fall . ( . ) that he may chastise the pride of some , who thought there were none comparable to them . which is a warning to all , to have humble and low thoughts of themselves , and to beware of proud imaginations and loftie thoughts . . a person may have true grace , and yet sinfully and shamfully shun suffering for christ. as we see in peter , who had the root of the matter in him : for to beleeve is one gift , and to suffer is another distinct gift , and they go not alwayes together . see phil. : v. . of which we spoke above . to teach us to depend upon him for the one , as well as for the other ; and not to think , that if we have grace , we need no more to carrie us honestly thorow a day of temptation . we would remember , that it must be given us in that very houre , to suffer stedfastly , and to stand to the truth . . a child of god may fall into this grievous sin of denying his lord and master in all his interests , in his person , offices , attributes and works . this was no small sin , in which peter fell , at this time : it had a long tail of direful and sad consequences . there is no sin , which beleevers are exempted from , but the unpardonable sin unto death , final impenitency , and final and total apostasie . and satan , in all his temptations , driveth at this , to have them denying , quiting and renouncing christ. which should teach us ( . ) to have charitie to some , that fall in a day of temptation ; seing some , in whom is the root of the matter , may , being left of the lord , fall very foulely . ( . ) to be humble and watchful all our dayes , not knowing what may befal us ere we die : we may ride thorow one , or two , or moe stormes , and yet fall shamfully , ere we go off the stage . ( ) to remember what a strong and violent body of death we have within us ; lest we turn secure and careless . ( . ) to be thankful to god , if we be keeped stedfast at any time ; for that is not of ourselves ; the grace and power of god have done it . therefore let god have the glory , and not we ourselves . . when once a beleever , in a day of temptation , beginneth to fall , and loseth a foot , he may fall very foulely , ere he recover himself . peter lost his foot , and spoke an untruth at first , simply denying his master ; but it came to fearful oaths , cursings and execrations , ere all was done . for ( . ) the way down-ward is very easie ( . ) satan is at hand , to drive forward ; and who can stand , when the devil driveth down ward ? ( . ) conscience being once wounded will be easily made worse : if once a little hole be made in the conscience , it is easily made wider ; for tenderness and watchfulness go away . which should serve as a loud warning , to beware of the very beginning of a defection , and to guard against the very first breaking-in of waters , it is not saife to say , such a length i will go , and so far i will yeeld , to save a staik , and to keep my peace ; but i will go no further . it were more wisdom , to hold further off the brinke and precipice , lest , if our foot slip , we recover not ourselves so easily againe : and we know not , what a providential commission the lord may give satan , to drive us , by his temptations , forward to that , which we never dreamed of , because of our rash and sinful ventureing , and bold hazarding upon sin and known dangers . it is wisdom to resist the beginnings of evil ; then are we strongest , and best able to withstand ; whileas , the more we cede and yeeld , the weaker we become , and the weaker we are , we are the more easily driven downward , and carried away of the winde of temptation . consideration xx. gods way of delivering his people is hid and mysterious . esai . xlv . vers . . verily thou art a god , that hidest thy self . o god of israel the saviour . because right thoughts of gods mysterious wayes of working , and bringing about salvation and deliverance , are useful , in a dark day , we shall speak alittle to this . we finde in scripture frequent mention made of god's hiding himself , . his saints are oft complaining of it iob. : v. . wherefore hidest thou thy face ? so psal. : . & : . & : . and they are making it the matter of their lamentation , and laying it forth , as the ground of their sorrow and griefe . . we finde this dispensation threatned because of sin deut. : . and i will surely hide my face , in that day , for all the evils , which they shall have wrought . . we finde it also accordingly executed because of sin ezek. : . according to their uncleanness , & according to their transgressions have i done unto them , and hid my face from them . so esai . : . for the iniquity of his covetousness was i wroth , and smote him , i hid me and was wroth . see also esai . : vers . & : vers . & : , . . we finde this dispensation accompanied with sad effects : such as ( . ) a not hearing of the praiers of his people esai . : . and when ye spread forth your hands , i will hide mine eyes from you . hence these petitions are put up together to god by the psalmist psal. : , . hear , o lord , when i cry with my voice , and hide not thy face far from me . as upon the other hand , when he heareth the cry of his people , it is an evidence that his face is not hid : yea these are looked on as one thing , so firmly are they knit together psal. : v. . — neither hath he did his face from him ; but when he cried unto him , he heard . ( . ) sad and grievous afflictions , as esai . . . thou hast hid thy face from us , and hast consumed us . ( . sad and grievous afflictions continued , together with a not-regairding , or owning of them , in their afflictions : for so doth the church complaine psal. : wherefore hidest thou thy face , and forgettest our affliction and oppression ? ( . ) trouble and griefe inward psal : ver . . — thou didest hide thy face , and i was troubled . so psal. : v. . lord why castest thou off my soul ? why hidest thou thy face from me ? but this is not the hiding , whereof the prophet in this place esai . : . is speaking : for the hiding here mentioned is of a far other nature , giving us properly to understand , that the lord hath an unseen , unusual , hid , mysterious , sublime , excellent , transcendently and incomprehensibly glorious way of carrying on his work , of bringing about his holy purposes , and of making good his faithful promises : the circumstances of the text do fully make out this to be the true and genuine meaning of the words ; for the whole contexture of what preceedeth and of what followeth , is a masse of gracious promises of great things , which the lord was about to do , in the behalfe of his church and interest ; and the very particular instrument , king cyrus , by whom the lord would begin the recovery of the estate of his church , is designed ; and his prosperous success , in all his attempts , against what stood in his way , foretold ; objections , that might arise in his peoples mindes removed ; and they shamed from their unbeleeving , querrelling , proud and arrogant contending humore : together with remarkable adjuncts , and concomitants of this great change of the church to the better , in their neighbours , aegyptians , ethiopians and sa●…eans ; as also ruine and destruction foretold , to come upon all the enemies . now in the midst of these thoughts , the holy prophet breaketh out into a rapture of admiration , having in these words , an holy ejaculation and apostrophe , as ravished with the thoughts of these great incredible-like and wonderful matters , and the rare and wonderful manner of bringing about this change & outgate , which humane understanding could not comprehend : for as one transported with joy & wondering , he cryeth out , in the midest of these prophecies . verily thou art a god , that hidest thy self o god of israel , the saviour . wherein we may take notice of these foure things . . the frame of the prophet , and the holy disposition of his soul , held forth by this abrupt ejaculation . . the matter or occasion of this rapture and transport , which is twofold ; for ( . ) he seeth god hiding himself ; and ( . ) in that dark and unseen way , he saw him , the god of israel , and the saviour . . the manner of expressing this his admiration , with a verily . . his venting himself thus in the bosome of god. verily , thou art a god &c. as to the first , the frame of soul , which was in the prophet , at this time , we may take notice of these particulars , which may withal point-out our duty , in a sad day . . we see the prophet fixed in the faith and perswasion of the truth of what the lord was here promiseing , concerning his church and people : he was confident and fully perswaded , that the deliverance of the people of god out of the babylonish captivity , in which they were to be , full seventy yeers , would come ; though at this present , while he is getting this discovery and manifestation , there was no appearance of their being brought in bondage , & led away captive out of their own land by the babylonians ; far less of their delivery out of that captivity ; the people being now dwelling in their owne land , & living in peace and quiet , far from any molestation from the caldeans : his faith and perswasion of the truth of what the lord said to him , and by him , was the ground of this his admiration and ravishment : for what we do not beleeve to be true , how rare and uncouth so ever it be , it will not ravish us , nor cause in us a rapture of admiration . hence we see all the sayings of god , how improbable and unlikely so ever they may be , should be embraced with fulness of faith ; we should with abraham rom. : . against hope beleeve in hope ; he did not consider his own body now dead , nor the deadness of sarahs womb , nor did he stagger at the promise of god , through unbeleef ; but was strong in the faith , giving glory to god , and was fully perswaded , that what god had promised , he was able also to performe vers . , , . so no more should we take any notice of the humane improbability , and of the many unlikelyhoods , and of such things , as might , to humane reason , walking upon humane grounds , make the thing promised seem altogether improbable , if not impossible : but , having the firme word of god , who cannot lie , nor change , there to rest , as anchored upon that immovable rock , and ride-out all stormes of carnal reasonings , and corrupt suggestions and temptations of satan . . we see in the prophet , that all the consideration , that he might have had , at this time , of the improbabilities , small appearances , difficulties , yea and incredibilities to humane judgment , standing as mountaines in the way of the charriot of god's faithfulness & truth , coming with salvation to his people , did but contribute to his more firme and fixed gripping of , and cleaving to , the promises and predictions ; and raise in his soul an holy ravishment and rapture of wondering , at this rare and wonderful work of god , which he saw by faith . and this should teach us to take notice of the difficulties , and improbabilities , that seem to us to lye in the way of the accomplishment of the great promises , for no other end than this , that we may become more fixed in the faith thereby , and be raised up to see more of the glorious power , truth , goodness and faithfulness of god , and helped to get a fuller look of god , as incomprehensible in all his wayes . . we may observe here , in the frame of the prophet , that he discovered in god something rare , admirable , excellent and glorious , that ravished him , and transported his soul : he saw a divine , holy mysterie , in god's way : when the way of the lord was , to humane eyes , unclear , dark and cloudy , he saw the glory of god shining forth , with greater brightness and splendour . he saw the lord , while covered , as to his way of working , with a thick cloud , by the eye of faith ; he pierced the clouds , and saw the invisible . thou art a god : nay he , saw , that such a way , whatever the shallow & dim-sighted reason of man might apprehend , concerning it , was god's way ; and had the manifest lineaments of god engraven upon it : he saw that that hid way was god-like ; and these thick clouds , that to humane reason would darken the beauty and lustre of god's glory , did the more set off to him , the divine glory and majesty of god. o what an excellent frame is this ; and how useful and necessary for his people , in a day of clouds and darkness ? and what a sharp eagles-eye must faith have , that can discover glory in obscurity ; and see a rare and singular sight of god , even when he is hiding himself ; and can observe a greater glory , and splendour of excellency , in the clouds and darkness , that are about his throne . how great must the difference be betwixt that sight of god , which a natural eye , measuring things according to the rule of carnal reason , can get of the most refulgent and self-manifesting operations of god ; and that discovery of god , which faith getteth , in those dispensations of god , which have no glory or majesty in them , unto a carnal eye ? how averse and unwilling should the consideration of this make us , to judge of god and of his wayes and doings , by carnal reason ? and how blinde a judge must that be of gods wayes and dispensations ? . we may here take notice , in the prophets frame , that he discovereth , in the wayes of god , about which now his thoughts are occupied , an unsearchable depth , a mystery , and incomprehensibleness : for he is like a man walking into the sea , and findeth it the longer the deeper , and at length is like to drown , and there standeth , and cryeth out , this ocean hath no bottom ; i shall lose my selfe if i go further : he hath been , as it were , wading in his contemplations of the mystery of god's wayes with and about his church and people ; and as one loseing ground , he cryeth out verily thou art a god , that hidest thy self : thy wayes are incomprehensible , unfathomable , and unsearchable . as the apostle paul , in a case not unlike rom. : . — how unsearchable are his judgments , and his wayes past finding out ? david hath an expression not unlike , in his contemplations of god psal. : . great is the lord , and greatly to be praised ; and his greatness is unsearchable ? . it is observable in the prophets frame , that as he discovereth in the wayes of god , which were now the matter of his spiritual meditation , a singular & rare beauty , and divine excellency , a transcendent glory ; so he saw this , while all these wayes of god were covered with clouds , and darkness . even when he was hiding himself , and clouds and darkness were round about him , he saw , that righteousness and judgment were the habitation of his throne ; as it is psal. : . faith can see god in the dark , and discover a god hiding himself : faith can go-in thorow clouds and coverings and dark dispensations , and see the glorious god acting in majesty , and carrying on his work in faithfulness and truth , according to his everlasting purposes , and faithful promises . this should be our study , in the day of god's hiding of himself , as to his visible dispensations , and oùtward work , in the world . . we may here also mark , in the holy prophets frame , a sutable submission of spirit , & holy acquiescence of soul , in this singular and rare way of the lords bringing-about his intended designes ; there is no footstep here of the holy mans murmuring , repining , grudging or quarrelling , at this dark and unseen way of the lord 's ordering his matters ; but on the contrary we may observe , the prophet stouping , & putting his mouth in the dust , sweetly acquescing in , and submitting to the way , howbeit dark , unusual , and compassed with dark clouds , that infinite wisdom thinketh good to take and follow , in carrying on his purposes , and designes of love and mercy , to his people . verily thou art a god , that hidest thy self &c. i see that now , would he say , that i did not observe before ; and i am satisfied : i have nothing to say against it ; i close with it , and am fully content it be so . such a frame would suite us well , let the lord take what way he will , & follow what method he thinketh good : how uncouth and dark so ever it seemeth to us ; yet so far should we be from complaining , or from a quarrelling discontentedness of minde ; that we should heartily , cheerfully , and with full satisfaction of soul comply therewith , in heart , mind and affection . . it is observable also in the holy prophets frame , that notwithstanding of all these interveening clouds of improbabilities & unlikelihoods , and dark dispensations , that would seem to cover and hide the comfortable relation , that god standeth in unto his church and people ; as their covenanted god and saviour ; yet against hope , as to humane appearances , and carnal reasoning , he beleeveth in hope ; and holdeth this fast , that be his dispensations what they will , and be the outward and visible appearances of his owning of and appearing for his people , never so small and inconsiderable ; yet he was , & would be , the god of israel , and the saviour . howbeit the reasonings of flesh and bloud would say , god hath forgotten to be gracious , and his promises fail , and he will be favourable no more , as psal. : v. , , . yet he saw , that his way was in the sanctuary , and in the sea , and his path in the great waters ; and that though his footsteps could not be seen , yet he was leading his people like a flock . v. : , . such actings of faith , in a dark day , would be of great use , & would contribute much to our establishment ; & keep us from staggering , in the day of temptation . . we may take notice here , in this manner of expression , of the burning of the holy mans affections towards god ; these thoughts of the lord's dispensations , whereby he appeared a god like himself , did not alienate his heart from god , nor drive him further from him ; but on the contrary , they did warm his affections more , and draw him nigher unto god ; for he is uttering these his apprehensions of god , and of his way , even unto god himself , saying , verily , thou art a god &c. it is good when our meditations of god , & of his wayes , how uncouth , strange , & unusual so ever they be indeed , or seem to be , work thus upon us , & are accompanied with a powerful attractive vertue , drawing & powerfully inclineing the heart & soul , to approach nigher unto god : and when the lord is rightly seen , in any of his wayes , how dark soever , this will follow upon it ; the heart will be more engadged unto god , & the soul will improve these meditations , to a noble advantage ; and have thereby many sweet occasions of heavenly ejaculations , and of postings of soul toward god. . it is considerable also in the prophets carriage , while he thus uttereth the whole matter of his thoughts , even in the presence of god , and poureth forth his soul into the very bosome of god , that he was real , and single hearted , in all this exercise ; it was not a meer rational discursive contemplation , but a real exercise of soul ; his heart was really & in very deed affected with the mater , verily ( saith he ) thou art a god that hidest thy self & . his declaring of the thoughts of his heart unto god , saith , that he was not formal , superficial , or for a fashion exercised in this case ; but was really exercised therewith at the heart ; his soul was in the meditation ; and he looked upon it , as momentous , and weighty , and as a matter of high concernment . a formal , superficial , indifferent , and cursory contemplation of the works and wayes of the lord , should be hateful to us ; and uprightness , sincerity and reality should appear in all our wayes , and especially while musing & meditating upon the rare passages of god's providence : our heart and soul should be in every thought , for the subject is grave and weighty , and of great concernment . . lastly , it is obvious enough , that the prophet here is in a transport of admiration : he getteth so broad a sight of this majestick and god-like way of carrying on his work , that he is astonished thereat , and ravished with wondering ; and therefore breaketh out , in this holy apostrophe and ejaculation , verily , thou art a god , that hidest thy self &c. never do we get a right look of god , and of his wayes but when the sight thereof raiseth in us an high admiration and wondering ; for it is no common and ordinary thing , that is to be seen in them , when they are seen in the right colours : our not wondering declareth our sight here to be but common and superficial . it was no ordinary thing in the eyes of the jewes , when they saw the man leaping and standing & walking , who had been lame from his mothers womb act. : , . and therefore they were filled with wonder & amazement v. . when david was musing upon the lords alseeing knowledge , he cryeth out psal. : v. . such knowledge is too wonderful for me , it is high , i cannot attain unto it . next , let us consider the matter and occasion of this transport of the holy prophet : what is the thing , which he seeth ; and what are his thoughts busied about , causing this ejaculation ? first . he seeth god hideing himself , next he seeth him hiding himself , even while he is the god of israel and the saviour ; or he seeth him abiding the god israel , and saviour , even while his way is hid , and he will not be seen . as to the first of these , to wit , the lord 's hiding himself , that is , bringing about the promised deliverance , and salvation to his people , in a way not discernable & obvious to the eyes and observation of ▪ every one ; in a way removed from the sight of ordinary beholders ; and as to them hid , dark , under ground , and out of the reach of their perception ; in which is a soveraigne , majestick , kingly and stately procedour to be seen by spiritual eyes ; and only by such , as can see god , while covered with clouds , and thick darkness . and this saith , that howbeit in all the wayes and works of the lord , there is a singular , rare and divine piece of state majesty and glory to be seen by spiritual observers ; yet there is sometimes , in the lords bringing about the deliverance and outgate of his people , so much hid mysteriousness , and majestick imperceptibility , that saith to a gracious observer , that the lord is hiding himself , and carrying on his purposes , and perfecting his work , according to such grounds and rules of divine policy , that every one cannot penetrate thereinto , nor discover his footstpes , nor see distinctly the hand of god , at work . as sometimes wise and great politicians , statsmen , and leaders of armies carry on their designes , in such a way , as ordinary onlookers shall not understand what the matter meaneth , nor what is intended , by what they see done with their eyes ; and the more they carry on their work with success in the dark , and hid from the observation of ordinary spectators , the more do they discover their great wit , and give proof of their dexterity , in the managment of affairs of greatest consequence ; and such under-ground workings , and stratagems , carry on them a special piece of beauty and glory . thus our lord thinketh good sometimes to work , and while working , not let every one see , what he is doing ; but carry on his business , much out of sight , and under ground , and by holy and majestick stratagems ; so as not only enemies shall be ignorant of what he is doing , or about to do ; but many even of his owne followers and friends shall be in the dark . so that the observation of iob. chap. : , . is oft times found to be true , behold i go forward , but he is not there ; and backward but i cannot perceive him , on the left hand , where he doth work , but i cannot behold him ; he hideth himself on the right hand , that i cannot perceive him . as also of the psalmist , psal. : vers . . thy way is in the sea , and thy path in the great waters ; and thy footsteps are not known . as all the wayes , and footsteps of the lord , are full of majesty , and of hid and unseen glory ; and therefore must be sought out of all that take pleasure therein psal. iii : vers . . so that in all of them , the lord is like himself , & acteth like himself ; and every piece of them discover to a spiritual observer the finger of god. so there are some special pieces of work , which are more signal , and remarkable , and wherein the lords gloriously-working hand is less obvious ; and even these works , upon that very account , are in a special manner glorious and majestick ; and of such is the truth in hand to be understood , wherein the lords footsteps are not seen , nor known , nor observable by every one : for further clearing of which point of truth , concerning the lord's thinking good to work ; and yet to hide himself , so as it shall not be observed by every one , that he is indeed working ; we shall mentione some few of these special works of god , that are thus covered with a cloud of majesty , that every one cannot understand the reasons of state , why such and such things are done , or suffered to be done ; nor see the connexion betwixt these actings , and the intended designe : as . when there is not only a seen and palpable disproportion , betwixt the meanes taken and followed , and the end projected or intended ; and an obvious unsutableness of the meanes used unto the designe to be carried on by them : but the work of the lord seemeth to onlookers to crosse and counter-work the intended end . how oft is it seen , that the works of gods providence seem not to run in a subserviency to the bringing effectually about of the promises ; but rather to turn head upon them , and to threaten the utter annulling of them , and rendering of them void , and of no credite ? when the present dispensations of providence are considered , and compared with the great things concerning the kingdom of christ promised ; who can see what rational correspondence they keep , & can observe them smiling one upon another , as fit meanes and the end would do ? nay , who would not say , that these dispensations do rather drive on a direct designe to defeate the promises , who would consult with humane reason ? is not this then a special piece of the lord's work , wherein he hideth himself , and thinketh good to cloath himself with state and majesty , that every one may not be able to prye into the depths of his insinite wisdom ; nor see how all things are laid , and joynted together , with firme bands and ligaments , that cannot be broken or dissolved ; and so have a certaine connexion , with the intended and promised good ? when moses was sent to deliver the people of israel out of aegypt , and to tell them good newes , that the lord had visited them , and looked upon their affliction , and would now rescue and deliver them from their bondage and slavery exod. : v. , . the dispensation , that immediatly followed upon the neck of that , seemed to keep no good correspondence therewith , when their yoke was made heavier , and their bondage more grievous , and their slavery and hard work doubled , by the people of israel their being constrained to seek straw for themselves , without diminishing the tale of their bricks ; and they hereupon , who formerly believed the word of god by moses , and bowed down and worshiped , when they heard the same , now made to say unto moses and aaron exod. : v. . the lord look upon you and judge , because ye have made our savour to be abhorred in the eyes of pharaoh , and in the eyes of his servants , to put a sword in their hand to slay us . yet herein was a piece of that stately working of god , which is full of majesty , which the people could not see ; and which moses himself could not well take up , as his words to god vers. , . evidence , where he saith — lord ! wherefore hast thou so evil intreated this people ? why is it that thou hast sent me ? for since i came to pharaoh , to speak in thy name , he hath done evil to this people ; neither hast thou delivered thy people at all . . when the dispensations of god are such , as even those , whom they most concerne , & who have greatest interest in them , and are most called therefore to understand them , do not know what to say of them ; nor what construction to put upon them ; nor what to gather out of them , not only in particular , but even as to a more general matter ; that is , they shall not know , whether they speak-out mercy , or anger in god towards them . this must be a singular piece of god's hiding himself , and covering himself with a cloud , that no distinct judgment can be made of what he is doing : such was that dispensation , which sampsons father met with : he and his wife could not agree in their judgment , as to what they saw iudg. . manaoh said vers. . we shall surly die , because we have seen god. but his wife , on the contrary , said vers. . if the lord were pleased to kill us , he would not have received a burnt offering , and a meat-offering , at our hands ; neither would he have shewed us all these things , nor would he at this time have told ut such things , as these . so as to that strange and unusual dispensation , which holy iob did meet with , he did not know , what the mind of the lord was , nor what he was intending and driving-at thereby : therefore he resolveth chap. : vers. . to say unto god — shew me wherefore thou contendest with me ; which sheweth , that he was utterly ignorant hereof . . when the lord surprizeth his people with a mercy and a deliverance , and cometh upon them with an unexpected out-gate ; whether ( . ) as to their present frame and fitness for the mercy and delivery ; or ( . ) as to their present hopes and expectation . when first , i say , the lord cometh with a sweet and merciful delivery unto a people , that seem to be in no present capacity for it , as being out of all good frame or fitness , for receiving such a mercy with advantage , because lying in their sin and impenitency ; when the lord cometh with salvation unto such a people , sure , his way must be covered with darkness , and hid from the eyes of beholders , with a clothing of soveraignity ; for who could think , that deliverance were upon its march towards such a people , who are not seeking it , nor turning from their sinful wayes , that the lord may have mercy upon them , according to his usual method and order ? such steps of soveraignity are hid steps of majesty , and full of glory ; and therein the lord is hiding himself , and his way , coming with salvation in an unusual path : as when he saith esai . : , . for the iniquity of his covetousness , i was wroth , and smote him , i hid me and was wroth , and he went on frowardly in the way of his heart , i have seen his wayes , and will heal him : i will lead him also , and restore comforts unto him , and to his mourners . next , when the lord surprizeth a people with a mercy , that they are not in expectation of , nor waiting for , then he acteth , like a stately king , and his way is glorious and hid ; as it was , when the captivity was brought back from babylon , concerning which they say psal. : vers . . when the lord turned again the captivity of zion , we were like them , that dream . it is true , they had good ground to be now looking for their delivery , because of the prophecy of ieremiah , foretelling that after seventy years , they should return back to their owne land ; and daniel understood so much , and thereupon , when the time was approaching , set himself to pray dan. . but as to the generality , they were , in all appearance , little looking for this outgate ; but rather fearing more trouble and vexation , by babylons warrs with the medes and the persians , who were coming against them ; though the name of cyrus , because of what was foretold by esai . ch. . and . might have caused them lift up their heads in hope . but notwithstanding of all this , we see , they were , ( at least as to the generality and bulk of the people ) little looking for an outgate , at this time ; & therefore at the first report of freedom , granted to them to returne , they were like men that dream ; scarce beleeving their owne eyes and eares : at which time , while they were in this dreaming posture , how were they surprized with this mercy ? and how was the way of the lord , in his stately marchings , hid from their eyes ? in reference to this same dispensation of deliverance to his people by crus , is the prophet here crying out thus ; verily thou art a god , that hidest thy self ; as the former part of the chapter , from the beginning , cleareth . . when dispensations , upon the one hand , and the other , say , that in humane probability , there is no appearance , or ground of hope of an outgate , or deliverance ; yet delivery cometh , in an unexpected way ; how hid must the way of the lord then be ? thus he loveth to hide himself , in his advancing with salvation , when there is no appearance to humane consideration , whether mens eye be upon the enemies , or upon the people of god themselves : as to enemies they may ( . ) be strong , mighty , and invincible , the consideration of which might alone be sufficient to dash all hopes ; as who could have thought , that the people of israel , being so under the feet of that mighty monarch pharaoh , could get out of his territories , and be freed of his mighty yoke ? ( . ) they may not only be strong , but prevalent , and prospering in their evil way , all things succeding according to their mind , the lord , as it were , shining upon their counsels , and granting to them their hearts desire , crossing them in none of their wicked interprizes , and designes ; but even suffering them to devise mischiefe upon their bed , and to put it the next day in execution . was it not so with saul , in his wicked persecution of david , oftentimes ? had he him not sometimes in a net , and compassed him about , on all hands , that there was no apparent escaping ? and yet deliverance came . ( . ) they may be also crafty and politick , and lay their traines so sure , that they may think they cannot misgive ; and have all things prepared to their minde , that in a moment , they may blow up his people , that there should not so much , as a memorial of them be left ; and yet be disappointed . the lord , in an unseen way , may bring about his peoples deliverance ; so was it with the people of the iewes , in the dayes of mordecay , when haman had gote a commission sealed by the kings ring , and a decree passed , that might not be ranversed , or recalled , the day appointed , and designed , and that by a lot , as having something like a divine approbation , orders dispatched to put all in execution ; and thus the mine was ready for the springing ; what hop could the poor iewes then have of a delivery ? and yet , behold , the lord was then a god , that hid himself : he was counter-working this myne , and laying a back traine , that might cause it spring back upon the authors ; and so it did , as the storie cleareth . when the enemies thought themselves sure of their designes , and thought it impossible , that their purposes could fail ; behold , the god of israel , the saviour , was hiding himself , and laying an unseen ambush , that cutt them off , who thought to have destroyed the iewes . so upon the other hand , this god will bring about deliverance to his people : when upon their part , there is not one toaken for good , not one thing apparent , that can be a probable ground of hope : as ( . ) when their strength is gone , and there are none shut up or left ; not a man , that might be an hopful instrument , to the fore ; all their valiant men , and men of courage , and such , of whom any thing could be expected , destroyed and taken away ; yet he , who is a god that hideth himself , can come in an unseen way , and loveth to come so ; according to that gracious word deut. vers . . for the lord shall judge his people , and repent himself for his servants , when he seeth that their power is gone , and there is none shut up or left . was it not thus also , in the dayes of deborah , when there was not a spear or sheild seen among fourty thousand in israel ? iudg. : vers . ( . ) when their heart and courage is gone , they are desponding and desparing , and looking on their own case as hopless and helpless ; as it is said of the people of iudah , while in babylon , who said ezek. ▪ v. . — our bones are dried , and our hope is lost , we are cut off for our parts . then , even then ▪ when people can see no hope , he , who hideth himself , can say , prophesie upon these bones , and cause breath enter into them , and bring flesh upon them , and cover them with skin , and put breath in them , that they may live vers. , ▪ , , , &c. and make them a strong army . this is among his hid acts , whereof he hath a rich treasure . . when the meanes , which he putteth his peoples upon , in order to their deliverance and outgate , are such as promise little ●…or nothing , being considered abstractly ; and in themselves , being very unlikely , in humane probability , to effectuate the end designed , then and therein the lord is a god , that hideth himself : as when he commanded iosua and the people to compasse iericho , and to blow with rams horns , who could have thought , that that should have proven an adapted mean , for bringing to the ground the strong wals of the city ? and when esther was imployed to effectuate the ranversing of the decree , given out to destroy all the iewes , who could think , that thereby haman should have been destroyed , and all the enemies of the iewes ? who would have thought , that the stirpling , david , should have killed the great goliah , & thereby brought about the defeate of the mighty army of the philistines ? thus oftentimes the lord maketh use of most unlikely and improbable meanes , that the excellency of the power , and the glory , may be his : and he cometh thus in a dark cloud , with salvation , without observation , that his hand may more eminently appear and be observed , and his salvation be more conspicuous . . when some very hopful beginning of a good work of reformation meeteth with an unexpected stop , and impediment to retard it ; this is one of the wayes , wherein the lord chooseth , to hide himself and his work ; then is his way covered with a cloud , and his footsteps cannot be seen . thus it was , when contrary orders came to stop the building of the temple , after the peoples return from captivity ; as we read in the book of ezra ; whereby that necessary work , so much desired , prayed for , hoped for , and with such earnestness begun , was for a considerable time retarded . thus was it also , when david was about the bringing up of the ark , out of kirjath iearim to set it in its place , in the midst of the tabernacle , that was pitched for it ; and had for this end assembled the body of the people of israel , and all the chosen men of israel , thirtie thousand ; and was now rejoiceing before the lord , playing before him , on all manner of instruments ; then , even then , is there an unexpected stop put to the work ; for when they were advanced to nachons threshing floor , vzzah , one of the sones of abinadab , put forth , in his simplicity , his hand to the ark of god , and took hold of it , for the oxen shook it ; and upon this , the anger of the lord was kindled against vzzah , and god smote him there , for his errour , and there he died by the ark of god sam. : vers . , . and upon this , the work is stayed ; for david was afrayed of the lord , that day ; and would not remove the ark unto him , unto the city of david ; but carried it aside unto the house of obed edom , the gittite , where it stayed full three moneths , vers. , , , . see chron. . . when even the godly are left of god , to take such courses , as do provoke god to anger , prove stumbling blocks to the godly , and a strengthening of the wicked , in their evil wayes ; and to bring wrath upon the land ; then doth the lord hide himself , and hath his way in the sea ; for who can consider this dispensation ▪ and not be astonied ? are the reasons hereof obvious to all ? is there not something singular , uncouth , and rare , in this dispensation ? thus was it , when the lord left gideon to make that ephod , which proved a snare to him and to his house , and an occasion of sin to the land ; for it is said ▪ all israel went thither a whoreing after it iudg. : vers . . and this was , when the lord had wrought a great deliverance by him , and had subdued midian ; so that they lifted up their heads , no more . thus also was it , when the lord left aaron to make that calfe , in the wilderness , that brought so much sin and wrath upon the people , as we see exod. , and . deut. : vers . , — . thus was it also , when the lord suffered david to number the people , & moved him , as it is said sam. : vers . . or suffered satan to stand up to provoke him thereunto , as it is said chron. : vers , . a deed that cost israel dear ; for therefore the lord sent a pestilence , that destroyed , in three dayes , seventy thousand men chron. : v. . ▪ sam. . . . so we may conceive the lord to be a god that hideth himself , when we see wicked enemies imployed , and actively bestirring themselves , in carrying forward the lords work : it is true , when these enemies are most active , in carrying on their wicked designes , and malicious purposes ; the lord , who overruleth all , as the great master of work , turneth their desperat wickedness to good , and in his holy wisdom , and by his irresistible power , maketh that contribute to his ends ; and to the carrying-on of his holy designes ; for he hath a wheel in the midst of all their wheels : and in this , the lords way is indeed in the deep waters , so that enemies cannot perceive this ; and his own people are oft in the mist ; and through unbeleefe , and faithless fear , have oftentimes unsutable thoughts of god , and of his way . but the thing that we are now speaking of , is a passage of the lords providence , that is more rare and observable ; when , to wit , the lord will force and necessitate enemies to do that , which is a manifest and plaine setting forward of his work , contrare to their owne wills and inclinations ; as when the philistines were constrained to send home the ark to israel againe sam. : this was a majestick piece of providence : and that , which made the way of the lord more hid here , was this , that the lord would rather bring home the ark thus , than employ the israelites themselves , and send them forth to recover the ark by a glorious victory over the philistines . we would readily think , that he should rather have done this ; but he is a god that hideth himself ; and chooseth what way he thinketh meet . . the lord manifesteth himself to be a god that hideth himself , in his workings ; when in his holy providence he delayeth , procrastinateth , and suffereth his intended and promised work to meet with retarding hinderances and impediments : we would think , that when the lord did so wonderfully and with such an outstretched arme bring the people of israel out of the furnace of aegypt , to the end he might make good his promise to abraham , and put his posterity , according to his faithful word , in possession of that promised land ; he should incontinent , after he had brought them thorow the red sea , and brought them to the very border of canaan , have entered them into canaan : yet we see , he caused them to wander in a waste houling wilderness fourtie years . againe , when he brought them over jordan , we would think he should in all haste , with great expedition have destroyed the canaanites , that in a short time israel might have had peacable possession of the whole land : yet we see , the lord thought good to do other wayes . and how many a time , doth he think good to exercise the patience and faith of his people ; and for this end delay the carrying on and perfecting of the work he intendeth ? and this he doth , not for want of strength to go over all opposition ; nor for want of wisdom , as if he were put to new resolutions , and to a stand , in carrying-on his old purposes : but that he may give proof of his majestick soveraignity ; and shew how stately and glorious he is in his operations , performing all , according to the counsel of his own will ; cutting short his work , when we might think , it could not be finished , in haste ; and againe drawing it forth to a longer period of time , when we would think , that all things cry for his hastning of it . . the lord hideth himself , in his workings , when he suffereth enemies at once to destroy and overthrow a work , that hath been long in building , and hath been carried-on with much trouble , toile , work and care , by prayers , fastings , and blood . we understand not , what that meaneth , which the lord saith by ieremiah , unto baruch ier. : . — behold , that which i have built , will i break down ; and that which i have planted , i will pluck up , even this whole land . but this is a piece of his working , who loveth sometimes to be a god that hideth himself . it is a sad complaint , which the church hath psal. : vers . , , , , . thine enemies roar in the midst of thy congregations , they set up their ensignes for signes . a man was famous , according as he had lifted up axes upon the thick trees : but now they break down the carved work thereof at once , with axes and hammers . they have cast fire into thy sanctuary . — they said in their hearts , let us destroy them together . they have burnt up all the synagogues of god in the land. thus was there more destroyed in one year , than was built-up in many . is not our lord , in such a case , a god , that hideth himself ? who can see thorow such a dispensation , as this ? . there is a time also , in which we may say , the lord is a god , that hideth himself ; and that is , when his dispensations are so mixed and composed , to speak so , of mercy and judgment , that people shall not know , which to regaird most ; or what to judge of the complex business . as it was when the ark came to the bethshemites , there was great joy , and offering of brunt offerings , and sacrificeing of sacrifices , sam. : vers . , . but behold , ere the day was ended , their mourning was as great as their joy ; for the lord slew fifty thousand and threescore and ten men , because they had looked into the ark of the lord v. whereupon the people lamented , because the lord had smitten them , with a great slaughter ; and they said vers . . who is able to stand before this holy lord god ; and to whom shall he go up from us ? a wonderful dispensation , wherein the lord shewed himself to be a god , that hideth himself . . we may adde to these another case , in which , the lord may be looked upon , as one that hideth himself ; and that is , when he is unwilling to make use of holy and useful instruments , of whom much might be expected , and who would willingly spend themselves , and be spent in the service of the lord. as the lord thinketh good to make use of instruments , in his work ; so it is an hopeful business , when the lord raiseth up , fitteth and animateth instruments , for carrying on of his work ; and the lord is then appearing in his power , on the head of his work : but when he saith , by his dispensations , that he will not make use of hopful , and steadable instruments , for beginning or carrying on of his work , then he is , as it were , hid , and his footsteps cannot be seen . whether ( . ) he expresly declareth , that he will not make use of such or such a worthy instrument , that would gladly be imployed in the work ; as when david did so earnestly desire to be imployed in building of gods house ; yet the lord said , he should not build him an house : he would not have that service from him , sam. . but would employ one out of his loines for that end ; and david must be content to prepare money and materials for the work . or ( . ) when the lord taketh away instruments , before their work be ended ; as he did moses , who would faine have passed over iordan , to have seen that good land , and have perfected his work of leading the people thereinto or ( . ) when he suffereth worthy and eminent instruments to be snatcht away basely and unworthily ; as we see in iohn baptist , a man that had not a marrow that day upon the face of the earth ; the only forerunner of christ ; greater then any prophet , that was before him ; and a man that had done much good ; yet see how unworthily he is taken away ; he is cast in prison , and at the desire of a light dancing damesel , prompted thereto by a base and unworthy harlot ; and taken away in a most unworthy manner , murthered in his prison , and his head given as a propine and satisfying gift to that girle . what a wonderful dispensation was this , that the lord should suffer them to do to this non-such and eminent man , even what they would , and listed ? but in these and the like workings of the lord , he is a god that hideth himself . we have thus declared how the lord is a god , that hideth himself , even when he is about to do good to , and to deliver his people ; and have , for further clearing and explaining of the mater , given some instances of cases , wherein the lord may be said to be a god hiding himself . if we should now enquire , why and for what reasons doth the lord choose to work so , and bring about deliverance to his people , in such an hid and unobservable manner ? it should satisfie us for an answere . that thus it pleaseth him to do , for his own glorious ends , which we may not too curiously prye into : yet seing all that god doth , is done in great wisdom , both for matter , and method ; and for holy ends , which his word mentioneth ; we may so far , with soberness and humility , enquire into these ; to the end , we may be able to observe something of the wise & holy workings of god , and so be in better case , with knowledge & understanding , to carry ourselves as christians , with a sutable frame and disposition . to the question then , why the lord thinketh good to follow this way ? we answer , he doth it for great and weighty reasons , partly ( . ) concerning himself ; partly ( . ) concerning enemies : and partly ( . ) concerning his own people . as to the first , the reasons concerning himself , we may take notice of these . . the lord thinketh good , to bring about his purposes of delivering his people , in an hid , unseen , and unobservable way , that he may shew forth the glory of his soveraignity , who chooseth wayes and methods , as he pleaseth ; and doth , as whatever he will , so after what manner he will , in heaven and in earth ; and is not obliged to follow ordinary methods , or to walk in beaten and troden paths ; but to do what beseemeth a great king and a royal soveraigne , who giveth not an account of any of his matters ; whose will is a law to us , and a rule ( to speak so ) to himself . hence , in this same chapter esai . . is this so oft repeated , i am the lord , and none else . vers . , , , . hereby laying down the ground of his so acting ; and quieting his peoples mindes , and stilling their thoughts , concerning this matter . . the lord thinketh good to trade in such an unseen way , that spiritual e●…es may the more see , that it is he , even he , who is god , and there is none else ; that it is he , who formeth the light and crea●…eth darkness , who maketh peace and createth evil ; and is the lord , who doth all these things vers . . wherein should it appear , that he were jehovah , if , in all things , he should work according to the thoughts and imaginations of men ? is not this a manifest proof of his being god , when his wayes and actings transcend our comprehensions ? though in all his wayes and workings , he is god , and worketh and doth like himself , even in such as are most ordinary and obvious ; and a spiritual eye can discerne and espve something truely divine , & the marks of a divine hand ; there yet when his way is in the deep waters , and his foot-steps cannot be seen , he acteth in a manner more like himself , like one , who is indeed god , and whose wayes are beyond and above the reach of men , the wisest , and holiest of men ; and then may all have ground to say , this is the finger of god , as the magicians of egypt said , when the lord did somethings , which they with all their inchantments could not imitate exod. : , . . the lord chooseth this way , to give some signal proof of his wisdom ; if statsmen should mannage and carry-on their affairs of state , alwayes in such an open and plaine manner , that every plaine and simple man , that knoweth nothing of the intrigues of state , should be able to discerne their motions , designes and all their contrivances , they would not give great proof of their state wisdom and policy . and if a commander and leader of an army should so manage all his affairs , in that conduct , that the meanest souldier should be able to discover and understand all his designes , and stratagems ; he should give but a sory proof of his singular dexterity in conduct . but when the statsman , and the commander in chiefe so carry on their projects , that few or none can well understand what their designe and intention is , then a demonstration is given of their ability , wisdom and accomplishment , for such places of power and trust . so when the lord hideth his holy purposes and projects , and acteth so , as ordinary on-lookers will suppose & imagine that he is going east , when he mindeth to march west ward ; and even many of his own will think , that he is about to destroy his work and people , when he is upon his way to raise them up , and set them on high , and to destroy the adversarieship and thigh , then his deep and unsearchable wisdom appeareth . then it appeareth , that he also is wise esai . : . iob gote a sight of this , in the lords rare works of providence iob. : , . to the end ; and therefore saith , with the ancient is wisdom , and in length of dayes understanding , with him is wisdom and strength , he hath counsel and un derstanding . so paul gote such a sight of this , that made him cry out rom. : . o the depth of the riches both of the wisdom and knowledge of god ? how unsearchable are his judgments , and his wayes past finding out ? . hereby also the lord giveth a clear demonstration of his faithfulness and truth . if he were carrying-on the accomplishment of his promises and purposes of good towards his people , in a visible , discernable and obvious manner , folks would have but an ordinary and cursory observation of his faithfulness ; and their hearts accordingly would be but in an ordinary manner affected , and they moved but to praise and blesse him therefore , of course ; for , remarking nothing singular , their hearts would not be raised-up , above what is usual and ordinarie , to admire & extol him , upon that account . but when he followeth another method , & taketh an unusual course , to bring about his grand designes , and such a course , as whereby enemies might think , he did not see , nor regard , he would never come to helpe his people , the day was theirs , they should prosper , and never be moved ; for there is no appearance , or probability , might they think , that ever the case shall alter , & our affairs be overturned ; & upon the other hand , whereby his owne people might s●…e no visible or probable ground of hope , that the promises should be accomplished , & the word of the lord should take effect ; then his appearance with salvation , after he had wrought so long under ground , & out of sight , & all hop was gone from them , & fear from the enemie , is much more remarkable ; & his faithfulness shineth forth with a more then ordinary glance and lustre : it cometh forth then with a witness : then they see and say , that his faithfulness is unto the clouds psal. : . that his righteousness is like the great mountains , and his judgments are a great depth vers . . and that his faithfulness is unto all generations psal. : . so that no vicissitudes , or changes here below , can alter him ; no delay of time or procrastination , or the like , can make any alteration in him ; for his faithfulness is unto all generations . then will they praise his truth psal. ●… : . but next as to such grounds , and reasons hereof , as concerne enemies , we may take notice of these . he cometh with deliverance unto his people , in a way not obvious nor observable , that enemies may appear in their own colours ; and give a plaine and open discovery of the latent malice and wickedness of their heart against the people of god : if the lord did alwayes appear openly and manifestly , in the behalfe of his owne ; & let all the world see , that he owned them for his people ; and would suffer none to do them harme ; the malice and wickedness of many latent enemies , who can speak with their mouth smooth words , smoother than butter , and softer than oile , when war is in their heart , & drawn swords psal. : . would not appear : but when the lord hideth himself , and goeth out of sight , then they say , as it is psal. : . god hath forsaken him , persecute and take him ; for there is none to deliver . because they say in their heart , god hath forgotten , he hideth his face , he will never see ; therefore their mouth is full of cursing and deceit and fraud ; under their tongue is mischiefe and vanity ; they sit in the lurking places of the villages , in the secret places do they murder the innocent ; their eyes are privily set against the poor &c. psalm : vers , , , . . the lord maketh choise of this manner of way of appearing , and working for his people , that enemies may be judicially hardened , in their wicked course of opposition to his interest and people ; & so fitted for the fatal blow of god's justice . as it was with pharaoh , when the plagues were taken off , and god's terrour removed out of sight , he became alwayes thereupon more hardened in his wickedness against god and his people ; and thereafter when he saw , that the people of israel were ensnared betwixt mountains and the sea , and so judged , that god had left them , or could not helpe them , then his heart was hardened unto a peremptory resolution , to pursue and take them , even through the red sea , and there the wrath of god fell upon him , and all his army . . the lord carrieth on his work thus , that the ruine of the enemies may be the more signal and remarkable , and the hand of god manifestly seen therein , when they are puft up with pride , and think no hand can reach them , they are beyond all hazard ; no appearance is there of any thing , that can put the least demurre unto their wicked proceedings : the blow becometh the more remarkable , them ore surprizing , and unexpected that it is : such was that fatal blow , that came on pharaoh , and his hoste ; and on belshazzar , when ravelling with his nobles , wives and concubines , and profaning the holy vessels of the house of the lord dan. . . the lord thinketh good to follow this way : that he may , the more observably , fill the faces of his enemies with shame and confusion : therefore he he will suffer them to carry on their designes , to lay their mines close , to prepare all , so that nothing may seem to remaine , but putting fire to the traine , that they may blow up the interest and people of god , in a moment ; and when they think all is ready , give them a fearful disappointment ; and withal let them see , that he , who is the watchman of israel , hath seen what they have been doing , all that time , in secret , and hath been counter-working their devices , and undermineing their mines , when he shall cause their mine spring back upon themselves ; and thus cover their faces with shame and confusion ; when they shall see , that it is the hand of god , that hath done it , defeating their plots and devices , which were laid and carried-on with such secrecy , and with such providential foresight , and rational security ; that nothing but the immediat hand of god could frustrat and defeate them . was it not so with hamans device and bloody plot , to cut off all the iewes ? and how shamfully came he off ? thus the lord destroyeth the wisdom of the wise esai . : . . the lord taketh this way , to the end , he may shame ( if it can be ) those enemies from their wicked atheistical thoughts concerning him ; that they may know , that there is a god , that ruleth in the earth ; a god that careth for his people , & watcheth over his inheritance ; or else , they may be rendered the more inexcusable , in the day of their appearance before god. thus the lord will consume such , as belch out with their mouth , have swords in their lips , and say , who doth hear ? that they may know , that god ruleth in jacob , unto the ends of earth psal. : , . an eminent place for this we have esai . . the lord hid himself , so that his people became a prey , and were captives ; yet saith the lord vers . , , . shall the prey be taken from the mighty ; or the lawful captive delivered ? but thus saith the lord , even the captives of the mighty shall be taken away , and the prey of the terrible shall be delivered &c. and what then ? and all flesh shall know , that i the lord am thy saviour , and thy redeemer , the mighty one of iacoh . . the lord thinketh fit to follow this way , that hypocrites , and such as are not heart friends to him & his cause , may be discovered , may fall off , and so appear to be what indeed they are . if the lord were alwayes appearing for his people , when ever they began to be in a straite , and visibly making bare his arme , in their behalfe , many hollow hearted & false friends would take part with them , and stay among them , and seem to love and favoure them ; therefore , that they may be made manifest , the lord hideth himself , and appeareth not so openly for his friends ; but suffereth them to fall under the feet of enemies , who oppress them , and all that take their part ; which occasioneth their stepping aside , & turning away from the truth , as not being reconciled with the crosse , nor loving christ , and his people so , as to take a share with them in the affliction and bondage . how many , who appeared zealous , in a faire day , will turn about , and side with wicked and evil doers , to be free of the crosse ; and when they see no foot-steps more of the lords appearing for his work and interest ? on the other hand , in the third place , the lord thinks good , to follow this way , for some good ends , in reference to his own people : as . the lord doth thus , that he may discover the hid corruption , that lurketh in his own people , which in a fair day , when he is upon their head , marching through the host of the enemie , and tradeing them under foot , who oppressed his people , and keept them at under , will lye at the bottome , and not appear . as ( . ) vnbeleefe , when the arme of the lord is revealed , they cannot then but beleeve , that he is the lord , and the god of his people ; they cannot then have the least doubt about this : but many doubts , questions , scruples and hesitations , will arise in their soul , when the lord's face is hid , and he appeareth not in behalfe of his afflicted people and interest : the disciples did openly enough professe their faith in christ , as the messiah , & the son of the living god , while was with them , he working miracles before their eyes ; but when once he was crucified , dead and buried , thomas would not beleeve , no not though the other disciples had told him , that they had seen the lord ; nor would he beleeve , as he said expresly himself , unless he should see , in his hand , the print of the nails , and put his finger in the print of the nails , and thrust his hand , in his side ioh. : . and what unbeleefe these disciples vented , who were going to emmaus , unto the lord himself , whom they knew not , we may see luk. : . and may gather from christ's sharpe rebuke vers . , . o fools and slow of heart to beleeve all , that the prophets have spoken : ought not christ to have suffered these things , and to have entered into his glory ? ( . ) fainting of heart . so long as the shipe saileth faire before the winde , a raw sea-man will have courage enough : men at christ's back , who have not yet had a storme blowing in their face , will be as stout as peter , who nothing doubted , but he would lay down his life for his master ; who yet , when the lord is out of sight ; and his cause seemeth to be upon the declineing hand , will shrink and turn back , at a very small temptation : as peter did deny his master , and that with cursing and swearing , at the very word of a damsel . ( ) self love is another evil , that such a day as this will discover : many will appear very self denied , and willing to hazard all for christ and his cause , in a faire day , who , when a storme cometh , will be unwilling enough to cast their goods over board to save the shipe : in a day , when the lord is hiding himself , many will seek to save skin and life , by such indirect courses , as sometime they would have been ashamed of . ( . ) impatience : how doth the heart of many too often say little less , than that graceless king said , this evil is of the lord , why should i waite any longer for the lord ? king. : vers . . such expressions , as that good man had , in that dark day , do evince this sufficiently psal. : v. , , . will the lord cast off for ever ? and will he be favourable no more ? is his mercy clean gone for ever ? doth his promise fail for evermore ? hath god forgotten to be gracious ? hath he in anger shut up his tender mercies ? . the lord followeth this way and methode , that he may put his people to the trial and exercise of the graces of his spirit ; such as these ( . ) their faith in him , and in his word and promise : it is no great art or difficulty to beleeve , that god will make good his promise , when he is , in the sight of all beholders , most manifestly accomplishing whatever he said and promised : but for abraham to beleeve , that in his seed all the nations of the earth should be blessed , and that his seed should be multiplied , as the stars of the heaven , for multitude , when he had not one child , and himself was stricken in years , his body now as good as dead , he being about an hundered yeers old , and when sarahs womb was also dead ; that was faith ; then his faith appeared , while he against hope beleeved in hope , when he staggered not at the promise of god , through unbeleefe , but was strong in the faith giving glory to god ; for he was fully perswaded , that what god had promised , he was able also to perform rom : vers . , , , . againe , it was no great matter for abraham to beleeve , that it would be , as the lord had said , when sarah was with childe , & had brought forth her son , and he was healthy and thriving ; but to beleeve the accomplishment of the promise , when god said unto him , go offer up thy son , thy only son isaac , there was faith , accounting that god was able to raise him up from the dead , heb. : vers . . thus faith is both tried and exercised . ( . ) patience is also tried and exercised , when the lord is out of sight , & seemeth to say , he will not yet come , the time is not yet come : we oft cry out , how long will the lord hide his face ; not so much out of an earnest love and desire to see his face againe , as out of impatience psal vers . . and : v. . and : . and : . iob. : v. . hab. . v. . the lord will thus teach his people to stand upon their watch , and upon the watch towr , till the vision , that is yet for an appointed time , and tarrieth , shall speak hab. : vers . , . ( . ) to try and exercise their hope : for that is the fit time for the exercise of this grace , when humane appearance and probability faileth , and when the lord hideth himself , and delayeth his coming rom. : v. , . for usually then people are ready to say , there is no hope esa. : . & our hope is lost ezek. : . what is my strength ( said holy iob ch. : . ) that i should hope ? it is good in such a case , to say , with the church lam. : . the lord is my portion , therefore will i hope in him. ( . ) to try and exercise their submission to and dependance upon him. that they may learne to carry as humble children ; that they may say with david , psal. . lord my heart is not haughty , nor mine eyes lof●…y . neither do i exercise my self in great matters , or in things too high for me . surely , i have behaved and quieted myself , as a childe , that is weaned of his mother , my soul is as a weaned childe : and so hope in the lord , not arrogantly set limites unto the holy one of israel , nor prescribe a way , that he must follow ; but leave him to follow his own way and method , with due submission and dependance , laying the hand upon the mouth , when he is pleased to hide himself , and to take another way , then we would possibly wish , or desire . ( . ) to try & exercise their diligence and constancy , in prayer and watchfulness . as when the master delayeth his coming ; so when he hideth himself , as if he were not coming , or would not come , many are ready to fall from duty , and fall a beating their fellow servants , and to eating and drinking &c. mat. : , . therefore the lord will have all his people set a watching , as not knowing what houre , or after what manner he will come ; and to exercise them in this duty of watchfulness and diligence ; he will come , and not let them know of his coming , nor tell them when , or after what manner he will come . the consideration of this should , in general , teach all his people , as upon the one hand to guard against , and bewar of these evils mentioned , which satan and corruption , upon occasion of the lords hiding of his way , and keeping himself under clouds , after the manner mentioned , doth provoke & stirre up the soul unto ; so , upon the other hand , to minde & faithfully set about the duties mentioned , which are especially called for , at such a time . but more particularly we may mentione some duties , and recommend them to the practice of his people , in such a day , as this : as . this dispensation calleth upon all gods people , to be observing the lord in all his wayes and actions , and to mark his footsteps , even when they can not be seen ; to observe his stately goings , in majestie , like a prince , that will not walk in the view of every common subject , nor suffer every mean person to be privie to his secrets of state. these rare and unusual works of the lord call for more then ordinary observation . it is a mark of graceless persons , and a sin bringing-on sad and ruineing strokes , to consider none of gods wayes iob. : vers . , . that is a divine precept prov. : . my son give me thy heart , and let thine eyes observe my wayes shewing that this is the duty of all the children of god , as to observe the precepts of god , so also his wayes and workings ; and that it can be performed a right only by such , whose hearts are given away to god ; and that it argueth an heart fixed upon , and united to god , as being a native and kindly consequent thereof . at the end of a large historical narration of many remarkeable passages of the lord's providence , the holy psalmist thus concludeth psal. . vers . last . who so is wise , and will observe these things , even they shall understand the loving kindness of the lord. showing what the spiritually wise will do , and what advantage they will have by thus considering the singular wayes of the lord. this considering of the wayes , and workings of the lord , comprehendeth these things , ( . ) a beleeving that god , howbeit unseen , yet is working ; though clouds hide him out of their sight ; yet they do not hinder him from working ; he is working , though we perceive him not . ( . ) a musing and pondering and dwelling on the thoughts of god and his wayes . as when the lord saith psal , . consider this , ye that forget god , he presseth them to a serious meditation and pondering of what was said . ( ) a seeing and observing of a stately majesty , in the lords carrying on his work , after such an hid manner . ( . ) a passing of a sutable and wise judgment on what he is doing , construeing all to the best . this is to consider wisely of his doing , as psal. : vers . . ( . ) a serious observing of every discovery or appearance , or speaking effect of the lord 's working , to the end they may speak thereof to others , and declare the work of the lord , and be confirmed in their faith and hope , and encouraged to waite . . in such an hiding time , when the lord is pleased to hold secret councel , and to act and carry on his stratagems , accordingly , it becometh all his people , to act faith and fear ; faith , to beleeve in hope against hope ; and fear , to stoup and stand in awe ; knowing that he is god , and will act like himself : how happy is it to get a sight of an absolute , invisible soveraigne , when he is hiding himself , as a stately prince ? . as in a time of darkness , when his people sit in darkness , and have no light , they are called to stay themselves upon god , esai . . so in a time , wherein the lord is walking out of sight , and no man seeth what he is doing , his people are called to live by faith . now the just shall live by faith heb. . when was this ? when he , who should come , was not yet come : and there was little appearance of his coming when the vision was not yet speaking hab. : vers . , . . waiting , is especially called for , at his peoples hand , in such a day ; which includeth the exercise of faith , hop and patience ; faith , to realize the thing promised , and give an objective being ( as it were ) to that which is not visible , in it self , nor apparent ; hope , to embrace , and to stretch forth the armes to lay hold on what is promised ; and patience , to keep the beleever in the possession of his soul , in the meane time . this was the resolution of the holy prophet esaias chap. : vers . . and i will wait upon the lord , that hideth his face from the house of iacob : and i will look for him . . it is the duty of his people in such a day , wherein the lord is hiding himself , and is walking and working under clouds ; to be stooping and adoreing ; which comprehendeth these duties following , ( . ) not to quarrel with , nor to grudge , fret , nor repine at the lords taking of this course , for the glory of his own name . ( . ) to look upon and consider him , as one , whose wayes are unsearchable , and past finding-out : as perceiving depths that are unsearchable , in all his wayes . ( . ) upon this account , to look and consider upon his wayes with fear , dread and reverence . ( . ) to beware to set limites to the holy one of israel ; or to conclude that he will not come to save his people and inheritance , because he cometh not in the way , which we imagine he must come ; as if infinite wisdom could not finde out wayes , beyond what ever we can imagine . ( . ) to have high and sublime thoughts of him , and to speak of him , as such an high and exalted prince , whose wayes are out of our reach , and beyond all our apprehensions . . his children would , in such a day , labour to li●…e nigh god by faith : that hereby ( . ) they may be keeped from fainting , while compassed with darkness , assaulted with satans temptations , who then will be busie tempting gods people , to say , there is no hope now , god hath forsaken the earth ; he will returne no more . ( . ) they may be keeped from siding with the workers of iniquity , and from turning aside to evil courses , because there is no manifest appearance of the lord 's returning to rid his people out of thraldom , and to break the power of the adversary . ( . ) they may get some discoveries , now and then , as the lord seeth good to grant them , of god , even while hideing himself , which may endear him unto their soul , and warm their heart towards him : such as live thus by faith nigh to god , in such a day , are faire to see that , which others , living at a distance , shall not partake of . ( ) they may be led of god , by an unseen hand , in such a dark day ; for the meek will he guide in judgment , and the meek will he teach his way , psal. : v. . and the secret of the lord is with them , that fear him vers . . we come next to speak to the second particular , which the prophet discovered through this thick cloud : he saw this hid god to be the god of israel , & the saviour ; and he owned him , as such ; and spoke and prayed to him , as such : from whence we may observe these three things , first , that all the darks and hidden passages of the dispensations of the lord about his people , do not alter or change his relation to and covenant-interest in his people . a forsaking god can and will be a beleevers god , notwithstanding thereof psal. : v. . my god , my god , why hast thou forsaken me ? this holdeth true of a church , ay and while he give her a bill of divorce , and excommunicate her , after she hath proven obstinate and incurable in her wickedness : hence we finde the lord so often owning a wicked and sinful people , as his , as psal. : vers . . hear , o my people , and i will speak , o israel , and i will testifie against thee , i am god , thy god : and yet the following verses declare how unlike to his people they were , and it holdeth alwayes true of beleevers , who have closed a covenant with him by faith : and that upon these grounds , . the unchangablness of his purposes , which alter not , according as outward dispensations change ; but are stable as mountains , and as rocks in the sea , that are not moved for all the motion of the sea about them , and all changes of tides , and tempests : hence , whom he loveth , he loveth to the end ioh. : vers . . he is no changling in his love , it is like himself , unalterable . hence also his gifts and calling are said to be without repentance rom. : vers . . and , which is very remarkable ; this is spoken concerning the lords purpose of calling home the people of the iewes , who have been lying under the weight of their own doom and imprecation ; and are yet as unlike to be delivered , as ever , of whom the apostle saith , that though as concerning the gospel , they are enemies for our sakes , yet as touching the election , they are beloved for the fathers vers. . and as a confirmation of which , he addeth , for the gifts and callings of god , ( or the gift of the calling of god ) are without repentance . so that the purposed gifts , or intended callings of god will , and must be ; the lord not being as man , that he should repent . a balaam , when he took up his parable , could say , numb . : . god is not a man , that he should lie , neither the son of man , that he should repent : hath he said and shall he not do ? or , hath he not spoken , and shall he not make it good ? so said the prophet samuel sam. : vers . . and also the strength ( or the eternity and victory ) of israel will not lie , nor repent ; for he is not a man , that he should repent . and this abideth firme , notwithstanding that sometimes we read of gods repentings , which is only to import the change of his outward dispensations , sometimes to the better deut. : vers . . iudg. : vers . . exod. : . sam. : . chron. : . ier. . v. . psal. : . amos. : , . ion. : vers . . sometimes to the worse gen : vers . . sam. : vers . . and so is spoken of god after the manner of men , who evidence the change of their minde , by the change of their outward carriage , way and work . man is a changable creature ; but with god there is no variableness , nor shadow of turning iam. : . hence the lord saith of himself , i am god , and change not . mal. : . . the covenant , in which this relation and interest is offered and accepted , is an unchangable covenant . hence we finde it called an everlasting covenant , ordered in all things , and sure sam. : vers . . so esai . : . and : vers . . ier. : v. . ezech. . vers . . heb. : . it is an everlasting covenant , and all things , promised and held-forth in this covenant , are the sure mercies of david esai . : . act. : . and therefore , seing all the dispensations of god , in and about his church and people , turn upon this wheel , and run into this channel of mercy , being parts or appendices of the sure mercies of david , they can make no change or alteration in the fountaine , out of which they all spring ; water , coming out of one & the same fountaine , may run in diverse channels , some greater , and some lesse , & these channels may at length run to a great distance from other , and the water in them may not be alike clear and free of mud ; and yet all this diversity , and difference , can make no difference or alteration in the spring , and wels head . . nay , all those various and discrepant dispensations are but pieces and parts of that one grand designe , which the lord is prosecuting ; to wit , the glorifying of his great name and free grace , in the salvation of his church and people through jesus christ : and therefore , the difference or alteration , that is apparent in & among them , is so far from giving ground , to inferre any mutation of the lords interest in , and relation to his people ; that to a spiritual , seeing and beleeving eye , they do the rather and the more confirme the same ; because such an eye will see the connexion betwixt all these as meanes , and the great end designed ; and will see , that they are all subordinat unto , and are concurring effectually , in their subordinat place , to the securing of the end intended , in which they are all meeting together , as lines in a center drawn from the circumference . . fountaine love runneth along , in all these various dispensations , & so modifieth , tempereth , qualifieth , and ordereth them , that they can make no breach upon that firme and everlasting relation ; nor work any substantial change in the state and condition of his people : scourges and chastisments are not a casting out of the house , and a disinheriting ; but flow from , and are qualified by fatherly love and care , whatever the witless child suppose , or imagine : whom the lord loveth , he chasteneth , and scourgeth every son , whom he receiveth , heb. . . prov. . . . so is it contracted , in the covenant of redemption , betwixt jehovah and the mediator psal. : , , , , , if his children forsake my law , and walk not in my judgments ; if they break my statutes , and keep not my commandments . then will i visite their transgression with the rod , and their iniquity with stripes : nevertheless my loving kindness will i not utterly take from him , nor suffer my faithfulness to fail . my covenant will i not break , nor alter the thing that is gone out of my lips . the accomplishment therefore of this . article of that covenant , is rather a proof and confirmation of its stability , and inviolableness ; and consequently of the permanency of the relation and state , than of any change and alteration in the same ; and all the changes of the dispensations of the lord towards his people , should rather confirm them , in the faith of this , than raise doubts or jealousies in their minds . from whence , by way of use , we may see , how reprovable many even of the children of god are , who measure gods love , by these outward dispensations ; & accordingly are up or down , in their hops and joyes , as these alter to the better , or to the worse . we do not hereby meane , that they should not be sutably affected with the various dispensations of the lord , in and about them ; we do not presse a stoical insensibility , which is but a stupidity ; for on the contrarie we say , it becometh them well to weep , when the bridegroome is away , as to rejoice while he is present . when the lion roareth they should fear and tremble amos. : . when the lord is angry , they should bear his indignation , because they have sinned micah . : . but the thing here reproved is their construeing of gods minde , affection and covenant-relation towards them , according to these outward dispensations , and the hideings of himself , like a foolish childe , that would think the mother had forsaken him and cast him off , each time that she were out of sight , or set him out of her armes : so that the thing here reprovable , is their drawing wrong conclusions from these outward changes ; such as these . ( . ) god hideth himself , therefore his heart is changed , and he is no more their father ; his love is altered . his grace , favour and promises fail . ( . ) god hideth himself , and they see him not ; therefore all are undone , there is no more hope , we are cut off for our parts ; as ezekiel . . ( . ) god hideth himself ; therefore we are cast out of the covenant , our state is changed , we have no more any place in his favour , or room in his love ; we are in the state of the dead . ( ) the lord hideth himself , & is out of sight ; therefore all that he hath done formerly , and we looked upon , as his work of grace & love , have been but delusions , and not his work in very deed . ( . ) the lord hideth himself ; therefore his cause shall be destroyed , his work shall never be perfected ; his enemies shall never be overthrown . ( . ) the lord hideth his face , and appeareth not ; therefore our salvation is desperat , and hopeless . these wrong conclusions & the like are justly reprovable , & argue a wrong & perverse consideration of the dispensations of the lord , quite contradictory to the truth here asserted ; & therefore should be seriously guarded against , & such thoughts , when they enter the soul , & occupy the mind , should be rejected & dismissed with abhorrence , as temptations , and irrational and antievangelick suggestions of satan . next , we may hence learne , how to answer , and with grounded reason repel the forementioned sinful suggestions , & false insinuations , when the devil assaulteth us therewith , to trouble our peace , marre our joy , brangle our hope , and weaken our confidence ; & thereby bring us , into a fainting , misbeleeving , desponding and heartless disposition of spirit : for whatever the outward dispensations of the lord be , his covenant stands fast , and his covenant-relation abideth the same , and his heart and love abideth fixed and unchangable , his purposes alter not , his thoughts take place in all generations , how great so ever the difference be , betwixt the one and the other , as to his dispensations in them . and the fixed faith of this would prove a notable preservative against fainting and faithless fears , and would strengthen , support , and uphold the heart , in the midst of all these contrary waves ; this would be good & fast ground , whereon the soul may ride at anchor saifly , in the midst of all these stormes , and horrible tempests . thirdly , hence we see the great advantage of the people of god , who have cut a covenant with the lord ( as the scripture phrase is ) and are become his , and have an interest in him , as theirs ; let the lord's dispensations outwardly be never so dark , and sad , and such as those , who are utter strangers to the scriptures , and to the lord's way of dealing with his people , would interprete to be manifest evidences , and demonstrations of god's off casting ; yet they may fing with the sweet psalmist of israel , and say , although mine house be not so with god , yet he hath made with me an everlasting covenant , ordered in all things , and sure ; for this is all my salvation , and all my desire , although he make it not to grow sam. . . o how great is this advantage , that they may by faith read love in his heart , when anger seemeth to flow out of his hands ? and that his interest in , and relation to his people , & theirs to him againe , abideth firme and unshaken , notwithstanding of all the outward sore and sharpe passages of his providence . what joy , peace and comfort may the thoughts of this yeeld unto his sad hearted people , when troubled , at the consideration of his sharpe dispensations ? fourthly , here is likewise great encouragment , and a strong motive to enduce and perswade unto a closeing of a covenant with god : and oh , that all , who are as yet strangers hereunto , would at length be moved to lay hold on him , while his armes are stretched out to welcome & embrace all , who will come . secondly , we may hence observe , that there is a discovery to be had of the standing relation betwixt god and his people , even when the lord hideth himself : for the lord was now hiding himself , or appearing as such unto the prophet ; and yet the prophet saw him withall , to be the god of israel , and the saviour . in the former point , we saw , that the relation betwixt god and his people doth stand , notwithstanding of the lords hideing of his face ; and not appearing openly by acts , sutable to such a relation . but though this be so ; yet his people may want the heart-confirming sight thereof . and now in this point , we hear , that his people may be helped unto this sight and discovery , even in such a day , wherein the lord hideth himself . and that . . when the lord leadeth them in by faith , to see his unchangeable nature , purposes and decrees ; as also his truth , and unchangable word ; together with the other particular grounds of this unchangablness in gods relations towards his people , formerly mentioned ; the hand of god must lead them in to this secret chamber , where , discovering the lord , and his way with his people , they see his heart abiding the same , however his face may frown , & rodes may be in his hands . now when faith getteth right apprehensions of god , and winneth to a right discovery of him , they see this connexion , that otherwise would be dark and questionable ; and they see a reality and subsistence in the promises . . the lord helpeth them to see thorow the dark cloud , and the black dispensation , and to read , what is written on the backside thereof ; or what standeth behinde the courtine of the present sad dispensation : and then they discover faithfulness and unchangablness in god , & love , truth & mercy in all his dispensations . . the lord blunteth the edge of the temptations of satan ; and lets his child see the unreasonablness of what is objected , & the absurdity of the inference , that satan and corrupt reason would make , & draw from the lords way of procedoure : yea , he helpeth them to draw the contrary conclusions , and that upon certaine & approven grounds , confirmed by manifold experience . . the lord discovereth unto them the firm connexion betwixt these saddest and blakest dispensations , and the faire promises , and the noble outgate , that is coming to his people : and then they cannot but see him to be israel's god , even when he hideth himself . . the lord thinketh good sometime to give , in the darkest day , and in the darkest houre of the night , some glimpses of his glory , in behalfe of his people ; to shew , that he is not altogether unmindful of them ; that he is not far away ; and that he is about his work , and carrying it on to his glory , & to their good : and this confirmeth their faith in his abiding the same , whatever his dispensations be . this should let us see , as upon the one hand , the great goodness and condescendency of god , who will lout down and help his weak people , who are desirous to fear him , and to walk honestly before him , in a dark day ; and will set a prospect to their eye , whereby they may see , as moses did from the top of pisgah , the promised land , and that great ground of joy and rejoiceing , that the lord hath not forsaken his people ; so upon the other hand , it should point-out our duty , to wit , to be living nigh god , even while he is hiding himself ; and pursuing after an hid god ; to the end , he may lead us , while we are in the dark , and hold us by our right hand , that we stagger not through unbeleef and fall ; but may be helped , through his grace , to a sight of him , as the god of his people , even when he hideth himself ; whereby we should have many advantages . as . this sight of god , in such a day , as it would set us with earnestness to pray ; so it would encourage us to continue instant in prayer , knowing that the return would come in due time ; seing the lords mind were not altered , his affections remained the same , & his relation to & interest in his people was not changed ; & therefore he would hear and helpe in due time . . this sight would strengthen the child of god unto all patience in waiting , when he saw , that the lord would come , and that the coming of the lord drew nigh , he would waite , and stablish his heart in waiting , as the husband man waiteth for the precious fruit of the earth iam. : , . and by this patience , as he would establish his heart , as this place of iames sheweth , so he would possesse his soul luk. : vers . . it would also strengthen , fortifie & confirme their hope : for faith , discovering this sight , would make the soul stretch its hands thorow the dark cloud , to grip the glorious promises , lying hid in the other side , and embrace them . those worthies mentioned heb. . though they did not receive the promises , yet having seen them a far off , & being perswaded of them , they are said to have embraced them vers . . . this would keep up their head , and cause them sing in hope , they would rejoice in the midst of their affliction ; and notwithstanding of all the present and apparent impossibilities , in the way of the lords return , & of recovering his work , they yet would rejoice with joy unspeakable & full of glory ; because they would see , the lord would come , and subdue nations , and loose the loins of kings , and open the two leaved gates , and break in pieces the gates of brasse ; and cut asunder the bars of yron esai . : , . but if it be said , when the lord is not pleased to lead poor beleevers , into these secrets , in a dark night ; nor grant them the use of such a lanterne , whereby they may see their way ; nor such a discovery of the grounds of the immutability of this relation ; what can poor beleevers do in that case ? the answere lyeth in that , which we may thirdly , observe from these words of the prophet , as pointing forth the duty of the people of god , in such a case , after the prophets example ; seing for this end this is here set down , to wit , that in a day , wherein the lord is hiding himself , as to the way of bringing about the promised salvation , and out-gate of his church and people , it is the duty of all beleevers , to be asserting this relation of the lord 's to , and interest in his church and people , as their god and redeemer ; and to be closeing with him and griping to him , as such , let dispensations seem never so manifestly to speak out the contrary , & be never so discouraging to them , in that adventure : for we see the prophet ( and doubtless this was left on record , for our instruction , in the like case , and while under the same circumstances ) even while he is beholding and considering god , as hiding himself ; laying hold upon him , as israels god , and as the saviour ; and asserting this as a truth ; to which he would stand , & which he would owne , let matters go as they would . this doth include these things . . that in such a day , as this , which was mentioned , the people of the lord , should look upon it , as their duty , to professe , declare , and avow , that the lord is israels god , keeping fast his relation ; and close with him , grip to to him , accept of him , and adhere to him , as such . . thatin such a day specified , they should certainly expect , that he will answere that relation , and be indeed a saviour : and salvation should be looked for from him alone , & none else ; & from no other airth . thou art the saviour . the first of these is manifest from these particulars . . that no dispensation we meet with will warrand his people to have mistaking thoughts of him ; or to stand aback from laying hold on him : for they are not sent for that end ; but rather to drive them nigher to him , and to urge them to a more firme and fixed adhering to him. windy blasts will not cause us hold a more careless grip of our cloaks , but rather cause us hold them faster . . the darker the dispensation be , our need of holding him fast is the greater ; and so our call the more loud ; . this is the way , to get the sanctified use of such dispensations ; and to win to the right improvement of them : and without this , we cannot carry aright under these and the like dispensations . . this is the proper season for faith to bud and appear in , and to bring forth fruit : and this is the native and kindly exercise of faith , in such a day . . this is the only way to get a right frame of spirit , under such a dispensation ; and to carry as beleevers ought to do . . this is the only way to be keeped stedfast , faithful , and unmovable , in that day of darkness ; and without this , the soul is exposed to all the tempestuous on - sets & blasts of the enemie . hereby noly is the beleever keeped fast anchored on the rock , that will not fail . the second note is likewise clear upon these grounds . . because in such a dark day , faith should be exercised , and that is the proper season , wherein faith should appear , and should grow ; that is , as it were , the soil , wherein faith should bring forth fruit . when the knife was at the throat of isaak , the son of the promise , and the first and only sprout and appearance of that seed , in whom all the nations of the earth should be blessed ; yet abraham , the father of the faithful , beleeved , that god was faithful and true , and would be his salvation . . thus the lord is glorified , when , blow stormes as they will , and temptations to a despareing & desponding of heart , be never so multiplied , & motives to seek salvation & an outgate by sinful and , unlawful wayes and meanes , doubled ; yet the soul is fixed , on him , and on him alone , and will say , asshur shall not save us , we will not ride upon horses , — but in god alone , the fatherless findeth merey hos. : . all which may discover our sinful and unsutable frame , in such a dark day , when the lord is , in glory and majesty , sutable to himself , carrying on his work , out of our sight , and is hiding himself , that we cannot see him , nor know what he is doing ; so may it point forth our duty , and teach us , what to think , and what to do , in such a day . and to this end , we may hence learn in particular , to minde those duties following . . in such a day , wherein the lord hideth himself , we should beware of entertaining any jealous thoughts of him : satan will then be busie , to muster up all the arguments and grounds he can , to cause beleevers , at least , turn jealous of god ; and to doubt , if he will appear any more for zion , to the end they may faint , and give over faith and hope ; and then he hath gained his point ; and beleevers in such a day , may expect this , and feare their own hearts , that will be too ready to comply with all satans motions and suggestions : this therefore would be carefully guarded against . . in such a day , the unchangable purposes of god , his faithful word and promises should be the subject of our meditation ; on these should we dwell , and ruminate ; to the end , our heads may be keeped-up in hope , and we may not despond . . we should beware to make the day darker , by sinful departing from god , and by giving way to satans temptations : when folks in a dark night are walking among snares and pits , they will set down their feet with great warriness and circumspection : so should we do , in such a day , lest we make our condition worse . . we should observe narrowly , what we can mark , in the dispensations of the lord , that will say and evince to us , according to the grounds of spiritual reasoning , that god is about his work ; and that , though we see him not , yet . he in working under ground , and carrying on his projects ; to the end , we may be confirmed in our hope , and strengthened to waite , with patience and faith . . we should minde our duty , whatever he do ; for that is it we are called to , and so much the rather , that the lord hideth himself , should we be diligent in unquestionable duties ; for he meeteth him that rejoiceth and worketh righteousness esai . : v. . . we should beware to limite the holy one of israel ; let us rather stoup and adore , and acknowledge him to be jehovah , who doth what he will. the third thing considerable in these words of truth , is , what is imported by that word verily : and it wouldseem , to pointe out to us these particulars following , which i shall but mention . first , that it is no light , or easie mater , to win to the faith , and to the sight of this by saith , that god is the lord , and the god of israel , and the saviour , when he hideth himself : for this ejaculation seemeth to have been , or is so here expressed , as if it had been the issue and result of some great inward wrestling , out of which , when the prophet getteth up his head , he cryeth out , verily thou art a god , that hidest thyself , &c. and considering , the frame of our heart by nature , and the subtilty of satan , and his skill and diligence to muster up all considerations , in such a day , to our disadvantage , this difficulty cannot but be great . secondly , that this truth is of great moment , being here confirmed by such an asseveration : it is a truth , useful , and necessary to be beleeved and fixed in the heart : for it is attended with great advantages , and the want of the faith of it , is not only sinful , but most hurtful and dangerous ; being accompanied with many sad evils , and being the cause of dreadful effects and consequences . thirdly , that this truth should be fixed , in our hearts , as a great and fundamental point , and put beyond all doubt , or disput with us , that he is a god , that hideth himself , the god of israel , and the saviour . the last particular here considerable , is the prophets uttering this mater to god , and speaking thus to him , verily thou art a god that hidest thyself &c. which pointeth forth to us these things . first , the sincerity and uprightness of heart , in the prophet , who could thus speak unto god , and lay the matter before him , as it was : which should teach us to be honest , sincere , and upright in all our carriage , free of deceit and hypocrisie . secondly , the reality of this his exercise , and outgate ; for it was no made and supposed thing , but real : to teach us so to carry . thirdly , that the prophets heart was more warmed unto god , and that this was the result of his excercise , in his meditations , that his heart was drawn nigher unto god ; for now he uttereth the matter , in the very bosome of the father . it is well , when our exercises have this issue and outgate . fourthly , his open profession of this matter , was to exalt and glorify god ; for herein is a piece of solemne worship performed unto god ; which pointeth forth our duty , in the like case . consideration xxi . no man can make straight what god hath made crooked . eccles . vii : v. . consider the work of god ; for who can make that straight , which he hath made crooked ? in a day , wherein the people of god are persecuted and afflicted for his sake and cause , it were a great help and advantage unto a christian and sutable carriage under that dispensation , to have right and sutable thoughts of god , and of his divine works . in such a day , we fancie and imagine many things amiss , in the providential workings of god , many things we think we see , that might be helped , and if we had the disposal of matters , in our hand , should be quickly redressed ; and thus being led away with our own proud hearts , and insensibly carried down the strame , we fall a censureing of the holy way of the lord , and a quarrelling with him , because he doth not rectifie matters , according to our mind , and doth not governe the world , or , at least , the church , according to our wishings and wouldings . now because this frame of spirit is so repugnant unto the holy will of god , so unsutable unto the children of god , so hurtful unto the soul , and such an enemie unto the right deportment of souls , in the day of crosses and affliction , it will be of use to to speak some thing ( if the lord will help ) to rectifie our mistakes , and to cure us of these distempers . we think we see many crooked passages , in god's way and dispensations with the church , and with ourselves in particular ; and we imagine also , we know wayes how to set all these crooks even ; but this is really a clear demonstration of our follie : for the wise man telleth us here , that no man can help any thing , that they suppose god hath made amisse ; or make any thing straight , which god hath made crooked , who can ( saith he ) make that straight , which he hath made crooked ? among several other wholsome instructions , which salomon giveth us , in this penetential discourse of his , this is one , that we would consider the work of god , that is , take notice of what he is doing and working , ponder upon his works , meditate upon them , and dwell on the thoughts thereof , and lay to heart his providential disposal of all things , actions and events ; and his ordering and mannaging of them all to his own glory , and according to his own mind and absolute will and pleasure : and that so , as to acquiesce in what he doth , to rest satisfied with it , and to comply heartily and cheerfully therewith , in all points , without murmureing , fretting , repineing or quarrelling . and he addeth a reason ; ( which is that we are here mainely to speak to ; ) for who can make that straight , which he hath made crooked ? this question is an emphatick negation of the thing ; and is as much , as if he had said , it is absolutly impossible , that any creature , man or angel , can make straight , what god hath made crooked . they cannot counter - work the lord ; they cannot undo what he hath done ; they cannot amend what they suppose is made or done amisse . this he had said before chap : vers . . that which is crooked cannot be made straight . and here he maketh this improvement of it , and as it were draweth this use from it ; that we should consider the works of the lord ; as if he had said , the consideration of this , that no man can make any thing straight , that they suppose god hath made crooked , should move us to complye with , and contentedly acquiesce in whatsoever god doth under the sun , by his mighty power , and according to his unchangable purpose and counsel , and to the everlasting determinations of his holy will. these words give ground to enquire . what are those crooked things , which god hath made ? . how and why it is , that these crooked things cannot be made straight by one or other of the creatures ? . what way we should , upon this account , consider the works of god ? or what improvement we should make of this impossibility of helping , what we suppose is amisse , in the lord's works of providence ? as to the first , vve may not suppose , that , to speak properly , any thing , that god doth , is crooked ; but our corrupt unsatisfied mindes look upon many passages of god's all-ruling and all-disposing providence , as crooked , and as such as we would faine have altered , if we had our wills . some of which we can onely mention , and these we may reduce to two heads , . touching some things , that are more controverted . . touching some things , that are less controverted . as to the more controverted , we shall mention only these following , . not only do our hearts rise up against the holy and soveraigne acts of gods will , in choosing whom he would unto eternal life , and in passing by o●…hers ; as we see rom. . corrupt reason , that will not submit unto the lord and his wayes , spurneth against that saying , that god hath mercy on whom he will ; and iacob have i loved &c. vers. , . and responsateth against god , objecting , upon this account , unrighteousness unto the just and holy one of israel v. . but also against his holy executions of these his holy and soveraigne decrees . paul had concluded , that god had mercy on whom he would , and hardened whom he would vers. . and corrupt reason will againe carp , and say , if so , why doth he yet finde fault ? for who hath resisted his will ? vers. . unto which the apostle must returne a sharp and silenceing answere , vers. , , , . nay , but o man , who art thou , that repliest ( or disputest ) against god ? shall the thing formed say to him that formed it , why hast thou ma●… me thus ? hath not the potter power over the clay , of the same lump ; to make one vessel unto honour , and another unto dishonour . &c. . so in the matter of the lord's dispensing the meanes of grace , and the gospel , we wonder at the lords way , and cannot understand how it is , that he should hide this mysterie from ages and generations col. . vers . . ephes : v. . should send the gospel to one place , and not unto another ; and why he should forbid the apostles to goe preach the good newes of salvation in asia and in bithinia act. : vers . , , why he should continue the gospel long with one people , and remove it quickly from another , and non-church them : and why one nation and people should enjoy the meanes of grace for many ages ; and others , for many ages , never once have a report of salvation through christ , but be left , from one generation to another , in blackness of darkness , in woful idolatry and ignorance . this piece of the lord's work seemeth so crooked , and so unlike to , and incorrespondent with , or repugnant to the attributes of god , as to his mercy , loving kindness and goodness , unto some , that they , to make up this supposed gap , and set right this crook in the lords way , feigne and imagine an universal objective grace ; or an universal gospel ; that is , that god hath given to all nations , how barbarous so ever , those meanes of grace and salvation , which , if they would improve aright , would prove saving ; and so must imagine , that the sun , moon and stars , raines and fruitful seasons , and other works of creation and providence , do preach out that mysterie of salvation through a crucified christ , contrare to scripture , and to all sense and reason ; or that there is another way to salvation , than by saith in a crucified christ ; which is also contrare to the scripture act. : vers , . thus the arminians , and semi - arminians and quakers , think to make this crooked work of god straight ; but in vaine . we should rather minde that , which paul hath rom. : . after he had spoken of the rejection of the jewes , and the lords taking-in the gentiles , o the depth of the riches both of the wisdome and knowledge of god! how unsearchable are his judgments , and his wayes past finding out ! vers. . for who hath known the minde of the lord , or who hath been his counsellour ? vers. . or who hath first given to him , and it shall be recompensed to him againe ? vers. . for of him , and through him , and to him are all things , to whom be glory for ever , amen . and minde the purpose of god here , ephes. : v. , , . and : , , . , the way of the lord , in this matter , seemeth so crooked to pelagians , and their followers , arminians , socinians and quakers ' with papists and iesuites , that all this contrivance of an vniversal objective grace , or an universal gospel , will not satisfie them , nor be enough , in their apprehensions , to set this crook even ; but they must further assert an vniversal subjective grace ; that is , grace and power granted to every one , to hearken to the voice of god calling in nature , and in the gospel , to convert and turne themselves , to believe and repent , if , and whensoever they will ; because they see not , how it is consistent with gods wisdom and goodness , to require any duty of man , but what he giveth him full ability to performe , not regairding the stock of strength , that was once given to man , and was dilapidat by adam . but , as to this , how crooked so ever we suppose it to be , we must rest here , that the carnal mind is enmity against god ; for it is not subject to the law of god neither indeed can be rom. : vers . . and that the natural man receiveth not the things of the spirit of god ; for they are foolishness unto him ; neither can he know them , because they are spiritually discerned cor. : v. . and that faith is the gift of god. ephes. : v. . and that it is god that worketh in us both to will and to do , according to his own good pleasure phil. . vers . . and that christ is a prince exalted to give repentance . act. : v. and that god is a free dispenser of his grace , as being obliged to none , and shewing mercy to whom he will. . that work of the lord 's covenanting with adam , as the head , in the name of all mankinde ; and his imputing his sin unto his posterity , who were in his loines , so that all become borne and conceived in sin , and obnoxious to the wrath of god , because of that transgression of adam , according as the apostle speaketh rom vers . . wherefore , as by one man sin entr●…d into the world , and death by sin , and so death passed upon all men , for that all have sinned . and againe vers. . nevertheless death reigned from adam to moses , even over them that had not sinned after the similitude of adams transgression . and vers. . therefore as by one mans offence ( or by one offence ) judgment came upon all men to condemnation . this dispensation , i say , seemeth so crooked to some , such as pelagians , socinians , arminians and quakers ; that they must absolutely deny it ; and say , there is no such thing as original sin , though paul sa●…eth ephes. : vers . . — that we were by nature ( including himself ) the children of wrath ; and david telleth us , in his humble confession of sinnes to god psal. ver . . behold i was shapen in iniquity , and in sin did my mother conceive me . and iob sayeth chap. : v. . who can bring a clean thing out of an unclean ? not one . and to the same purpose bildad iob. : v. . — how can he be clean that is borne of a women ? . for further setting even , what otherwayes men think crooked , in the way of the lord , they imagine , assert and defend an universal redemption ; saying , that christ hath died for all ; equally , say some ; with some difference , say others : because it seemeth a crooked thing with them , and inconsistent with the nature and goodness of god , not to seek the salvation of all , and not to prepare meanes of life for all , & so not to send christ to die for all and every mothers son ; though we be plainly enough and expresly told in scripture , that the father gave not all to the son to redeem , but some ; and that christ laid down his life a ransome for those alone , who were given to him to save , and of whom he must give an account to the father , as having undertaken to redeem them from hell , wrath , satan and all their enemies ; and by his power , and grace to bring them saife home at length , as being their head , their husband , their shepherd , their cautioner , their lord ransomer , their intercessour , and advocat with the father ; and that these are an all ; and called the ●…orld , to point out their natural original , that grace may the more appear to be grace ; and to pointe out their being scattered through th●… world , and taken out of all kindreds , tongues , nations , people , languages ; especially now under the gospel , in distinction from the dayes of the old testament , when the iawes were only the peculiar people of the lord , and in iudah only was god known , and his name great in israel . further to make god's supposed crooked wayes straight , the enemies of the free g●…ace of god imagine ▪ that the will of man must be left free , to be lord of all , and absolute disposer of the decrees and purposes of god of redemption , and of salvation ; so that the lord must not by an irresistible power draw any home to christ , contrary to ioh. : . nor create in any a new heart , and take away the heart of stone , and give an heart of flesh , contrare to ezech. . . and : , . because they cannot see , how it can consist with gods love to mankinde , to preferre one to another ; they imagine that god layeth the matter alike to all mens door , standing equally and knocking at every mans door ; and so leaving it to them alike to choose or refuse , to become happy or miserable , as they please ; and so they say , that when god hath done all he can or will do , to save people , their will is at perfect freedome to accept or reject the grace of god , and that there is no special saving work of grace upon the heart of one , more then of another . o what real crooked work do foolish men make here ! how do they darken , deforme and make crooked the glorious straight work of the free grace of god , wherein absolute soveraignity , glorious grace , and the free mercy of god shineth forth with such a soveraigne lustre , beauty and glory ? paul had other thoughts of the matter , when he said ephes. : vers . , , , , . blessed be the god and father of ou●… lord iesus christ , who hath blessed us with all spiritual blessings in celestials , in christ : according as he hath chosen us , in him , before the foundation of the world , that we should be holy and without blame before him in love , having predestinated us unto the adoption of children by iesus christ to himself , according to the good pleasure of his will. to the praise of the glory of his grace , wherein he hath made us accepted in the beloved &c. . to salve this same diana of free will , the same persons do deny the free and absolute decrees of god , touching any thing to be done by man , whether good or evil ; because they cannot see , how god's absolute decrees , concerning this or that , can consist with the free actings of mans will , & not impose an absolute necessity on man to do , or not to do , according to what is decr●…ed ; as the stone must absolutely and naturally move down-ward , and the sun shine , and all natural causes act and work ; therefore to make this supposed crook straight , they see no other way , but to deny all such decrees , and purposes in god ; not knowing , that as god's decrees determine the event , so they determine the manner of the events ●…alling out ; that natural causes shall produce such an event naturally and necessarily , and free and contingent causes shall in●…vitably produce such an effect , but freely and contingently , according to their nature : as that the iewes should kill christ , and do what they did against him ; but yet through no necessity of nature , but freely and of their owne accord , out of malice and enmity ; as also that the souldiers should pierce christ's side , and not break a bone of him , and all that most freely , without any compulsion , or constraint upon their wils : whereby we might ●…ee , if we were compliant with the holy will & workings of god , that the decrees of god are so far from everting & destroying the liberty of the will of man , that , on the contrary , they establish , & confirme the same . but let men imagine it to be never so crooked , we must hold by this , that god did from all eternity freely & unchangably ordaine whatsoever comes to passe , even the most contingent things act. : . & : , . prov : . . so to make the wayes of god straight and even , which otherwise men imagine would be crooked , some , as our quakers , with others , imagine that people may be saved , that never heard of christ , by yeelding obedience to the law and light of nature , or by following the guide of the works of creation and providence , or a light within them , as they speak : but what their condition is , who are without christ , the scripture sufficiently sheweth ephes. : . — they are strangers from the covenants of promise , having no hope , and without god in the world . and that the light of nature can only helpe to make persons without excuse rom. : . but passing these and the like , which are mater of controversie , let us mentione some others of god's works , which men suppose to be crooked : as . when it is as eccles. : . there be just men to w●…om it happeneth according to the work of the wicked ; and againe there be wicked men , to whom it happeneth according to the righteous ; that is , when as to the outward things in the world , it is just otherwise as we would think should be ; the wicked prosper , and their eyes stand out with fatness , they increase in riches , and have more then they could wish , they are not in trouble , nor plagued as other men , and there are no bands in their death , as it is psal. : , , , . and upon the other hand , the godly man he is oppressed with poverty and affliction , plagued all the day , chastened every morning . this was such a rugged and uneven path , that the honest man of god asaph could not hold his feet in it ; but was like to fall and break his neck , concluding that it was in vaine to minde piety ; veri●…y ( said he vers . ) i have cleansed my heart in vaine , and washed my hands in innocency . and such a crook was this , that he could not get it set straight , till he went into the sanctuary of god vers . : this mistake made iobs friends go so wilde , in their reasonings against him ; and to conclude him an hypocrite , because he met with such hard outward dispensations at the hands of the lord ; for they could not see , how god should deal with a godly man , as he dealt with iob ; that was so crooked a piece of work , that they thought god would never have made it . but iob understood the matter otherwise , and told them chap. : . this is one thing , therefore i said it , he destroyeth the perfect and the wicked so ch. : , , , , , , . he enla●…geth upon this theame . . when it is as eccles. : . so i returned and considered all the oppressions , that are done under the sun , an●…●…ehold , the tears of such as were oppressed , and they had no comforter ; and on the side of their oppressours there was power , but they had no comforter . that is , when the innocent are oppressed in their name , goods , rights , and person , and made to cry out bitterly because of their oppression ; and yet have none to take their part , or helpe them , or speak comfortably unto them ; no●… power to helpe and relieve themselves : but on the contrary , their oppressing enemies have power and might enough , to bear them more downe , & oppress them . this seemeth a crooked piece of work , and yet the lord hath so ordered matters , that it is oft so with the innocent . we see what iob was made to say chap. ; . to him that is afflicted pity should ●…e she●…ed from his friend ; but he forsaketh the fear of the almighty , ●… . my brethren have dea●… dec●…itfully as a brook , as the streams of brooks they passe away . and how habbakuk looked upon this chap. : , , , , . thou art of purer eyes than to behold evil , and canst not look on iniquity ; wherefore lookest thou upon them that deal treacherously , and holdest thy tongue , when the wicked devoureth the man , that is more righteous than he ? and makest men as the fishes of the sea , as the creeping things , that have no ruler over them &c. this seemeth to many to be a very crooked passage of providence , and they think , the judge of the whole earth should order matters otherwise , and not a few are stumbled hereat , and tempted to think , that god hath forsaken the earth . . when it is as eccles. : . — there is a just man that perisheth in his righteousness ; and there is a wicked m●…n , that prolongeth his life , in his wickedness . this seemeth also a crooked passage in the lord's way & work , to many , who look upon the lord and his way and working with eyes of flesh . how oft hath it thus fallen out ? honest naboth , experienced this king. . so did ioh baptist , when he was so basely and unworthily cut off , and that in his righteousness . so also the martyres of the lord , in all ages . honest ier miah thought this a secret , that he could not be satisfied in , and a ground whereupon he would go plead with god chap. . . yea , when it is but as eccles. : v , , . it seemeth crooked to many , who would have a visible difference in external things , alwayes put betwixt the righteous and the wicked . and yet we see the wise mans observation was , that no man knoweth either love or hatred by all that is before them . all things ( saith he ) come alike to all ; there is one event to the righteous and to the wicked ; to the good and to the clean and to the unclean ; to him that sacrificeth , and to him that sacrificeth not : as the good , so the sinner ; he that sweareth as he that feareth an oath . this is an evil among all things , that are done under the sun , that there is one event unto all . our carnal reason would think , that god should so rule and governe the world , as that all might be in case to observe a palpable difference betwixt the godly , and the wicked , even in external things : but we will not get made straight , what god hath thus made crooked . . so it seemeth crooked to some , that it is oft times with men , as was observed by salomon , eccles. : v. . the race is not to the swift , nor the battel to the strong , neither yet bread to the wise , nor yet riches to men of understanding , nor yet favour to men of skill , but time and chance happeneth them all : but things fall out quite otherwise , than men would have expected , or hoped : and though herein appeareth a beautiful over ruling hand of providence , controlling mens projects , designes and forecastings , and disappointing them of their hopes , and of what they promised themselves , and made account to be sure of ; because of their wise contrivance and managment of their work unto that end , yet our carnal reason would think , it should be otherwayes , and that our paines labour and wise contrivances should not be in vaine ; that david , when he had made such preparation ; for building of the house of god , should not misse of his great desire and wish . but our seeing of crooks in this straight all-ruling and all-disposing providence , doth but proclame our blindness . . our carnal heart would oft times think , that it is a wonderful crook in the providence of god , that he should suffer sin to be in the world , which doth so much di honoure him , and causeth so much trouble and evil , unto all , when he may and can well hinder it . we oft wonder , why the lord should have suffered adam to fall , and bring himself and all his posterity into such a sea of misery , yea and the whole creation almost ; seing he might have keeped him , as he did the confirmed angels : and we are ready to think , that it had been better , if sin had not entered into the world ; and thus account this passage of the lords providence to be a crooked thing . and we are ready to wonder that the lord suffers wicked persons to live so long to dishonoure him , and commit more wickedness , and that he doth not presently cut them off , or at least restraine them , as he might do , a thousand wayes . as also that he should judicially harden their hearts ; as he did the heart of pharaoh , that so they may commit more sin , and beleeve a lye , as thes : vers . , . and not obey the voice of the lord , as esai : v. , . rom. . v. act. : . mat. : v. . mark. : v. : luk. : . ioh. : v . but if our eyes were opened , and if we were spiritual , we would see a beautiful straightness , where now we think there is a crook . . the dispensations of the lord , in and about his church , do oft times seem crooked to us , when we consult with carnal reason . as ( . ) it seemeth not straight to us , that his dispensations should so contradict ( . ) his promises , ( . ) the hopes and expectations of his people . and ( . ) their prayers , desires and wrestlings . we oft think it should be otherwayes ; and so allaige that there is a crook and a palpable unevenness in the way of the lord. ( . ) it seemeth crooked to us , that his church should be so keeped under , and oppressed by wicked men ; and persecuted for his sake , and for the truths sake , and should be still , as a bush all in fire : for we would think , that god should keep his own peculiar kingdom , and his own flock free from the oppression & tyranny of oppressing enemies : hence we finde , that his people have put up many times a complaint concerning this . see psal. : vers . . and : vers . . and : v. dan. . vers . . ( . ) and that this trouble should not be for a short time , like a summer showr , that soon bloweth over ; but almost her constant lot from her youth psal. : vers . , . so that her lucide intervals , and sun-blainks are but short , and she is hardly well out of one tryal , while she is in the midst of another . ( . ) so it seemeth crooked , that this trouble should not be light , but very sad and sharpe ; the enemies should make long their furrowes psal. : v. . ( . ) that she should not have one enemy to deal with , but many , both together and successively . the tabernacles of edom and the ismaelites , of moab and the hagarens , gebal and ammon and amaleck , the philistines , with the inhabitants of tyre and assure psal : , , . ( . ) that the lord should not hear or regard the prayers & cryes of his people ; but should rather be angry at their prayer . psal. : . ( . ) that the lord should seem so inexorable , that he would not grant the suits of his special favourites , and such as have prevailed with him at other occasions , interceeding in their behalfe , such as moses and samuel ier. : . and noah , daniel and iob ezech. : , . ( . ) that the lord should suffer these wicked enemies to overturne all his own work ; break downe the carved work 〈◊〉 pluck up the vine , which his own right hand hath planted . as psal. : , , , , , . to burne up all the synagogues of god in the land ; cast fire into the sanctuary &c. psal. : , , , , . yea and blaspheme his own name vers . . see psal. . . there are also several things , in the lord's dispensations with his own people in particular , that seem to us many times crooked : as ( . ) we think that he should never hide his face from his owne faithful ones ; and that they should never be made to cry out with iob chap : . wherefore hidest thou thy face , and holdest me for thine enemy ? and as david psalm . vers . and . vers . ( . ) or if he contend against them , he should shew them wherefore , and not put them to complaine of this , as iob was , who said iob : . — shew me wherefore thou contendest with me . ( . ) we think it strange and uncouth , that the lord should shew himself terrible unto them , as to heman psal. . who was distracted with the terrour of god , and to iob. chap. : vers , , . & : . & : . ( ) we are ready to think , that such should never be under cloudes , fears , darkness , sad apprehensions , & doubts concerning their state and condition , esai . : . but that alwayes they should enjoy light , and see their happy condition . ( . ) we think that the work of grace in his people should never meet with a stop , far less with any decay ; but that they should be still flourishing like the palme tree , and growing like a cedar in lebanon . ( . ) so we think , that they should be free , all their dayes , of the trouble or at least of the prevailing power of corruption ; we think , that enemy should never assault us any more , or molest our quarters : we think it strange , that these servants should ever come to ride upon horses , in our souls ; and that his people should be made to cry out with paul rom. : . woe is me miserable man , who shall deliver me from the body of this death . ( . ) we think it also strange , that they should have so little rest from satan , and from his inward hellish injections , tending to atheisme . infidelity , blasphemy and all profanity : seemeth not that dispensation somewhat crooked , that paul met with , after he was taken up to the third heaven cor. : ? ( . ) it seemeth many times uncouth to us , that his people have so many sad and bitter houres ; & that they are so far from enjoying comfort , joy and delight , & from that life of rejoyceing in the lord continually , which is allowed to them , and they are called to ; that their life is nothing almost but a continual complaint ; sometimes compleaining of the hardness of their heart , blindness , weakness , impotency , treachery , &c. sometimes of the weight of duties , and of their failings and shortcomings ; sometimes of the prevailing of corruption and of the power of temptation &c. these and the like dispensations of the lord , in and about his saints , seem to themselves & to others sometimes crooked , and very unstraight : and as they wish it were otherwayes ; so they suppose it would be more glorious and honourable to the lord , if it were otherwise . thus it appeareth , how many things god hath made crooked , to our apprehensions : but now , who shall , who can make these crooked things straight ? this is the second particular , in the words , that what god hath made crooked no man can make straight , with all his wisdome , or power , or by all the meanes he can use or devise ; for that which is crooked cannot be made straight eccles. : . i know ( said the wise man eccles. : . ) that whatsoever god doth , it shall be for ever : nothing can be put to it , nor any thing taken from it . when he giveth quietness ( said elihu iob : . ) who then can make trouble ; & when he hideth his face , who then can behold him ? whether against a nation , or a man only ? and the reason is manifest , because . he is unchangeable , and hath fixed all upon eternal , and immutable purposes . he is the lord , he changeth not mal. ●… v. . with him is no variablness , nor shadow of turning iam. : . he doth all things after the counsel of his owne will ephes. . . taking counsel of none rom. ▪ v. . esai . : , . his counsel hath an immutability heb. : . . he is almighty ; and who can justle with him , and put him to take new resolutions ? he is in one minde ( said iob ch. . . and who can turn him ? and what his soul desireth , that doth he. so psal : v. . he hath done whatsoever he pleased . i know ( said the psalmist psal. : , . ) that iehovah is great , and that our iehovah is above all gods , whatsoever the lord pleaseth that did he , in heaven , and in earth , in the seas , and all deep places . so iob tels us chap . . he is wise in heart and mighty in strength , who hath hardened himself against him , & hath prospered ? so vers . . behold he taketh away , who can hinder him , who will say unto him , what dost thou ? . he is absolute and soveraigne , to do what he will , as the potter is absolute over the clay ier. : . rom. : . esai . : . and he is uncontrollable : who can call him to an account ? who can say unto him , what dost thou ? iob. : . he giveth not account of any of his matters iob. : vers . for he is greater then man vers . . . all his wayes are done in wisdom , and all his works psal. : . & : . and there is no wisdome against the lord prov. : . he hath established the world by his wisdom ier. : . & : v. . he is mighty in strength and wisdom iob : . and what then can foolish man , that is like a wilde asses colt , do ? with the ancient is wisdom ( said iob chap. : , , . &c. and in length of dayes understanding : with him is wisdom and strength : he hath counsel & understanding : and thence inferreth , behold he breaketh down , and it cannot be built againe ; he shuteth up a man , & there can be no opening &c. see further to the end of that chap. . all his works are perfect psal. : vers . and then , what can be added to them , or taken from them to amende them ? what is perfect cannot be made better , or amended , one way , or other . what we then think and account to be crooked , is perfect , straight and even , and contributeth to make up this compleat perfection of the whole . . there are depths and unseen mysteries in the work and wayes of the lord , that we cannot search , and ignorance of which causeth the sinstruous apprehensions , that we have of them : and how shall we think to amende that , which we do not understand ? his works are great , sought out of all them , that have pleasure therein his works are honourable , glorious , & wonderful psal. : , , . then i beheld ( said the wise man , eccles. : ver . . ) all the work of god , that a man cannot finde out the work that is done under the sun : because though a man labour to seek it out ; yea further , though a wise man seek to know it , yet shall he not be able to finde it . and againe chap. : v. . as thou knowest not , what is the way of the spirit , nor how the bones do grow , in the womb of her , that is with childe ; even so thou knowest not the works of god , who maketh all . the consideration of which should first cause us sorrow , and mourne before the lord , for our seeking to amend god's work , as if we could make straight , what god hath made crooked , and set all things in a righter posture , than god hath done . concerning which , we would . take notice of some of these wayes , whereby we are attempting this vaine work . and . take notice of the evil of this sin . as to the first . we are seeking to make straight what god hath made crooked , when . we are in a quarrelling humore disputing with god , and condemning him in our minds , for what he is doing ; and justifying ourselves in our anger and displeasure against the dispensations , and wayes of the lord , as did ionah ; who was displeased exceedingly & very angry , that the lord spared ninive chap. : v. . with : v. . and when the lord said unto him chap. : vers . doest thou well to be angry ? was not for all that satisfied : and againe vers . when the gourd was withered , and the east winde blew , and the sun beat upon his head , he fell againe in this distemper ; and when the lord said unto him , the second time , doest thou well to be angry ? he answered , i do well to be angry , even unto death . . when our vaine ratiocinations are engaged against the wayes of the lord , in one particular or other ; and we have this or that , to object against that course , which the lord taketh ; as if we would impute iniquity unto our maker ; and accuse him of unrighteous dealing : as those whom paul bringeth-in reasoning against the truth of god , and saying rom : . — why doth he yet finde fault ? for who hath resisted his will ? to whom he answereth vers. , . nay , but o man , who art thou●… , that ( answerest againe , or disputest against god , or ) repliest against god , &c. as if he had said , hath not the lord power and soveraignity , in that matter , to do what he will ; as well as a potter hath over a bit clay ? may not god dispose of his clay , which he made himself , as well as the potter may do of the clay , which he made not , and is not the creator of , but was created to his hand , by the same god , that created himself ? why then dost thou quarrel with him , or disputest against him ? canst thou help the matter ? canst thou make that straighter , than it is ? . when we corrupt the truthes of god , and abuse them , perverting them to our corrupt and licentious ends , like that saying rom. : vers . . shall we continue in sin , that grace may abound ? and againe vers. . shall we sin , because we are not under the law , but under grace ? and chap. : v. . is the law sin ? so chap. : v. . do we then make void the law through faith ? these and the like objections , which paul , in his epistles , preoccupieth , shew what the corrupt heart and reasonings of men are set upon ; and how prone they are to turne the grace of god into lasciviousness , and to pervert the right wayes of the lord. whereby they clearly demonstrate , how displeased they are at the holy truths and wayes of god , and how ready to thraw and pervert them , that they may become more straight , then they seem to them at present to be . . when we fret , repine , grumble and grudge in our minde , against any of the lords dispensations in and about us , or our concernments . this was the great sin of israel , they murmured against the lord , and against moses , exod. : and , and . numb . , and , and . cor. : . they were dissatisfied in their mindes , and repined and murmured against the lord ; and hereby they said , they would have the wayes and dispensations of the lord altered towards them : they were crooked , and they would have them made more straight . . when our hearts do not sweetly comply with the wayes and dispensations of the lord , or we learne not , nor study christian submission . we should submit ourselves unto the lord , i am . : vers . . and humble ourselves under his mighty hand pet. : v. . we should be in subjection unto the father of spirits . heb. . vers . . even when he crosseth , chastneth and afflicteth us but when we forget this christian duty , we declare our displeasure , at gods wayes and dealings with us ; and say , that we would have his work amended , and that made straight , which he hath made crooked . . when we are impatient , and cannot waite god's leasure , but take sinful courses to deliver ourselves ; or sit down discontented , and sinfully longe for an outgate ; then we declare our dissatisfaction with god's way , and would have his dispensations altered , and matters running in another channel : as when the labouring man would have the day of harvest the next week after the seed is cast into the ground , he is displeased with gods order and appointment of some moneths interveening : whileas we should have patience , and waite gods time with patience , i am . : , . luk. : . pet. : v. . i am . ; . rom. : . . when we are discontented with our own lot , and grudge at others , as having a better lot , than we have : an evil , which iames condemneth iam. : vers . . and which plainly sayeth , we would amend gods work , and set straight what he hath made crooked . as that wicked king was displeased , when he heard the message of the lord kings : , . . when we are excessively anxious and disquieted in our minde , as to any passage of providence , that we meet with , or as to any crosse that befalleth us . david checketh his own soul , as to this ps. : vers . , . and : . saying why art thou disquieted within me ? we are discharged to be careful thus with a sinful anxiety for any thing phil. : v. . cor. : . but when we are thoughtful , we clearly say , that we would faine make straight , what god hath made crooked , though christ hath told us , matth. : . that by taking thought , we cannot adde one cubite to our stature . . when , though we dar not speak against god , in sending a crosse upon us ; yet we are not satisfied with the manner , or measure , or season , or duration and continuance , or the instrument of our crosse ; but say , we would choose any other crosse but this : we would be satisfied , if it were not so bitter , and so heavy and so insupportable : we would have taken it well , had it come upon us at any other time , than now : we would most chearfully have borne it , if it had been of shorter continuance : and had any other person been the instrument thereof , we would have laid our hand upon our mouth : all which and the like , though they seem to insinuate some sort of submission ; yet are plaine declarations , that we think the way of the lord crooked , and that we would have matters better ordered , and all things made more straight and even , than they are . . when in our prayers , there is not that submission unto the holy and soveraigne will of the lord , that ought to be ; but rather a limiteing of the holy one of israel : and a sinful unwarrantable importunity , as to things not necessary , in themselves , nor for us , without submission of soul unto the holy will of the lord , as to the manner , time and measure of the lords granting of our suites : when our prayers are not commensurate unto the promises , as to their substance ; nor put up with submission to god's will and soveraignity , as to the manner , measure , season , way , and the like circumstances , which the great god hath keeped in his own hand . by these and the like wayes , we declare our dissatisfaction with the wayes and works of god , and account them crooked , and think and endeavoure ( though in vaine ) to make straight , what god hath made crooked : an evil at which god is highly displeased . wo unto him ( saith the prophet esai . : vers , . ) that striveth with his maker : let the potsheards strive with the potsheards of the earth : shall the clay say to him , that fashioneth it , what makest thou ? or thy work , he hath no hands ? wo unto him that saith to his father , what begettest thou ? or to the woman , what hast thou brought forth ? and the great sinfulness of this sin appeareth in these particulars , . it is a striveing against the lord , in the place now cited : the word in the original signifieth a contending in judgment , as lam. : vers . leading a processe against one , judging or sentenceing in judgment ; so also a chideing , contending withfighting as gen. : vers , . so that this sin is a calling of the most high to an account , and a bringing of him before our judgment-seat , as iob : . where the the same verbe is used why dost thou strive against him ? ( or why dost thou call him before thy tribunal , summond him to compear before thee , or contend with him in judgment , or plead against him ) he answereth not , he giveth no account of his mat●…s to any . . it is a rebelling against the lord. when the people of israel murmured against the lord , and against moses and aaron numb . : v. , , . moses said unto them vers. . only rebel not ye against the lord. so it is said psal. : vers . how oft did they rebel against him , in the wilderness ? in the margine . see vers. . . it is a manifest calling his wisdom in question ; and a saying , that he is not wise enough , to order and dispose matters , aright . as if he were not mighty in wisdom iob : vers . our wisdom were to cease from our own wisdom prov. : vers . and to beleeve , though we should not see , that in wisdom , he hath made the heavens and all psal. : vers . . and : vers . . and hath established the world in wisdom ier. : vers ●… . and : v. . and not think to give him counsel and advice , how he should rule the world , for there are depths of wisdom , and of knowledge in him rom. . . that we should think upon with admiration ; for if in our wisdom , we think to correct his wayes , and quarrel against them , and not comply with them , he will destroy the wisdom of the wise , cor. : , . o what a guilt must this be to proclame ourselves wiser , than he is ; and better able to order all things aright , at least , what concerneth ourselves ! the very hauk will not flie by our wisdom iob : : . and shall we think to prescribe rules to god ? . it is a calling in question of his absolute power and soveraignity : as if he might not do what he pleased ; but were obnoxious to us , and bound to give an account of his wayes to us , or could do injustice , or wrong to any . as if he had not that power over his creatures , to whom he hath given being and all they have , that the potter hath over the lump of clay ; or we have over our beasts , which are our fellow-creatures , and hold not their being of us . and must not this be a great sin ? . when we are sinfully anxious and disquieted with his dispensations towards his church ; we call into question his faithfulness and care of , and also his love to his church ; as if he had forgotten to be gracious , and would be merciful no more , and cared not that she perished ; as christs disciples said mark. : . contrare to pet. : . and this , sure , must be no small sin . . we hereby proclame him to be an imperfect worker ; and say , that he is not god ; for his works , who is god , cannot but be perfect ; and his way also , deut. : . sam. : . . we profess ourselves hereby able to finde out the depths of his wayes , and to search him out unto perfection , as was said to iob chap. : v. . why else will we think to reprove him , and amend what he hath done , as if it were amisse ? . when we are dissatisfied with his dispensations towards us , we really accuse the most holy of injustice ; as if indeed he had wronged us , and we had deserved better at his hands ; though all his wayes are judgment , and though he be a god of truth and without iniquity , and just and right deut. : vers . . eliphaz said to iob , after he heard his complaints chap. . iob : vers . shall mortal man be more just , than god ? shall a man be more pure than his maker ? elihu said well iob : vers . shall we condemne him , that is most just ? what a sin must it be , to lay such an imputation on him , who hath justice and judgment for the habitation of his throne ps. : vers : and who is excellent in power and in judgment , and in plenty of iustice , iob : vers ? next , the consideration of this should cause us watch against this evil , and labour for another frame of heart , that will be more complying with the wayes and works of the lord. and for this cause , we should take another look of the works . of the lord , and consider them in another manner , than we usually do : and this bringeth me to the third thing in the text , which will also lead us to a further improvment of this impossibility of helping what we suppose is amisse , in the works and dispensations of the lord. thirdly , therefore let us see , what way we should consider the works of the lord , to the end , we may have a suteable frame of spirit , complying sweetly with all the crooks that are , or we suppose to be , in gods way and works , for in reference to this only , shall we speak of considering the works of the lord. we should then consider the works of the lord , whether of creation , or of providence . . so as that thereby we may become rooted and more setled in the faith of this , that he alone is iehovah above all gods ; and this would do much to quiet and calme our spirits : for our murmuring at , or displeasure with what he doth , floweth from the want of the clear sight and apprehension of the hand of the only supream and soveraigne god therein ; hence , to the end , that people may set him above all imagined , false and supposed god's , he readeth a lecture to them of his great works esai . . from vers . and forward ; and inferreth once and againe vers , . to whom then will ye liken god ? or what likeness will ye compare with him ? so he setteth forth several remarkable works , that he would do for his church , that they may see , and know , and consider and understand together , that the hand of the lord hath done this , and that the holy one of israel hath created this , esai . : vers . and when we consider his works so , as to see him alone to be jehovah , the absolute and soveraigne king , creator , conservator and disposer of all things , according to his own will and pleasure , then our hearts will bow more , and submit unto his holy determination , and we will learne to say , with good old eli , sam. : . — it is the lord jehovah , let him do what seemeth him good . . we should consider the works of the lord , till we finde thereby , that he alone is the wise governour of the world , and that there is a beauty of divine wisdom to be seen and observed on all , even on that , which we account most crooked , in our blinde and byassed judgments . thus did holy iob chap. . contemplate the most crooked like works of the lord , such as , his breaking down , shutting up of a man , sending-out waters to overturne the earth , leading counsellours away spoiled , making the judges fools , removing the speach of the trusty , taking away the understanding of the aged , pouring contempt upon princes , weakening the strength of the mighty , destroying and straitning the nations ; taking away the heart of the chiefe of the people of the earth , causing them to wander in a wilderness , wherein is no way , to grope in the dark without light , and making them to stagger as a drunken man : and he saw in the midst of all this vers . , , . that with the ancient is wisdom , even wisdom and strength ; and that he had counsel and understanding . such a sight , as this , of the great and wonderful works of god , would cause us put our mouth in the dust , and adore the depths of the counsel of god ; and be far from quarrelling with him , for any thing he doth : and when any thing appeareth crooked to us , to suspect our own folly and ignorance , as not seeing in to the profound projects , wise and unsearchable contrivances of the only wise god ; rather than impute folly and ignorance to the only wise god. it were best that we saw , that we ourselves were beasts ec●…les . 〈◊〉 : . . it were our wisdom to consider the works of the lord , so as to finde out , see and observe his loving kindness . after a long rehearsal of the mighty and considerable works of god , both of creation and providence ; and that both as to the whole world , and more especially as to the church psal. , and , and , and . in end the psalmist psal. : . saith , vvho so is wise and will observe those things , even they shall understand the loving kindness of the lord. there is a loving kindness ingraven upon all the works and wayes of the lord , a sight of which would teach us to acquiesce more heartily in all he doth , and submit more sweetly unto the most sowr and rugged of his dispensations : the faith and the sight of this would make all the works of the lord appear most straight and lovely to us : and therefore , that our hearts may comply mo●…e heartsomely and christianly with the works and dispensations of god , and that we may be keeped from so much as desireing to have his wayes and dispensations other then they are , let us study and meditate upon the works that he doth , till we discover therein this mystery of loving kindness , that is wrapped up in all , and brought about by all , that this great god doth in the world , about and for his church . . we should also consider and contemplate the works of the lord for this end , and until we did remark , in some measure , the purity , unspotted holiness , righteousness and integrity of this great worker , hos. : . who is wise , and he shall understand these things ? prudent and he shall know them ? for the wayes of the lord are right , and the just shall walk in them , but the transgressours shall fall therein . there is , in all the wayes of the lord , whether we see it , or not , a divine and singular righteousness ; and it is the want of the sight of this , that makes us quarrel . ieremiah knew that god was righteous , yet he did not see it so clearly , as was necessary , in the dispensations of the lord ; and therefore he sayeth chap. : , . as desireous to reason the case with god , vvherefore doth the way of the wicked prosper ? vvherefore are all they happy , that deal very treacherously ? thou hast planted them , yea they have taken root , they grow , yea they bring forth fruit &c. so hab. : , . o lord , how long shall i cry , and thou wilt not hear , cry out unto thee of violence , and thou wilt not save ? vvhy dost thou shew me iniquity , and cause me to behold grievance ? for spoiling and violence are before me , and there are that raise up strife and contention . and againe vers . . — vvherefore lookest thou upon them , that deal treacherously , and holdest th●… tongue , when the wicked devoureth the man , that is more righteous than ●…e ? &c ▪ therefore it would be our wisdom , so to consider the works of the lord , as to be confirmed in the faith of this , that the lord is just and righteous in all he doth ; and so as to finde new and fresh demonstrations thereof ; and then our hearts will be more calme under all , & more ready to submit to & acquiesce in all that the lord doth . . we would study , dwell upon the thoughts of , and consider the works of the lord , till we see and observe in them something of the stateliness , excellency and majesty of god ; for in his works , which are honourable and glorious , wonderful and powerful psal. : , , , . there are discoveries to be had of his excellent majesty : yea a spiritual eye can discerne this , in the most common , obvious and ordinary of his works : elihu saw this , in the bright light which is in the clouds , in windes cleansing of them , in faire weather coming out of the north , for after this , he addeth iob. : . — with god is terrible majesty . god is indeed terrible in his doing to the children of men . ps. : . and this we will be convinced of , if we will come and see , and rightly consider his works . if we were thus studying the excellent works of the lord , we durst not censure , or condemne him , or his works . but would rather fear ; as it is ps. : . and all men shall fear , and shall declare the work of god , for they shall wisely consider of his doing . and this would be our wisdom : wherefore after much said of the commendation of the works of the lord , the psalmist closeth the psal. . with this vers . . the fear of the lord is the beginning of wisdom . the fear of the lord , taught and learned by the works of the lord , would prove our wisdom . this is one special use that we should make of his stately doings . i know ( said the wise man eccles. : . ) that whatso●…ver god doth it shall be for ever , nothing can be put to it , no●… any thing taken from it : and god doth it , that men should fear before him. see also iob. . vers , , . and vers . , , . . it were good to be so considering and meditating on the works of the lord , until we came to have low and abasing thoughts of ourselves : thus did the psalmist ps. . contemplate the work of god ver . , , . and then addeth vers . . what is man that thou art mindful of him ? and the son of man , that thou vis●…test him ? and this would stop our mouth , when we were beginning to quarrel , at any thing he doth , and we would soon see cause of silence before him , because we would see , that we were but beasts . . we would so contemplate the works of the lord , as to see and observe , how wisely , steadily , & irresistibly he ordereth & carrieth on his works , for throughing and bringing about his designed ends. it is our ignorance of the ends and designes of god , that causeth us to complean and quarrel , and wish that his works were otherwise ordered and marshalled ; for saw we these , and con●…idered how pertinent and s●…teable all the passages of his way , and all the circumstances of his work , were unto the end designed , we would be forced to say , behold he doth all things well . when elihu had been considering iob . the lords thunder and the great & small raine , the whirle wind & the frost , and observed how the lord did weary the thick cloud , and turne it about hither and thither ; he did not satisfie himself with that , till he also gote a look of the special ends , wherefore the lord did so ; that so he might see the beauty , and splendour , that was therein : therefore he addeth ver . , . and it is turned round about by his counsels , that they may do whatsoever he commandeth them , upon the face of the world , in the earth . he causeth it to come , whether for correction , orforhis land , or for mercy . and thereupon vers . . exhorteth iob to hearken unto this , to stand still and consider the wondrous works of god : and of him , who ( vers . . ) is perfect in knowledg . and such a sight as this of the works of the lord would put us far from intertaining such thoughts of god , and of his wayes , as we too ordinarily have . if we saw him , in these his works , acting as a wise governour , carrying on his noble and excellent designes and purposes , we would see a necessity for all that he doth ; and that no circumstance might be wanting ; otherwise his work should not be perfect , as it must be . and the faith of his being a god of wisdom , doing all for wise and holy ends , should quiet us , even though we should not see the particular end , which the lord intendeth in this or that particular work . . we would consider also the work of the lord , and see how thereby he executeth many a time his judgments on the wicked , and how he is pouring out his red wine , that is full of mixture , and causing the wicked of the earth drinkout the very dregs ; as it is psal. : . and thereby making it appear , that verily there is a god , that judgeth in the earth ps. . . yea , even when he seemeth most to be favouring the wicked , and his dispensations smile most upon them , he is but heaping wrath the more upon them , and fitting them for the day of slaughter . asaph , that could not see this , when he was under the water , saw it clearly , when he went into the sanctuary ; then he understood their end , and saw that the lord had set them in slippery places , and they were brought into desolation , as in a moment psal. : , , . it was an heart-establishing sight , which the psalmist had of the great works of the lord psal. : , . when he saw vers . , . that a brutish man knoweth not , neither doth a fool understand this , when the wicked spring as the grasse , and when all the workers of iniquity flourish , it is that they shall be destroyed for ever . consideration xxii . judgement upon a land , because of sin , sometime will not be held off by the prayer of god's people . jerem. : . then said the lord unto me , though moses and samuel stood before me ; yet my minde could not be toward this people : cast them out of my sight , and let them go forth . in a time , when , because of publick and abounding sins , the lord bringeth on publick and general calamities ; especially such , as sweep away the righteous with the wicked , and that could not be prevented or held off by all the prayers and supplications of his people , how earnest so ever they have been therein ; it may seem no small piece of difficulty , how a beleever shall win to any life ; or to know what a life may be had , in a such a dismal day : it may therefore be of use to speak a little hereunto , especially seing this is very like to be the case of this generation . these words , and the like passages , show us , that indeed there is a time , when god is so provoked by the sinnes of a people , that after much abused patience and long-suffering , he will not be intreated to hold off the stroke , that he is about to send , or hath threatned because of provocations : nor shall the eminentest of his favourites , & wrestlers , who sometime have prevailed as princes with him , be in case to stand in his way , and avert the blow , by all their intreaties & earnest supplications . god was about to bring on this people of judah , the long threatned desolation , and did denounce the same by his servant ieremiah , saying chap. : , . that he would do unto his house at ierusalem , which was called by his name , and wherein they did trust , as he had done unto shilo ; and that he would cast them out of his sight , as he had cast out their brethren , the whole seed of ephraim . and that ieremiah might understand the peremp●…oriness of this denounciation , he addeth vers . . therefore pray not thou for this people , neither lift up cry nor prayer for them ; neither make intercession to me , for i will not hear thee . the lord hereby signifying not so much his will , that ieremiah should surcease , and pray no more in their behalf ; as the peremptoriness of his purpose and resolution , to bring on the judgment , so that all his interceeding and interposeing should not avail : and this is againe renewed chap : . therefore pray not thou for this people ; neither lift up a cry , or prayer for them ; for i will not hear them , in the time , that they cry unto me , for th●…ir trouble . as if he had said , the decree is now gone forth , neither shall they prevail for themselves , nor thou for them . yet compassionat ieremiah could not get them forgotten in his prayers ; but interceedeth earnestly with the lord , in their behalf ier. : . from the beginning to the . ver . whereupon the lord said unto him the third time vers . . pray not for this people ●…or their good . ieremie againe vers . . to the end , notwithstanding of this , fell to the work of prayer , and did earnestly supplicat and interceed for them . but now the lord tels him chap. : . that moses and samuel should not prevail in their behalf ; and therefore he may be the better satisfied , to hear that god would not grant his petitions , put up for them . the like we have said foure times over ezek. : , , . though these three men , noah , daniel and iob , were in it , they should deliver but their own souls : and againe , though those three men were in it , as i live saith the lord god , they shall deliver neither sons nor daughters , they only shall be delivered , but the land shall be desolate . the matter then , which we are to notice is manifest , to wit , that there is a time , when the sins of a people come to that height , that god will not spare , upon any humane intercession : he will hear no intreaty . that was an unalterable and inevitable sentence against the house of honest eli. sam. : . and therefore i have sworne unto the house of eli , that the iniquity of elies house shall not be purged with sacrifice , nor offering for ever . when the lord would beginne , he would also make an end , as it is said v. . so esai . : v. . and it was revealed in mine eares by the lord of hostes ; surely this iniquitie shall not be purged from you till ye die . there is a time , when the end is come , and the lord will judge a people , according to their wayes , and recompense upon them all their abominations ; and his eye shall not spare , neither will he have pity : as ezek. : . to . and the lord will not againe passe by them any more amos : vers . and . vers . such a time and dispensation , as this , cannot but be afflicting and grievous to all , that are concerned in such matters : and the consideration of these particulars may manifest how sad it is , when the lord is so provoked against a people , as no intercessions of his most highly honoured favourites , upon whose intreaties , sometime he hath manifested wonderful condescensions of grace , will prevail to keep off the stroke ; no not moses and samuel both together . . that the lord hath done much at the prayer and intercession of these two in particular , here mentioned , moses and samuel : for moses , see exod. . where the lord was so wroth and displeased at the peoples turning aside so quickly out of the way , and making the golden calf , that he said unto moses vers , . i have seen this people , and behold , it is a stiff-necked people . now therefore , let me alone , that my wrath may wax hot against them , and that i may consume them : and yet upon the intercession of moses , saying vers , , . lord , why doth thy wrath wax hote against thy people , which thou hast brought forth out of the land of aegypt , with great power and with mighty hand &c. it is said vers . that the lord repented of the evil , which he thought to do unto his people . so againe numb : v. , . see psal. : vers . and : v. . in like manner , as to samuel we see sam. . that when the children of israel were in great fear of the philistines , they said to samuel vers . cease not to cry unto the lord our god , for us , that he will save us out of the hand of the philistines . and upon this samuel cried unto the lord , for israel , and the lord heard him . see also psalm : v. . is it not sad , that the lord , who sometime did so much upon the intreaty of these persons , is now so offended , that he would not regard their intercessions , nor spare upon their request ? . that the lord hath frequently spared , and keeped a stroke off his people upon the interposing of others , as of amos. chap. : v. , , , . when he had prayed for the people , and had said , o lord god , forgive , i beseech thee : by whom shall iacob arise , for he is small ? the lord repented and said , it should not be . and againe the second time he prayed , and had the same return . so nehemiah . and daniel ch. . and asa chron. : v. . and iehosaphat chron. . and others . . that the lord hath sometimes forborne to strick , when even graceless persons , and such , as had no interest in the special favour of god , have prayed and humbled themselves : as when he spared ninivee , after that natural people had humbled themselves : and when that wicked man ahab , that did evil in the sight of the lord , above all that were before him kings : vers . , . rent his cloths , and put sack-cloth upon his flesh , and fasted and lay in sack-cloth , and went softly , the lord delayed the stroke , and would not bring the evil upon his house , in his dayes kings : v. , . how sad must it then be , that he , who sometime hath turned from the fierceness of his anger , and held off the evil threatned upon the crying of graceless persons , will not hear the earnest intreaties of his greate●…st favourites ? . this dispensation will also appear more sad and afflicting , if we confider what an high esteem the lord hath for the prayers and intercessions of his worthies . such an account hath he of them , that the expressions thereof are indeed rare and very remarkable . let me alone , saith he unto moses exod. : v. . as if moses had been stronger than he , and had bound up his hands ; or as if god could do nothing without moses's consent or permission . so said he to iacob gen. : v. . when he was wrestling with him by prayer and supplication hos. : v. . let me go : as if he could not have gone without iacobs good leave and permission : and iacob is said to have prevailed with god , as a prince ; and hath therefore his name changed into israel . . adde to this end , the frequent promises made of the lords hearing of such , in the behalf of others gen. : . the lord said to abimelech , restore the man his wife , for he is a prophet , and be shall pray for thee , and thou shalt live . so iob. : v. . the lord directed iobs friends to set him a work to pray for them , with a promise of success . go to my servant iob , and offer up for yourselves a burnt-offering ; and my servant iob shall pray for you ; for him will i accept . how sad then must it be , when the lord will not hear such . see also iam. : v. , , . . yea sometimes we read , that the lord hath delivered , when there was no intercessour esai . : vers , . and he saw , that there was no intercessour . therefore his arme brought salvation unto him , and his righteousness it sustained him. must not his anger then be great , when he will not pity , nor spare , even though his worthies , whom he highly honoureth , were standing before him , and putting up supplications , in the behalfe of a sinful people ? . he hath said psal. : vers . — call upon me in the day of trouble , and i will deliver thee . is it not then sad , when iniquity is come to such an height , that the lord will not onely not hear the people themselves , when they cry ; but also he will not hear the beseechings and intreaties of such , as have most prevailed with him , at other times ? . as also if we consider , how unanswerable this appeareth to be unto the title and stile , which he hath gote , and the consideration of which hath encouraged his servants to call upon him : as psal. : vers . o thou that hearest prayer , unto thee shall all flesh come , such a dispensation , as this , cannot but be sad and grievous . if it be enquired , when we may apprehend the time to be such , as wherein the lord will hear no intercessions , no prayers , nor intreaties of his greatest favourites , in the behalf of a sinf●…l people , against whom the lord is coming in judgment ? i answere , though we may not be peremptour herein , knowing that the lord sometimes taketh pleasure to act , according to a soveraignity of mercy ; for the glory of his rich grace and compassion ; and therefore must leave a latitude unto the soveraignity of free grace : yet if we consider the condition of this people , of whom this is said ; and see what iniquities they were guilty of , at this time , we apprehend such a thing may be feared , where the lord is in the same , or in the like manner , provoked ; and when he is coming in judgment against a people chargable with the same evils , it may be feared , that no prayer , no intercession of one or other , shall availe to hold off the judgment . of these sins , whereof this people , for whom the lord would hear no intercession , we shall mention some few , to the end we may be helped to understand better the language of gods present dispensations ; and to search and see , whether there be cause or no , to fear , that judgment inevitable is to be the lo of this generation . . when sins , and rebellion against the lord , come to an exceeding great height , and gross and palpable defection is begun and carried on by court and countrey ; then the lord is engaged to vindicat his name and justice , before the world ; that all may see , he is no patronizer of wickedness , even in a people called by his name . thus it was in the dayes of manasseh , who , with his court , committed such hainous wickedness , as was never there before perpetrated , as may be seen kings : v. , to . chron. : , to . and wherein the whole land was involved : wherefore the lord threatned kings : v. , , , &c. to stretch over jerusalem the line of samaria , and the plummet of the house of ahab ; that is , that he would do with jerusalem , as he hath done with samaria , and the house of ahab ; and no more spare those , than he did these . and ( which is very remarkable ) this iniquity the lord would not pardon , notwithstanding that manasseh himself gote mercy , & reformed several things before his death ; and notwithstanding of a more universal and general reformation , that was in the dayes of his grand-child josiah , that none-such king : for it is said . kings : v. , , . and like unto him ( i. e. josiah ) was there no king before him , that turned to the lord withall his heart , and with all his soul , and withall his might , according to the law of moses ; neither after him , arose there any like him . notwithstanding ( as it is added ) the lord turned not from the fierceness of his great wrath , wherewith his anger was kindled against judah , because of all the provocations that manasseh had provoked him with all . and the lord said , i will remove judah also out of my sight , &c. and in this same place jer. . after the lord had said vers . that though moses and samuel stood before him , his mind could not be towards them ; but that he would cast them out of his sight , to the death , to the sword , to the famine , and to the captivity , vers . to the sword , to dogs , to fowls , and to beasts vers . he saith vers . and i will cause them to be removed into all kingdomes of the earth , because of manasseh , the son of hezeki●…h king of judah , for that which he did in jerusalem . . when hainous iniquities , and sins become common and epidemick , in a land , infecting all ranks of persons , young and old , rich and poor , magistrat , minister and common people ; then an inevitable blow is to be feared : for so was it with this people , as we see jer. : vers . . &c. hardly could there a man be found in jerusalem to execute judgment , and to seek the truth : neither was this scarcety to befound only among the poor and foolish people ; but even among the great men ; for they had altogether broken the yoke , and burst the bonds vers . therefore followeth vers . how shall i pardon thee for this ? and againe vers . shall i not visite for these things ? saith the lord ; and shall not my soul be avenged on such a nation as this ? so in the two last verses of that chapt. it is said , a wonderful and horrible thing is committed in the land. the prophets prophesie falsely , and the priests bear rule by their meanes , and my people love to have it so : and what will ye do i●… the end thereof . such priest , such people were here ; and what else but ruine could be expected ? so ierem. : vers . and : v. . it is said , that from the least of them , even unto the greatest of them , every one is given to covetousness ; and from the prophet even unto the priest , every one dealeth falsly : therefore is wrath threatned both upon old and young , and upon all the inhabitants of the land vers , . see also vers . they were all grievous revolters , brasse and iron , they were all corrupters . so is this plainly charged upon them chap. : v. . the children gather wood , and the fathers kindle the fire , and the women knead their dough ▪ to make ●…kes to the queen of heaven . so that man , wife and children , young and old , were conspiring in one , and with one shoulder carrying on this defection and apostasie from god. so jerem. : v. , . for according to the number of thy cities , were thy gods , o judah ; and according to the number of the streets of jerusalem , have they set up alt●…rs to that shamful thing , altars to burn in●…ense unto baal . thus was this sin become universal through the whole city jerusalem , and through the whole land of judah : and what followeth hereupon ? therefore pray not thou for this people &c. the like we finde micah . : vers . . the heads did judge for reward , and the priests did teach for hire , and the prophets did divine for money : and what followeth upon this ? therefore ( vers ) shall zion for your sakes be plowed as a field , and jerusalem become heaps , and the mountaine of the house as ●…he high places of the forest ; that is , citie and sanctuary shall be laid desolate . this same was laid to the charge of this people by zephaniah , ch. : ver . , . her princes within her are roaring lions , her judges evening wolves , her prophets light and treacherous persons , her priests have polluted the sanctuary : so that both church and state was corrupted : & therefore was woe denounced against her vers . see also micah : , to . . when corruption in the worship , and ordinances of god , is admitted , fostered and continued in ; and superstition or idolatrie is brought-in , then an inevitable stroke is to be feared : for god is a jealous god , and will not hold them guiltless that take his name in vaine , but will visite the iniquities of the fathers unto the third and fourth generation of those that thus hate him , and corrupt his ordinances : this was also given as a cause of the destruction , that came on this people chron. : v. . they polluted the house of the lord , which he had hallowed in jerusalem . so ezek. : vers . it was threatned . wherefore , as i live , saith the lord god , surely , because thou hast defiled my sanctuary with all thy detestable things , and with all thine abominations ; therefore will i also diminish thee ; neither shall mine eye sparer , neither will i have pity , see also the following verses , where the dreadfulness of the blow is laid forth : yea saith he vers . thus shall mine anger be accomplished , and i will cause my fury to rest upon them , and i will be comforted . and all is sealed in end vers . with this , i the lord have spoken it . so ezek. : vers . as for the beauty of his ornament , he set it in majesty : but they made the images of their abominations , and of their detestable things therein . this was their sin , and what followeth ? therefore have i set it far from them , or made it unto them an unclean thing . and further in the following verses , he threatneth , to give it into the hands of strangers for a prey , and to robbers , who shall defile it , &c. see likewise chapt. . throughout , and chap. ▪ vers , ▪ so jerem. : vers , , &c. the land was perishing , and was burnt up like a wilderness , that none passeth thorow : and wherefore was this ? because ( saith the lord ) they have forsaken my law , which i set before them , and have not obeyed my voice , neither walked therein ; but have walked after the imagination of their own heart , and after baalim , which their fathers taught them &c. . when a land or church maketh defection from god , apostatizeth , breaketh wedlock , renounceth their covenant relation ; then a sword is to be expected , wherewith the lord shall avenge the quarrel of his covenant levit : . & there is ground to fear , that judgment shall inevitably overtake such sinners : for thus was it with this people of judah ier. : , . , , . so ier. : , , . they had forsaken god , and rebelled against him ; and therefore came destruction upon destruction v. . and ier. : . because they brake god's covenant , which he had made with their fathers : therefore v. . he threatned to bring evil upon them , which they should not be able to escape , and that he would not hearken , though they should cry unto him : and then followeth vers . therefore pray not thou for this people &c. so ier. : , . the lord threatned to make them a wilderness , and cities not inhabited , in so much , that nations shall be astonished , and enquire what can be the cause of this ? and the answere they shall receive is this v. . because they ●…ave forsaken the covenant of the lord , their god , and w●…rshipped other gods & srved them . and in this same place ier. : . it is said , thou hast forsaken me , saith the lord , thou art gone backward ; therefore will i stretch out mine hand against thee , & destroy thee , i am weary with repenting . see what was threatned for breach of covenant ier. : v. , , , . the lord said , he would proclame a liberty to the sword , to the pestilence , and to the famine , and would make them to be removed into all the kingdomes of the earth , and give all ranks among them into the hands of their enemies ; and give their dead bodies to be meat unto the fowls of heaven , and to the beasts of the earth . we see ezek. . how the lord deduceth along process against them , and proveth them to have plaid the harlot , and that in a most impudent manner : and how therefore he saith , that he will judge her as a woman , that breaketh wedlock v. . & make his fury towards them to rest , and his jealousie shall depart , and he will be quiet vers . . and againe v. . he saith i will even deal with thee , as thou hast done , which hast despised the oath , in breaking the covenant . see the like charged upon israel , as the ground of their desolation . hos. : , , . & : , , , . & : , , & : , , . & , . . when this defection and apostasie from god in the matter of religion , is accompanied with gross immoralities , fearful sins against the second table of the law , which the very light of nature condemneth ; then may the guilty fear an unavoidable stroke , & a blow of justice , that shall not be evited ; for the lord will not have it said , or supposed by strangers , that he will bear with gross impieties in his own professed people , and suffer them to exceed the heathen in wickedness , without control , or punishment : we see this people of judah , upon whom inevitable ruine was coming , were charged likewise with many gross and hainous impieties ier. : , , , . there vvere among them wicked men , they did lay waite , as such as laid snares , they set a trap , they watched men , their houses were full of deceit ; yea they did overpasse the deeds of the wicked ; & thereupon it followeth v. shall i not visite for these things , saith the lord ? shall not my soul be avenged of such a nation , as this ? so ier. : . they were all adulterers , an assembly of treacherous men , they bend their tongues for lies like bowes , they did proceed from evil to evil , they taught their tongues to speak lies , and deceived their neighbours ; they spoke peacably , but in heart they did lay wait : therefore it is added v. . shall i not visite them for these things ? &c. so jer. : . o house of david , thus sai●…h the lord , execute judgement in the morning , and deliver him that is spoiled out of the hand of the oppressour , l●…st my fury go out like fire , and burn that none can quench it , because of the evil of your doings . these things were neglected by them ; and therefore wrath came upon them , at length , and there was no remedie jer. : , , , . and the prophet ezekiel hath the same charge against this people chap. : , . they changed gods judgments into wickedness , more than the nations , and his statutes more than the countreys : and therefore the lord threatned v. , , . to execute judgment in the midst of them , and to do that unto them , which he had not done before , and the like whereof he would not do any more : he would bring on them an unexemplified stroke , and a stroke , that should not have a parallel . and againe chap. : , . the iniquity of the house of israel and of judah is exceeding great , and the land is full of blood , and the city full of perversness . and therefore it is added , mine eye shall not spare , neither will i have pity , but i will recompense their way upon their head . therefore was it , that commission was given to the lord's executioners to go thorow and slay old and young , maids and little children and women ; yea all , except the marked ones v. , . se also chap. : , , . iudah corrupted her self more than samarca , yea more than sodom v. : , . and chap : we have a large catalogue of their sins , see v. , , , , , , , , . and that as the provoking cause , drawing forth the sword , wherewith the lord would cut off both the righteous and the wicked , mentioned chap. : ver . . — . and bringing-on the desolation and scattering , mentioned chap. : , , , , , . thus the lord dealt also with israel , because of their manifold iniquities , mentioned hos. : , , . there was no truth , nor mercy , in the land , nor knowledge of god ; but there was swearing , lying , killing , stealing , adultery and blood touching blood . see also micah . : , , , . . when this defection , and course of sinning is long continued-in , and there is no wearying of this way , but rather a growing in this apostasie ; then such may fear , that at length the lord will come , and will not spare , nor pity , nor passe by any more ; for thus was it with this people of iudah ier. . there are sad judgments denounced against them , from the beginning to v. . and thereof the reason is given vers . , . - because your fathers have forsaken me , and have walked after other goods &c. and ye have done worse than your fathers ; for behold ye walk every one after the stubbornness of his evil heart , that they may not hearken unto me . and therefore destruction is threatned of new v. . therefore will i cast you out of this land , into a land , that ye know not — where i will not shew you favour . so ier. : , . for the children of israel , & the children of iudah have only done evil before me from their youth . and againe . this city hath been to me , as a provocation of mine anger , and of my fury , from the day that they built it , even unto this day ; that i should remove it from before my face . so the prophet ezekiel draweth up a long libel of many instances of their rebellion , continued in for many generations , running in a constant line from father to son , from v. . to v. . and there we finde the sentence given out , as i live saith the lord god , surely with a mighty hand , and with a stretched-out arme , and with fury poured-out , will i rule over you and israel was charged with this same guilt , hos. : ver . . o israel , thou hast sinned from the dayes of gibeah . see also esa. : . . when people become bold and impudent in their sinful courses , then there is ground to fear a sad and inevitable stroke of justice : for thus was it with this people of iudah ier. : . — thou hadst a whores fore-head , thou refusedst to be ashamed . and againe ier. : . were they ashamed , when they had committed abomination ? nay , they were not at all ashamed , neither could they blush : and what is added upon this ? therefore they shall fall among them , that fall ; at the time , that i visite them , they shall be cast down , saith the lord. so chap. : v. . in these last mentioned places , the false prophets would seem specially to be meaned ; yet the circumstances will include others . when people provoke the lord to anger continually , to his face , as it is esai : . then they become a smoak in gods nose , and a fire that burneth all the day , and they must expect a recompence from god , as vers. , . . when people stand chargable with the abuse of many favours , received at the hands of god ; which they have perverted , and mis-improven to the hardening of themselves in their wicked courses ; then it is to be feared , that god will come at length , and be avenged on such a generation of perverters : this iniquity was also charged upon this people of iudah by jeremiah chap. : , to . their forgetting the old kindnesses of god , and abusing his favours , defiling his land , and making his heritage an abomination , is charged home vers . wherefore ( saith the lord vers . ) i will yet plead with you , and with your childrens children will i plead . so chap. . after the lord had said to jeremie , pray not for this people vers . he addeth , as a provoking cause hereunto vers , , . what hath my beloved to do , in mine house , she hath wrought lewdness with many , and the holy flesh is passed from thee , when thou dost evil , then thou rejoicest . the lord called thy name a green olive tree , faire and of goodly fruit . but there was no sutable walking ; and therefore it followeth , with the noise of a great tumult , he hath kindled fire upon it , and the branches of it are broken : for the lord of hosts , that planted thee , hath pronounced evil against thee , &c. so jer. . the lord by a similitude of a girdle , showeth how he had caused the whole house of israel to cleave unto him , and the whole house of iudah ; that they might be unto him , for a people , and for a name , and for a praise , and for a glory : but they would not hear ; and therefore he threatned to make them like unto the marred girdle ; and so mar the pride of iudah , and the great pride of ierusalem , and make them good for nothing . see vers , , . so chap. : . he saith , and first , i will recompense their iniquity , and their sin double , because they have defiled my land , they have filled mine inheritance , with the carcases of their detestable and abominable things . thus did they requite the kindness of god , in bestowing that land upon them , by defileing it with their sins ; and therefore he threatneth to recompense their iniquity double . so doth the prophet ezekiel chap. . make a large deduction of the favours and kindneses shown to that people , and give us also a large summe of their abusings and pervertings of these favours : and therefore is wrath denounced from vers . and forward . this was likwise charged upon ephraim or israel , by hosea chap. : , . — they have transgressed against me , though i have redeemed them , yet they have spoken lies against me — though i have bound and strengthened their armes ; yet they do imagine mischief against me . so hos. : vers , , , . esai . : vers . . when people become hardened in their sins , loving and delighting to wander out of the way , and glory in their wickedness , as resolving never to amend , and are therefore tushing at all threatnings , and contemning them ; then is there great ground to fear an overturning blow , that no meanes shall avert : it was also laid to the charge of this people ier. , . that they loved to wander , and did not refraine their feet : and what followeth upon this ? therefore the lord doth not accept them ; he will now remember their iniquity , and visite their sins . and then vers . the lord said unto him , pray not for this people for their good . vers . when they fast , i will not hear their cry — but i will consume them by the sword , by the famine , and by the pestilence . so the prophet ezekiel ch. . seeth ierusalem , in the likeness of a pot full of pieces ; and she is called vers . the pot , whose scum is therein , and is not gone out of it ; she would cast away none of her abominations : and therefore the lord said vers . wo to the bloudy city , i will even make the pile for fire great . vers . heap on wood , kindle the fire , consume the flesh , and spice it well , and let the bones be burnt . vers . then set it empty upon the coals thereof , that the brasse of it may be hot , and may burn : and that the filthiness of it may be molten in it , and that the soumme of it may be consumed . she would not put away her scum in time , and therefore the lord will put an end to it in her destruction ; and he will not be hindered ; for it is added vers , . in thy filthiness is leudness , because i have purged thee , and thou mast not purged ; thou shalt not be purged from thy filthiness any more , till i have caused my fury to rest upon thee , i the lord have spoken it , it shall come to passe , and i will do it , i will not go back , neither will i spare , neither will i repent &c. the same was the sin of israel , for saith hosea ch. : . and the pride of israel testifieth to his face ; and they do not return to the lord their god , nor seek him for all this . so chap. : . and my people are bent to back sliding from me : though they called them to the most high , none at all would exalt him. they hardened their necks , that they might not hear god's words : therefore the lord said ier. : . that he would bring upon ierusalem . , and upon the rest of the towns , all the evil that he had pronounced against it . it was this same people , of which zephaniah spaketh chap. : . that were setled on their lees , and said in their heart , the lord will not do good , neither will he do evil . upon which , dreadful and desolating strokes are denounced , to the end of that chapter . . when a people under their sins , turne brutish , sensual and senseless , regarding nothing that the lord is either doing or saying , by his servants or dispensations ; but following their pleasures ; then an alarming and destroying stroke , that shall not be turned away , may be feared , according to that esai . : v. , , . and in that day , did the lord god of hosts call to weeping , and to mourning , and to baldness , and to girding with sackcloth , and behold joy and gladness , slaying oxen and killing sheep , eating flesh , and drinking wine : let us eat and drink , for to morrow we shall die . and it was revealed in mine eares by the lord of hosts ; surely , this iniquity shall not be purged from you , till ye die , saith the lord god of hosts . the like we have pronounced by amos chap. : v. , &c against such , as are at ease in zion , put far away the evil day , lye upon beds of yvory , & stretch themselves upon their couches , and eat the lambs out of the flock , and the calves out of the midst of the stall ; that chant to the sound of the viol , invent to themselves instruments of musick , like david ; that drink wine in bowls , & anoynt themselves with the chiefe oyntments ; but they are not grieved for the affliction of ioseph . now see what the lord threatneth upon this account ver. . and forward , confirming the same with an oath vers . to shew the immutability of this counsel . . when people are so far from taking conviction , and making challenges welcome , and from humbling themselves before the lord , in the sense of their iniquities ; that they will justifie their owne wayes , and plead themselves innocent before god ; then , there being no more hop of their recovery , their case seemeth desperat , and they may expect a final blow : for this was also the sin of this people of iudah ; as we see ier. : v. how canst thou say , i am not polluted , i have not gone after baalim ? therefore vers . their moneth must come , wherein they shall be found and taken : so vers . yet thou sayest , because i am innocent , surely , his anger shall turn from me . what followeth ? behold i will plead with thee , because thou sayest , i have not sinned . so that the lord is engaged so much the more , to plead his controversie against them ; and make them and the world both see , by sad effects , how guilty they have been . also we see how the lord justifieth his procedour with this same people by ezekiel chap. . throughout : they would say , that all these calamities , which they did meet with , and were yet to meet with , came not on them for their own sins , but for their fathers sins ; their fathers ( said they ) had eaten sowre grapes , and their teeth was set on edge ; and therefore they concluded , that the way of the lord was not equal : but the lord , in that chapter , is vindicating himself , and evinceing that they were as guilty , as their fathers , & did tread in their fathers footsteps , approving all that their fathers did ; and therefore could not plead innocent . see likewise ezek. : , to . . when people will go on in their wickedness , and shelter themselves under an outward profession of religion and piety ; then it is to be feared , that god shall vindicat his name and his glory , in the sight of the nations , and make it appear that his outward worship and service shall be a scug to no profane person : for this was also the sin of this people jer. : , . thus saith the lord of hosts , the god of israel , amend your wayes and your doings , and i will cause you to dwell in this place : trust ye not in lying words , saying , the temple of the lord , the temple of the lord , the temple of the lord are these . because they had the temple among them , they thought all should be well , and they should never be ruined , do what they pleased : but the lord , in the following verses , manifesteth that all that should no more save them , than it saved shiloh ; and then addeth vers , . and i will cast you out of my sight , as i have cast out all your brethren , the whole seed os ephraim . therefore pray not thou for this people &c. so saith the lord by esaias ch. : , &c. to what purpose is the multitude of your sacrifices &c. the lord cared for none of these things , when their outward walk was not answerable to their profession ; he would not hear their prayers vers . so esai . : , . he thereupon threatened to choose their delusions , as they had chosen their own wayes , and that in which he delighted not . see also amos : to . micah laith his to the charge of this same people . chap. : . the heads thereof judge for reward , and the priests thereof teach for hire , and the prophets thereof divine for money : yet will they lean upon the lord , and say , is not the lord among us , none evil can come upon us , but what followeth upon this ? vers . therefore shall zion for your sake be plowed as a field , and jerusalem shall become heaps , and the mountaine of the house , as the high places of the forest . . when iniquity aboundeth particucularly amongst church-men , who should both by their doctrine & example have reclamed the people from their sinful courses ; then the matter seemeth desperat , and god must be avenged on all together ; hence we see this same people charged with this jer. : , . the priests said not , where is the lord ? and they that handle the law , knew me not : the pastors also transgressed against me , and the prophets prophesied by baal , & walked after things , that do not profite . wherefore i will yet plead with you , saith the lord , and with your childrens children will i plead . see also ch. : , . and : , , . there was falshood among the priests and the prophets , and they healed thehurt of the daughter of gods people slightly , saying peace , peace , when there is no peace : and therefore followeth vers . i will surely consume them &c. so ezek. : , . there is a conspiracy of her prophets , in the midst thereof — they have devoured souls , her priests have violated my law , and have profaned my holy things &c. therefore ( as it followeth vers . ) have i poured out mine indignation upon them , i have consumed them with the fire of my wrath ; their own way have i recompensed upon their heads , saith the lord god. see also hos. : v. , , , . and : vers . . when a people lay not god's controversie to heart , when he is pleading the same against them by lesser judgments ; nor are taking warning thereby , but notwithstanding thereof are going on in their sins ; then it is to be feared , that god shall once for all send a consuming stroke , that they shall not evite : for this was also the sin of this people , as we see jer. : . — thou hast stricken them , but they have not grieved ; thou hast consumed them , but they have refused to receive correction : so chap : . and : v. . thus was it also with israel amos : v. . and forward to the end : several particular judgments are there mentioned , but they wrought them not up unto a returning to the lord vers , , , . and then a nameless judgment , or a judgment without a parallel , a judgment that could not be expressed is threatned ; and they are bidden prepare for it vers . therefore thus will i do unto thee , o israel ; & because i willd o thus unto thee , prepare to meet thy god , o israel . see amos . where also several judgments are mentioned , but the lord made not yet a full end : but at length vers . he saith , i will not againe passe by them , any more : and so againe chap. : . see likewise zeph. : . esai . : v : , , , . . when oppression & injustice rageth among a people , then is there just ground to fear such an overflowing blow ; violence was one of the sins , that brought ▪ on the floud on the old world gen. : , . and for this sin , was ierusalem threatned with destruction esai . : , , . how is the faithful city become an harlot ? — they judg not the fatherless , neither doth the cause of the widow come unto them . therefore thus saith the lord , the lord of hosts , ah , i will ease me of mine adversaries , and avenge me of mine enemies . so jer. : . they were oppressing the stranger ▪ the fatherless and the widow , and shedding innocent blood : as also jer. : . and therefore are sore judgments threatned against their king iohojakim vers , . that he should be buried with the burial of an asse , drawn and cast forth beyond the gates of ierusalem . we see what was threatned against israel amos : , , . for this sin , of selling the righteous for silver , and the poor for a pair of ●…hoes , for panting after the dust of the earth , on the head of the poor , turning aside the way of the meek , and laying themselves down upon cloths , laid in pledge , & drinking the wine of the condemned , in the house of their god. see also amos : , , . where this sin of unrighteousnese and oppression is charged upon them ; and then followeth vers . the lord hath sworn by the excellency of jacob , surely , i will never forget any of their works . . shall not the land ●…remble for this , & every one mourn that dwelleth therein ? &c. so mic. : , . the like sin is charged upon that people ▪ and then it followeth v. . therefore , thus saith the lord , behold , against this family do i devise an evil , from which ye shall not remove your necks . and utter desolation is threatned v. , . and v. . it is said arise ye , & depairt ; for this is not your rest &c. see likewise ch. : , , , . and againe v. , , , . habbakuk also saw this sin in judah chap. : , , . violence , iniquity , grievance , spoiling , strife and contention , no judgment , but wrong judgment : therefore v. , . &c. an incredible work of judgment was to be wrought , and the caldeans were to be sent against them . so was the like threatened by zephaniah ch. : , , . for the same sin and : v. . see es. : . to the end . . when people will not follow gods way , and turne at his reproof , but go on in their sin ; and when evil cometh upon them , use carnal shifts to save themselves , and run to the arme of flesh ; then it is to be feared , that god's anger shall break-out and burn without remedie : for this was also the sin of iudah , they would not turn to god , but trust in egypt and assyria , in their strait ier. : , , , . so es. : , , . for as much as this people r●…fuseth the waters of shiloah that go softly , and rejoice in rezin and in remaliah's son : now therefore behold , the lord bringeth up upon them the waters of the river ●…rong and many , even the king of assyria , — and he shall passe thorow iudah , and shall overflow and go over &c. so hos. : , v. . when ephraim saw his sickness , & iudah his wound ; then went ephraim to the ass●…rian — i will be unto ephraim as a lion , and as an young lion to the house of iudah : i , i will tear and go away , i will take away , and none shall rescue . and againe chap. : , . ephraim also is like a silly dove , without heart ; they call to egypt , they go to assyria . when they shall go , i will spread my net upon them ; i will bring them down , as the fowls of the heaven : i will chastise them , as their congregation hath heard . and againe ch. : , , ▪ israel is swallowed-up , now shall they be among the gentiles , as a vessel wherein is no pleasure : for they are gone up to assyria . . when people , settling on their lees , grow secure , and carnally confident , as afraid of nothing , as if they were without the reach of god's hand , and all hazard ; then it is to be feared , that god shall make it appear , that he is stronger , than they : for this likewise was the sin of iudah ier. : , . behold i am against thee , o inhabitant of the valley , and rock of the plaine , saith the lord , which say , who shall come down against us ? or who shall enter into our habitations ? but i will punish you according to the fruit of your doings — and i will kindle a fire , in the forest thereof , and it shall devoure all things round about . this was also charged on israel by amos chap. : . ye which rejoice in a thing of nought , which say , have we not taken to ourselves horns by our own strength ? for which cause see what followeth vers . but behold i will raise up against you a nation , o ouse of israel , saith the lord the god of hosts , and they shall afflict you from the entering in of hemath , unto the ri●…er of the wilderness . the like we finde amos , : ▪ all the sinners of my people shall die by the sword , which say , the evil shall not overtake , nor prevent us . see ezek. : , . . when a people have followed these courses of sin , notwithstanding of many reiterated warnings and admonitions , given by the lords servants ; then it is to be feared , that god shall wait upon them with warnings no longer , but shall once for all send a devouring stroke , that they shall not with all their cries get prevented , nor taken off them ; according to that prov. : . he that being often reproved hardeneth his neck , shall suddainly be destroyed , and that without remedie . and that prov. : ●… . to . because i have called , and ye refuse●… &c. i also will laugh at your calamity , and mock when your fear cometh ; when your fear cometh as desolation , and your destruction cometh as a whirle winde — then shall ye call upon me , but i will not answere &c. thus was it with this people of iudah , jer. : . and now because ye have done all these works , saith the lord , and i spoke unto you , riseing up early and speaking , but ye heard not ; i called you , but ye answered not . then it followeth vers , . therefore will i do unto this house — as i have done to shiloh . and i will cast you out of my sight , as i have cast out of my sight , all your brethren , the whole seed of ephraim : and then he addeth vers . therefore pray not thou for this people . the same sin is againe charged upon them vers , , , . and then it followeth vers . cut off thine hair , ô jerusalem , and cast it away , and take up a lamentation ; for the lord hath rejected and forsaken the generation of his wrath . so jer. . vers . the prophet tels them in the fourth yeer of je●…ojakim , that he had spoken unto them . year , viz. from the . year of j●…siah ; but in all vaine : and vers . that the lord had sent unto them all his servants the prophets ; but all was in vaine vers . therefore sad judgments are threatened vers , , , . even utter desolation , and slavery under the king of babylon full years vers . see also ch. : , , . and : . this was israels sin also hos. : , and : , , . and : . my god will cast them away , because they did not hearken unto him : and they shall be wanderers among the nations . . when people not only will not take warning ; but also tush at warnings ; then may they fear , that god shall be avenged upon them ; for thus was it with this people of judah , jer : , , . for the house of israel and the house of j●…dah have dealt very trecherously against me — they have belied the lord , and said , it is not he , neither shall evil come upon us , neither shall we see sword , nor famine : and the prophets shall become winde , and the word is not in them . therefore is destruction by the caldeans threatned , in the following verses , , , . see also ier. : , , . so jer. : v. , . when the lord threatned sad dayes to come upon them , all the use they made of it , was they said , there is no hop ; but we will walk after our own devices , and we will every one do the imagination of his evil heart we know what that wicked king did with the roll of threatenings ierem. . but see what followed thereupon vers , . andanother roll is written with additions vers . . when people turn so impudent in their wayes , and so fixed in their sinful courses , that there is no moving of them by all the warnings that can be used ; nay , they become enraged at , and persecute such as do admonish them , or exhort them to amend ; then the case seemeth to be desperat , and their destruction must come : for thus was it with judah chron. : , : they mocked the messengers of god , and misused his prophets , until the lord arose against his people , till there was no remedy . and what sufferings jeremiah met with at their hands , for his faithfulness , his book telleth us chapters , and , and . so was it with israel amos : . they hate him that rebuketh in the gate , & they abhore him , that speaketh uprightly . see also amos : . to the end . upon which followed chapter : v. . the end is come upon my people israel , i will not againe passe by them any more . how much more may a people , or a generation , among whom not one , or two , or a few onely of those sins are to be found ; but all of them , fear , that such a stroke be coming , that no prayer or humane intercession shall avert ? the lord tels us by ezekiel ch. . that when he breaketh the staff of bread , and sendeth famine , on a land , because of their trespassing grievously , though these three men noah , daniel and job were in it , they should deliver but their own souls vers , . and againe if he spoile the land by noisome beasts , though these three men were in it , they should deliver neither sons , nor daughters &c. vers , . so when he bringeth a sword upon the land v. , . or a pestilence v. , . and then addeth v. . how much more , when i send my foure sore judgments upon ierusalem , the sword and famine , and the noisome beasts , and the pestil●…ce , to cu●…t off from it man and beast ? that is , how much more shall i go on and devoure ? and how much less shall they think to escape upon the petitions of noah , daniel and iob , or upon the account of their relations to them . so , if upon one , or two or a few of the forementioned sins , we finde , that god will bring upon a land inevitable judgments , and will not be stopped , in the execution , by the intercessions of moses and samuel ; how much more , may we suppose certainly and unavoidably shall judgment overtake a generation , that is guilty of all those twenty grievous iniquities ? from this matter all of us may learne these lessons . . to fear and tremble before this god ; seing he is so just and seyere a judge and governour , and seing it is a fearful thing to fall into the hands of the living god. . to beware of abusing his patience : for howbeit it may endure for sometime ; yet it will expire at length , as to its effects ; and abused longanimity will end in unavoidable ruine , and in inevitable strokes of iustice. . all , whether lands or particular persons , who know themselves guilty of the evils mentioned , as causes procuring such inevitable rodes , should hast to break off these courses , that will , no doubt , hasten-on irremediable destruction : it were best to get out of the way of the wrath of god in time . if it be enquired , what the people of god are called to do , in such a day , when the place they live-in , is guilty of and continueing-in these grievous sins , and they can look for nothing but wrath to be poured-out ; so that no prayer , fasting , or supplication shall hold it off ? for answer , let such minde those duties following , ▪ let them beware to seek great things for themfelves , ier. . the lord said to baruch by the prophet ieremie vers , . behold , that which i have built , will i break down ; and that , which i have planted , will i pluck up , even this whole land : and seeke●… thou great things for thy self ? seek them not ; for behold i will bring evil upon all flesh , saith the lord. whence we see , that it becometh not the people of god , to be too much minding themselves , and their own things , in such a day ; but they ought to be very well satisfied , if the lord give them their life for a prey : as he promised to baruch . . they should stoup , and adore this god , who is just and righteous in all his wayes ; they should be silent before him , and put their mouth in the dust : no quarrelsome thoughts should have place or room , in their hearts . hold thy peace saith zephaniah ch. : . ) at the p●…esence of the lord god , for the day of the lord is at hand : for the lord hath prepared a sacrifice , he hath bid his guests &c. when the lord is about to make a sacrifice in a land , and to give the carcases of men to the fowls of the heavens , and the beasts of the field ; all flesh should be silent , and his people especially should quiet themselves , and hold their peace before him , without murmuring , or venting any discontentment , at the matter . . they should observe the glory of the lord , shineing forth , in that remarkable act of holy justice ; see his majestie , awfulness , terrour , and just severity , to the engaging of their hearts more unto him , and to a glorying in him. the black and dreadful day , that was to come upon iudah , was mentioned , and several things held forth , to make it have a deeper impression ier. : and v. . it was said , that even the carcases of men shall fall , as dung upon the open field : and then it is added v. . let not the wise man glory in his wisdom &c. and vers . but let him that glorieth , glory in this , that he understandeth and knoweth me , that i am the lord , which exercise loving kindness , judgment and righteousness in the earth ; for in these things i delight , saith the lord. to tell us , that in such a day especially , the lords people should be taking a right view of god , that they may understand and know him to be jehovah & one that exerciseth judgment and righteousness in the earth ; and withall one , that even then , exerciseth loving kindness to his own ; and a god that delighteth in these exercises ; and that they should glory in him , even in such a day , and delight in that wherein he delighteth . . they would do well to refuge themselves in time , in their chambers , and shut their doors about them , and hide themselves for a little moment , until the indignation be over past : as it is esai . : . this is the counsel of the lord unto his people , in a time , when the lord cometh out of his place , to punish the inhabitants of the earth , for their iniquity . v. . . they should rest satisfied , though their prayers , in behalfe of the land , have not that success and fruite , that they could have wished ; & that upon these grounds and considerations . ( . ) out of that dispensation , howbeit both black and terrible ; yet god will get glory , both of his truth and veracity , in his threatnings , at which the wicked tushed , & would give no credite to them ; which carriage could not but afflict his people ; it could not but grieve themto see those wicked ones carry so atheistically , as contemning all the denounciations of wrath ; but now when the day of execution is come , the lord is seen to be a god of truth , and his people see then , whose word standeth , whether god's word , or the word of those wicked sinners ier. : . and of his justice in pursueing evil doers , who said , by their doings , that he had forsaken the earth , or that he was not a god , that judgeth in the earth . so also of his holiness , and purity : for then it 's made manifest , that he is not , as they imagined , altogether such an one , as themselves ; but that he hateth all the workers of iniquity . ( . ) god will have a care of them , even then , and be a little sanctuary unto them ezek. : v. . and cause all things work together for good to them rom. : v. . he will set a mark upon such , as sigh and cry for all the abominations , that are done , that the men with the slaughter weapon may not come nigh unto them ezek. . ( . ) he will return their prayers into their own bosome againe ; so that they shall not fall to the ground psalm . vers . ( . ) he will accept their prayer and intercession , as good service , off their hand even though he think not good to grant the particular , that they ask : and if they be accepted of him , in that piece of service , it may suffice and satisfie . . they would do well to be sighing and crying for all the abominations , that are committed in the land ; to be keeping themselves free of that guilt , mourning over the same , protesting against it , abhorring the same ; that they may be preserved and protected in the day of god's contending , according to what we read ezek. : , . . in the midst of all these desolations , and the effects of the lords indignation , burning against a sinful generation , they are called to act faith , on god , as the true and faithful god , keeping mercy and covenant for ever , and to waite upon him , in faith , hoping and expecting with confidence , that he will carry on his work , and make his kingdom come , and make all this contribute unto that end . we see what desolation zephaniah is threatning against ierusalem , and the rest of the cities of iudah for their great sins cbap. . , to . and thereafter vers . he inferreth and presseth on them , that would minde the duty of the day , a waiting in faith and hop upon the lord , saying , therefore waite ye upon me , saith the lord , until the day , that i rise up to the prey , &c. and then followeth vers. , . for then will i turn to the people a pure language , that they may call upon the name of the lord , to serve him with one consent , from beyond the rivers of ethiopia , my suppliants , the daughter of my dispersed , shall bring mine offering . they should wait in faith for the accomplishment of all the great and precious promises made to the church , notwithstanding of all these sad interveening dispensations . this was the resolution of the prophet esai chap. . . in an evil day , when many should stumble , and fall , and be broken , and be snared and taken vers . and i will ( said he ) wait upon the lord , that hideth his face from the house of iacob , and i will look for him . but it will be said , what shall the righteous do , in the day , when god is so angrie at the whole land , that he will cut off the righteous with the wicked , and to this end shall draw his sword forth out of his sheath against all flesh , from the south to the north , as it is ezek. : , , ? for answer , i grant such a dispensation may be expected , when all flesh have corrupted their wayes , and even the righteous , who have not gone the length of others , in defection and apostasie , yet have not been valiant for the lord , and for his oppressed truth , nor so faithful and zealous for the lord of hosts , in their generation , as became them : it is then to be feared , that even many of them shall be sweeped away with the common calamity , as they have been in part tainted with the common sin , procuring it . and in that case , it is their part to minde these duties following . . to be preparing to meet the lord , with ropes about their necks , acknowledging their sin , giving glory unto the lord , as just and righteous , in proceeding thus against them with the rest : they should prepare to meet their god , thus coming in his holy displeasure , to glorifie his justice , as the prophet adviseth israel to do amos : . . they should be busie to get their peace made with god in time , through jesus christ , that when god shall get glory on their carcases , in the sight of others , they may get their souls for a prey : they should be mourning as doves in the valleyes , every one for his iniquity , that their sin may be blotted out , and their souls washen in the bloud of iesus . . they should be amending , through the help of the lord , what hath been amisse , and seeking to him , and seeking righteousness , & meekness , upon a may be of being hid , in the day of the lords anger , this is the exhortation of zephaniah chap. : . even to the godly , seek ye the lord all ye meek of the earth , which have wrought his judgment , seek righteousness , seek meekness , it may be ye shall be hid , in the day of the lords anger . . if they should not be hid , but the judgment should overtake them , as well as others , then let them sweetly submit , and lye under the rod , and humble themselves under the mighty hand of god , iam. : . pet. : . and say , with good old eli , when sad things were denounced against his house ; and it was told him , that god would judge his house forever , and that the lord had sworn unto the house of eli , that the iniquity thereof should not be purged with sacrifice , nor offering for ever . it is the lord , let him do what seemeth him good , sam. . , , , . he saw it was jehovah , who could do no wrong ; and therefore he was quiet , and acquiesced to all , that he would do , how sad so ever it was : he saw him the righteous governour and iudge , and said , his holy will be done . . they should accept of this punishment of their iniquity levit. : ver . . giving glory to gods iustice , and have a complacency ( for so the word will import ) in that stroke , as being a stroke of iustice , and a stroke , whereby god will be glorified in his iustice , righteousness and holy severity : thus should they kisse the rod , and contentedly welcome the sword of justice , and kisse its point , when pierceing their heart , because of their sins . . thus should they say with good hezekiah , when sad things were denounced against his family , esai : vers , . good is the word of the lord. vers . it is iehovah's word , i have nothing to say against it ; holy and righteous is he , and his judgments are righteous , his threatnings are good : and thus should they with the church , micah : vers . bear the indignation of the lord , because they have finned against him. amen . a table of the contents . the introduction . pag. . seven considerations handled at more length in the first part , briefly resumed . pag. , , . consid. viii . it is the decreed will of god. pag. . how trouble is decreed of god , in seven particulars . , to . how the consideration of this calmeth the heart , in six cases . . to . how it helpeth under affliction , in eight particulars . , to . how this consideration is set home , in three particulars . , to . consid. ix . it is the commanding will of god. . that suffering sometimes is the will of god , cleared in . particulars . , to . the season , wherein people are called to suffer , cleared , to . how we shall know , if we be called to suffer . , to . how this consideration is to be improved in . particulars . , to . consid. x. god overruleth afflictions . . god hath an hand in afflictions , cleared from . grounds . , to . the way hereof , cleared in . particulars . , to . how this consideration should be improven in . particulars . , to . consid. xi . christ himself had a suffering life . twelve particulars , concerning christ ' sufferings considerable . , to . how this is to be improved in . particulars . , to . consid. xii . our sufferings not comparable to christs . . the disproportion cleared in . particulars . , to . how this is to be improved in . particulars . , to . consid. xiii . sufferings the lot of the church . ten particulars , concerning the sufferings of the church , considerable , to . how this ought to be improved in reference to the church . , to . how in reference to our selves in . particulars . , to , consid. xiv . other beleevers have been afflicted . six particulars to be considered by such as are afflicted . , to . ten particulars , wherein , possibly , others have suffered more than we . , to . how little ground of complaint , if all were known , cleared in . particulars . , to . how the example of others should be improved in . particulars . , to . consid. xv. suffering is gods gift . . that suffering is gods gift . , . right suffering is gods gift , cleared in . particulars . , to . this gift is purchased by christ. . how this gift is beyond the gift of faith , cleared in . particulars . , to . five evils that this consideration would help . , to . this consideration informes us of . particulars . , . and calleth for . duties in general . , . and for . other duties more particularly . , to . how comfortable it is in . particulars . , to . consid. xvi . the sufferings of christs servants are for the good of the church . . six advantages , which the church reapeth by such afflictions . , to . how this is to be improved in . particulars . , to . consid. xvii . the lord reigneth in zion . . how christ reigneth , cleared in . particulars . , to . twelve conclusions drawn therefrom . , to . consid. xviii . the time of affliction is but short . . how the scriptures express this shortness in . particul . , to . an objection answered by . particulars . , to . how this is to be improved in . particulars . , to . consid. xix . remember peter's fall. . three things good and imitable in peter . , . three things wrong , and to be shunned by us . , to . twelue useful lessons drawn from this passage . , to . consid. xx. gods way of delivering his people is oft hid and mysterious . . various hidings of god. . various effects of this hiding . . what is the hiding mentioned esai : v. . , . ten things considerable in the prophet's frame . , to . singular steps of majesty sometimes to be seen in gods deliveries . . this cleared in . partic . , to . four reasons of the lords taking this way , in reference to himself . , to . six reasons of this , in reference to enemies . , to . two maine ends of this , in reference to his own people . , to . six particulars , which this dispensation calleth for , at the hands of gods people . , to . three things observable from the prophets seeing god , even then , to be the god of israel . , &c. first , that gods dark dispensations alter not his relations . , &c. this improved in . partic . , to . secondly , god may be seen , when hiding himself , and how . , to . how this should be improved in . particulars . , to . thirdly , that when god hideth himself , his people should assert his relation to them , and expect he will answer his relation , both cleared in several particulars . , to . six duties then to be minded . , to . two other particulars in the text cleared . , to . consid. xxi . no man can make straight , what god hath made crooked . . eight crooked things , which are more controverted . , to six other things in the lords dispensations , which seem crooked . , to . eight particulars about the church , which seem crooked to us . , to . eight other particulars , about privat beleevers , that seem crooked . , . how these cannot be made streight . . when we foolishly seek to make streight what god hath made crooked , in . particulars . , to . eight aggravations of this evil . , to . eight wayes of considering the works of the lord aright , , to . consid. xxii . iudgment on a land sometime is not to be held off by prayer . . the matter cleared from ierem. : ver . . , to . how sad this is , cleared from . particulars . , to . when such an inevitable stroke is to be feared , cleared in . partic . , to . how this should be improved , in several particulars . , &c. what should satisfie the godly , in this case , when their prayers are not heard , in . particulars . what the godly should do , when god is about to cut off the righteous with the wicked , cleared in . particulars . finis . errata . pag. . lin . . wong . r. wrong . p. . l. . their . r. his . p. . l. . maice . r. malice . p. . l. . art . r. are . p. . l. antep . & penult . ordereth . p. . l. . fragrant . p. . l. . put to the. p. . l. ult . seventy . p. . l. . aer . r. are . p. . l. . becometh . l. . become . p. . l. . treasures . p. . l. . woman . p. . l. . this r. his . p. . l. . crus r. cyrus . p. . l. penult . there r. there ; p. . l. . them ore r. the more . p. . l. . noly r. only . p. . l. . after people adde , were guilty . p. . l. ult . r. served . a cordiall for the afflicted touching the necessitie and utilitie of afflictions. proving unto us the happinesse of those that thankfully receive them: and the misery of all that want them, or profit not by them. by a. harsnet, b.d. and minister of gods word at cranham in essex. harsnett, adam, or - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a stc estc s this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a cordiall for the afflicted touching the necessitie and utilitie of afflictions. proving unto us the happinesse of those that thankfully receive them: and the misery of all that want them, or profit not by them. by a. harsnet, b.d. and minister of gods word at cranham in essex. harsnett, adam, or - . the second edition enlarged, with direction touching spirituall afflictions. [ ], p. printed by ric. hodgkinsonne, for ph. stephnes [sic, i.e. stephens] and chr. meridith, at the golden lion in pauls churchyard, london : . printer's actual name from stc. reproduction of the original in the british library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and 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cordiall for the afflicted . touching the necessitie and utilitie of afflictions . proving unto us the happinesse of those that thankfully receive them : and the misery of all that want them , or profit not by them . by a. harsnet , b. d. and minister of gods word at cranham in essex . the second edition enlarged , with direction touching spirituall afflictions . london , printed by ric. hodgkinsonne , for ph. stephnes and chr. meridith , at the golden lion in pauls churchyard . . to the honorable lady , the lady johan barrington , the wife of that noble , and renowned sr. francis barrington , late of barrington hall : and to the right worshipfull , the lady mary eden , the wife of sr. thomas eden , late of ballingdon hall. much honored ladies : it is too true a saying , that greatnes , and goodnesse seldom go together ; for not many mighty , not many noble are called . yet ( blessed be god , for his mercies to you-wards ) wee finde both of these , in both of you . for your greatnesse ( next under god ) yee are beholding unto your parents , out of whose loynes you came . for your goodnesse , yee are in in some measure beholding unto affliction , by which the lord hath done you good : so as i make no question but that ye may both of you say with david , it is good for mee that i have beene afflicted . hereupon ( worthy ladies ) i have adventured to put forth this small treatise , touching the necessitie , and utility of affliction , under your ladiships names , and patronage : joyning you both together , because god hath already conjoyned you so neere in affinity , by the marriage of your pious and religious children : beseeching your ladyships to accept of these my poore labors , being such as tend to the furtherance , and increase of your comfort in present , or future trials . for allbeit yee bee good proficients in the school of affliction ; yet ( peradventure ) yee may have forgotten some good lessons which affliction hath formerly taught you ; or else have not attained ( as yet ) to that good , wherein it may hereafter instruct you . to help you in either , or both of these , be pleased ( i heartily beseech your ladiships ) seriously to peruse , what is here tendered unto you : and then i doubt not , but ( by gods blessing ) yee shall be able to make that good use of affliction , that yee shall not only blesse god , the father of mercies , and god of all comfort ( who as hee hath afflicted , so hath hee comforted you , in all your tribulations ) but yee shall also be able to comfort others , which are in affliction , by the cōfort wherewith yee your selves have been comforted of god. which fruit that yee may reape , i shall sow my prayers before throne of grace , and for ever rest , your ladyships to be commanded in the lord , ad. harsnet . cranham . to the christian reader ; increase of faith , hope , and patience . svch is our blindnesse , and ignorance , that wee are too ready to judg amisse of our selves : as may appeare by two extreames , into which the most runne . the one is self-conceitednesse , or flattering our selves , in , and about our spirituall estate : perswading our selves that wee are in the estate of grace , and that wee have the love and favor of god , when as it is neither so , nor so . for the redressing of which mischiefe , i have heretofore undertaken the discoverie of true and sound grace , from false & counterfeit ; that so we may no longer be deluded by an overweening of our selves , and too high an opinion of our goodnesse , as if we were that which wee are not , or were not that which wee are . the other extream is a diffidence , and distrust of gods love , and our own happines , through the sense , and smart of some troubles and afflictions wherewith it pleaseth the lord in mercy and wisdom to exercise and trie us . whence it commeth to passe , that too many of gods deere ones , are ready to cēsure themselves as out-casts ( or at the best ) as a people , but meanly beloved , or regarded of god , in that they are so sorely afflicted . for the healing of which error ; that there may be no mistaking , that we neither charge the lord with any want of love to us ward , or hard dealing with us in afflicting of us , nor surcharge our selves with unnecssary , & needles feares , and cares ; nor yet causelesly increase our griefe , by adding of more sorrow to our affliction , i have now undertaken this treatise . wherein my desire , and ayme is to minister some comfort to such as are in affliction , that so they may not cast off their hope of hapines in heaven , because they are exercised with judgments upon earth : but rather beleeve that the lord it now refining and pollishing them , that so they may bee the fitter for that glory which is prepared for thē . i know it is a hard thing to obey in suffering : yet because it is that which maketh for our good , we should with the more willingnes , and cheerfulnes , undergo whatsoever afflictiōs it shal please the lord to exercise us with . if our afflictions brought god out of love with us , or us more in love with that which god hates and is hurtfull unto us : or if our afflictions were sent unto us as curses , wee had great cause to mourn in them : but seeing they make so much for our good ( being sanctified unto us ) and the word of truth telleth us , that wee are blessed in thē , have wee not great cause to bee thankfull to god for them ? the lord sees how ready we are to plunge our selves into perils , if we be but a while exempted from afflictions : therefore that wee may not be too bold with sin , the lord wil have us to fall into affliction , least ( being let alone ) wee fall into condemnation . for where god is most silent in threatning , and most patient in sparing , there is he most inflamed with anger , and purpose of revenge . and seeing we are willing to receive ( being sick or diseased ) any medicine from the hand of him , that can truely say , probatum est , good experience hath been made of the worth , & working of it ; let my counsel ( good reader ) be acceptable unto thee , & give me leave to tell thee , how much good thou maist gain by afflictiō , if through thine unbelief , and impatience thou doest not put it from thee . i assure thee ( by good experience ( that howsoever afflictiō be untoothsome , and unpleasing to the flesh , it is most soveraign , and profitable unto the soul as in the treatise following , i have made plaine unto thee . now if the stile , and phrase dislike any , because it is so plain , and homelike ; let him know that i prepared this provision for poore and hungry souls , unto whom course & mean things are welcome , and bitter things are sweet ; not for queasie , and full stomacks , which despise an hony-combe . he that is falne into a pit , wil refuse no hand that may help him out of it . he that hath a wound in his body , will be glad of any plaister that may heal or ease him . accept then , of these my poore labors , which ( i desire ) may be as a hand to help thee out of affliction , or as balsume to heal those gashes which afflictiō hath , or may make in thee , or to give thee some ease & comfort in them . read in faith , and receive in love , what is heer tendered unto thee . if any comfort , or content may hereby accrue unto thine afflicted soul , and grieved minde , let god have thy praises , and let me have thy praiers , who desireth to rest thy servant in the lords worke. a. h. an alphabeticall table of the chiefe things contained in this booke . a. affliction the portion of all gods children . pag. . affliction is physick for the soul . . afflictions are instructions . . afflictions fit us for gods service . . afflictions weane us from the world. . afflictions conform us unto christ . . afflictions of the godly , and the wicked differ . . afflictions are ordered by god. . afflictions do not satisfie the justice of god. . afflictions serve to better us . . affliction must not be added unto the afflicted . . b. beleevers though they be weake in faith , are not rejected . . benefits of god never so much prized as in affliction . . c. censure not afflicted ones . . children of god can not spare afflictions . . . children of god , why under long afflictions . . children of god oft sad in trialls . . children of god may be in horror of conscience . . chance , how understood . . comfort for the afflicted . . conquerors , how wee are so . . conscience when it accuseth , is a sore affliction . . contented with our condition . . covenant of god stands firme . . creatures at gods command . . d. david , his afflictions . . death , how it may be desired . . death frees us from evills . . . deliverance out of trouble is gods worke . . despairing is a sad condition . . devotion quickned by affliction . . e. our enemies are gods rods . . f. failings do not nullifie gods covenant . . faith makes affliction profitable . . feare of god wrought in us by affliction . . feare of god is profitable . . fortune a meere fancy . . francis spira , his condition . . g. god in afflicting us , loves us . . god will doe us good by our afflictions . . good things are most prized in the time of afflicton . . grace , the truth of it tryed by affliction . . grace , the strength of it tryed by affliction . . grace weakens sinne , but doth not wholy destroy it . . a gracious heart will be thankfull for afflictions . . h. hand of god in all our afflictions . . hard hearts softned by afflictions . . heart if good , grieves more for sinne , then for punishment . . heathens ignorant of the divine providence . . heaven and earth filled with gods presence . . i. injuries and wrongs , must bee put up . . inward and spirituall afflictions are very necessary . . job his afflictions . . joy succeeds sorrow . . k. wee come to know our selves by afflictions . ● . l. love of god seen in affliction . . perswasion of gods love will help us to be are affliction . . god loves us if our afflictions do bring us neerer unto him . . m. man , how author of his owne woe . . no misery can make a childe of god miserable . . mourning for sinne is profitable . . mourning for sinne doth make way for comfort . . o. offer of god is free . . p. patience needfull in affliction . patience , how it is helped forward . . patience , how attained unto . . by patience wee possesse our selves . . patience conformeth us to christ . . perplexity in affliction , from whence it groweth . . pray in time of affliction . . prayer helpfull in affliction . . divers objections against prayer in affliction , answered . . . prayers of gods children oft interrupted by satan . . whither wee may pray for affliction or not . . prepare for afflictions . . . . how to prepare for afflictions . . r. relapsing is dangerous . . childe of god may relapse , if god leave him . . repentance preventeth affliction . . repentance purgeth out sinne . . s. sadnesse in affliction hurtfull . . sadnesse oft in gods children . . satan must be resisted . . satans assaults shall not hurt us , if wee cry to god against them . . sinne found out by affliction . . sinne purged by affliction . . sinne prevented by affliction . . sinne not hurtfull , if not doubted in . . sinne causeth trouble . . sinne disliked by afflictions . . sinne is beaten by afflictions . . sinne rightly judged of in time of affliction . . sinners are oft met withall in their own kinde . . strength to beare affliction is from god. . spirituall simonie . . stubbornnesse causeth the rod. . t. tempests are ordered by god. . thankfull for afflictions . . thirsting shall be satisfied . . u. virgin mary , her afflictions . . vnbeliefe a childe of god is subject unto . . vnbeliefe a breach of gods commandment . . vnbeliefe robs the heart of all sound joy and peace . . vnthankfulnesse hurtfull . . w. want of affliction is wofull . . weaknesse supported by god. . weaned from the world b● affliction . . wicked ones , though long spared , yet at last soundly punished . . will of god works all things . . word of god able to comfort us in all our afflictions . . word of god is most effectuall in time of affliction . . z. zeale , what it is . . finis . a table , of the contents of this booke . doctr. i. affliction is the lot , and portion of gods best children . pag. . confirmed by the example of job . . of david , . of the virgin mary . . and of christ himselfe . . reason . i. affliction helpeth us to finde out sinne . affliction serveth to purge out sinne . . affliction preventeth sinne . . affliction teacheth us many good lessons . . affliction tryeth the truth of grace in us . . affliction fitteth us for gods service . . affliction helpeth us to prize gods benefits . . afflictions weaneth us from the world . . affliction stirs us up to prayer . . affliction quickens our devotion . . affliction conformeth us to christ . . affliction prepareth us for glory . . uses . censure not the afflicted . . prepare for afflictions . . store thy selfe with comfort out of gods word . . break off thy sinnes by repentance . . seek unto god by prayer . . comfort for the afflicted . . desire to be with christ . . woe to such as are not afflicted . . doctr. ii. all trialls and afflictions come from god. . reasons . god filleth both heaven and earth . . god worketh all things as he will. . all creatures are at gods command . . uses . away with fortune . . god disposeth of all tempests . . patient in affliction . . long afflictions upon the godly for divers speciall end . . unto . helpes to the patient bearing of affliction . . comfort for the afflicted . . god doth order our afflictions . . seek to god by prayer . . sadnesse in affliction doth much hurt . . doctr. iii. the perswasion of god , love will help us to beare our afflictions , . reasons . god will then help us to beare them . . god will do us good by our afflictions . . no misery can make us miserable , if god love us . . uses . whence it comes to passe that many are so perplexed in their afflictions . . of inward and spirituall afflictions . . divers objections from feare and unbeliefe answered . . be perswaded of gods love . . tokens of gods afflicting of us in love . . if he gives us a contented minde . . if affliction brings us neerer to god. . if they worke godly sorrow in us . . if thankfull for afflictions . . doctr. iiii. the chiefe end of gods afflicting of us , is the bettering of us . . reasons . by affliction wee come to know our selves . . by affliction wee come to judge aright of sinne . how wee may find out that sinne , for which wee are afflicted . . affliction makes us to feare god. . uses . satisfaction is not made to god by our affliction . . our stubbornnesse provokes god to afflict us . . amend by little , else greater affliction will come . . adde not affliction to the afflicted , but rather comfort them . . bee thankfull for afflictions . . whether wee may pray for afflictions . . errata . page . line . for complaining , read complaineth . p. . l. . esa . . , , . p. . l. . for their r. they . p. . l. . r. set to . p. . l. . r. so much . p. . l. . r. it may . p. . l. . r. as ready . p. . l. . for , and with r. for . p. . l. . for originally r. organically . p. l. . r. makes him . p. . l. . r. and disquiet . p. . l. . r. drawest back . p. . l. . so much , put out . p. . l. . r. as is implied . p. . l. . for ever r. never . p. . l. . for being r. be . p. . l. ult . for baiting r. biting . a cordiall for the afflicted . touching the necessity and utilitie of afflictions . revel . . . as many as i love , i rebuke , and chasten : be zealous therefore , and amend . these words are a part of that epistle which was written unto the laodiceans . in which epistle there is set down first , the inscription , or , superscription of the party unto whom it was sent , to wit , the angel of the church of the laodiceans , vers . . secondly , there is a description of the person from whom it was sent , set forth by a twofold property . the first is his fidelity and truth , from whence he is intituled amen , or according to the originall , the , or that amen ; which is an hebraisme , and signifies as much as truly , or trueth it selfe , explicated in the next words , that faithfull and true witnesse . the second is his eternity or power , noted in these words , the beginning of the creatures of god. thirdly , there is laid down the narration or matter of the epistle , wherein there is first of all a conviction of the angel his sinnes : the first whereof is lukewarmnesse , verse . which is such a temper as is neither hot , nor cold . he was ( as all hypocrites are ) good only in outward shew and appearance ; for he wanted both the mettall , and making of zeal , and piety . he had only an outside , and face of religion , but wanted both the power of gods word , and the zeal of his spirit : in this allyed to the cretians , who professed that they knew god , but by their works they denied him , being abominable , disobedient , and unto every good work reprobate . titus . . then follows a commination , or the punishment which the lord threatned to inflict upon him for this sinne of lukewarmenes , and that is rejection , in the end of the . vers . i shall spite thee out of my mouth . the second sinne for which the angel ( and in him the whole church of laodicea ) is taxed , is his pride or boasting , vers . . for thou sayest i am rich , and increased with goods , and have need of nothing . the third sinne was ignorance of his wretchednesse , and misery , and knowest not that thou art wretched , and miserable . which misery consisted in three particulars , poverty , blindnesse , and nakednesse , in the end of the . verse . the third thing in the matter of the epistle , is a remedy prescribed for the curing of these three fore-named miseries ; unto each misery a severall remedy . for the bringing of him out of his poverty the lord counsells him , verse . to buy of him gold tryed by the fire , that he might be made rich . for the covering of his nakednesse , he adviseth him to furnish himself with white rayment , that he might be clothed . and for the healing of his blindnesse , he would have him to annoint his eyes with eye-salve , that he might see . fourthly , the lord sets down a way , and course , which he usually takes with his best beloved ones for the reclaming and amending of them ; and that is rebuking and chastening of them , in these words which i have read unto you , vers . . whom i love , i rebuke and chasten , &c. which words are as a comfortable cordiall prescribed by a wise and loving physitian unto his sick diseased patient ; to whom hee hath formerly administred some bitter pills , or unpleasing potions . the lord before threatned to reject the laodiceans for their lukewarmnes , whereupon lest they should altogether despaire of regaining his love and favor , he doth prevent their fear , by telling of them that his correcting of them was no argument either of his hatred , or of their rejection , but an evidence of his love ; beating them , that hee might better them . whom i love , i rebuke and chasten : bee zealous therefore and amend . these words consist of two parts . the first acquaints us with the lords practice . the second layes down the drift , and end of his practice . his practice in these words , as many as i love , i rebuke and chasten . the end and drift of his practice in the latter part of the verse , be zealous , &c. i will briefly unfold the sence of the words , and then ( the lord willing ) collect instructions out of them . as many as i love , i rebuke . this word rebuke in the originall signifies not a bare and fingle reproof , but even such a reproof as is uttered with some strong arguments , and reasons to convince the party reproved , implying unto us , that when the lord rebukes man for sinne , it is an argument of his dislike and hatred of sinne . and chasten . this also must not be understood of ordinary correction , but such a chastisement , as a loving father gives unto the child of his love : for the originall is taken from a word which signifies a child : that as a father useth to teach and instruct his child , so the lord correcting all those he loveth , intendeth thereby to teach and instruct them . bee zealous therefore . these words are in opposition to their luke-warmnes , and therefore beza well renders it , be hot . zeal or spirituall heat , is an affection compounded of two qualities , love and hatred . the love of god and his truth , and the hatred of every evill which tendeth to the dishonour of god , or to the clouding , or eclisping of his truth : against which evils when the childe of god shall any way bestirre himself , hee is said to be zealous for the lord. so that to be zealous , is to shew love to god , and hatred of error , and false wayes ; to be grieved at those things which may dishonour god , or crosse his truth , to oppose them with might and main , and to the utmost of our power to resist them . and amend , or repent . these words have relation to their lukewarmnesse . the lord will have them to leave off their lukewarmnesse , to repent them of their sinfull temper , being negligent , and carelesse in good duties and promoting the glory of god. object . but it may be demanded why the lord doth here put zeal before repentance , when as zeal is by paul set down as a fruit and effect of repentance . for writing unto the penitent corinthians , . cor. . . he saith , behold this thing , that you have been godly sorry , what care it hath wrought in you , yea what zeal : making zeal an effect of repentance . answ . the meaning of the lord in this place is to exhort the laodiceans to the practice of that duty , which they had altogether neglected , being a lukewarme , a remisse , and carelesse people . therefore having before reproved them for their sinne of lukewarmnesse , he doth now exhort them to be zealous ; and not only so , but to repent them of their former remisnesse . the words of the verse may be thus metaphrased . those that are my dearest children , my best beloved , i do rebuke , and convince of their sinnes , yea as a loving father tendering their good , i do in mercy correct , and chastise them : therefore see you be not so lukewarme as heretofore you have been , but shew more love to mee and my word , and more hatred to error and evill wayes , be grieved and sorry for your olde courses , and amend your lives . come wee now to the raysing of some instructions out of the words . in that the lord telleth the laodiceans , that he rebuketh and chasteneth as many as he loveth , wee may in the first place from hence learn , that none , no not the best of gods dear children are without their trials & afflictions . man is born unto trouble , as the sparkes flie upward , job . . . affliction is the lot and portion of all gods children . it was a cup which almighty god did temper and put into the hands of christ his best beloved sonne . shall i not drink of the cup which my father hath given me ? john . . and in this cup christ will have all his members to pledg him , as appeareth , mat . . ye shall drink indeed , of my cup , and be baptized with the baptisme that i am baptized with . hence it is that tryals and afflictions are by paul called the marks of the lord jesus . gal. . . i bear in my body the marks of the lord jesus . the crosse is christ his badge , and cognizance . if any man will be my follower , let him denie himself , and take up his crosse daily , and follow me , luke . . the way wherein christ went to glory was affliction , and in this path all that shall be glorified with him must foot it after him , for , acts. . . thorow many afflictions wee must enter into tho kingdom of god. the way to heaven , and happinesse is not strewed with rushes , or set with violets and roses , but with briars and thorns ; it is not a milky , but a thorny way ; not a faire , broad , smooth , and easie , but a narrow , cragged , crooked and crosse way , through many difficulties and troubles . as the children of israel were evill intreated in egypt , groaned under heavy burdens , sighed , and cried for their bondage , before they could be possessed of that land which flowed with milk and hony ; so must we know what troubles , and sorrows mean , before we come at our place of rest , our spirituall , and heavenly canaan . true it is , that some have but a few tryals in comparison of others , yet the most have many , and the best ( yea all ) have some , for all that will live godly in christ jesus shall suffer persecution , . tim. . . do you desire examples for the better setling and confirming you in the trueth of this point ? sooner may i find where to begin , then where , or how to make an end ; therefore out of an heap , and a cloud of witnesses i will take but an handfull , some few drops . job was a holy man as the lord himself hath witnessed of him . job . . an upright , and just man , one that feared god and eschewed evill . yet how great were his tryals ; how sharp and bitter were his afflictions ? stript of all his outward means , brought unto a morsell of bread ; bereaved at one time of all his children , and that by sudden death , yea whiles they were eating , and drinking , not having ( it may be ) breathing time to call and cry for mercy . wee should take it to be a heavy judgement , and think that the lord were highly displeased with us , if out of ten children , some two , or three of them , should be made away by an untimely and sudden death ; but to be at one blow bereaved of all our children , to lose ten at one clap , where is the man that would lay his hand upon his mouth in so great a tentation , and not murmurre against the lord ? besides , the lord came neerer to job , fighting against him with many personall terrors , afflicting his body with aches , and botches , vexing his soul in the day time either with the words of a foolish woman his wife , or with the biting , and taunting speeches of some which came to visit him , whereas in truth ( like miserable comforters , job . . ) they came to vex , and gall him : and in the night time how was he tumbled , and tossed up and down ? job . . for when he said , my couch shall relieve me , and my bed shall bring mee comfort ; then was hee feared with dreams ; and astonished with visions , job . . . so that he was a burthen to himself , grew weary of his life , cursing the day wherein he was born , wishing that he had died in his birth , that he might not have lived to see and feel the miseries and sorrows which he sustained . david also was a man after gods own heart . sam. . . yet how sorely did the lord ( almost all his life time ) exercise and afflict him ? hee was daily punished and chastned every morning . psal . . . so as he roared day and night through extremity of grief : his bones were consumed with sorrow ; and his moysture was like the drought in summer . betrayed by his false-hearted friends , persecuted , and pursued from place to place by saul , . sam. . . as one would hunt a partridge in the mountains . and , which went neerer him then any other troubles ( his sins excepted ) what heart-breaking sorrows did he sustain through the wickednesse of his children ? defiling each other , murdering each other , yea and ( most unnaturally ) seeking to depose him from the kingdom . it would fill a volume to set down the manifold afflictions , which are recorded of gods children . i will therefore speak but of one or two moe , which i cannot omit , because their examples will tend much to our satisfaction , if we will compare our tryals and afflictions with theirs , and consider how farre theirs have exceeded ours . one would think that if any upon earth should scape scot free ( as they say ) and be without afflictions , the virgin mary , the mother of our lord might , she being a woman so freely beloved of god , luke . . and so neere unto christ . but if god would have the mother to be exercised , because a sinner , yet ( mee thinks ) her sonne ( being the onely begotten of the father , without sinne , and one in whom the father was well pleased . mat. . . ) should go untouched ? no , no , it might not be ; both these drunk deep of afflictions , as i shall make it evident unto you . first concerning mary , let us consider what old simeon said unto her , luk. . . a sword shall pierce through thy soul. shee under-went not onely out-ward , and bodily afflictions , but also in-ward and spirituall tryalls even such as pierced her very soul. a sorrowfull spirit drieth up the bones , saith solomon , pro. . . and prov. . . the spirit of a man will sustaine his infirmities , but a wounded spirit , who can bear it ? it was not then any pinching poverty , nor the rough handling of the romane exactors , who forced her ( being bigge with child ) , to take a painefull journey to bethlehem ; nor the poore entertainment , which she and her tender babe found in the inne ; nor herods blood-thirsty rage which made her ( with her tender little one ) to flie into egrpt , where being a stranger no doubt ) she indured adversity her bellie full ; nor the fear of archelaus after her return ; nor her long deferred hopes all the while that christ lived a private life ( though hope deferred bee the fainting of the heart . prov. . . nor yet the malice or hatred of those bloody people , the high priests , the scribes and pharisees , who not only opposed her son , but blasphemed his person , and doctrine ; no nor the paines and torments of his bitter passion , of which she was an eye witnesse , and spectator ; none of all these were the sword that pierced her soul , though these were great burthens for a poore woman to bear , and the last more grievous then all the rest . how did jacob take on when hee beheld but the bloody coat of his sonne joseph ? jacob rent his cloths , and put on sack-cloth about his loynes , and sorrowed for his son a long season . gen. . . how did david lament the death of his trayterous son absolom , though hee heard but the report of his slaughter ? . kings . . o absolom my son , o my son absolom , would god i had died for thee , o absolom my sonne , my sonne . and reade wee not that agar went aside at her childs fainting , her mothers heart not enduring to behold the death of an ismael . gen. . . how then ( thinke we ) was mary affected at the sight of so many and so great miseries which befell her son ? and yet all these ( as i take it ) were but the beginnings , and occasions of greater internall heart-breakings , and spirituall agonies , with which her soul conflicted . for what perplexed thoughts ( may we think ) did assault her soul , nay what did not , when she saw every thing directly to thwart , and crosse her preconceived hopes grounded upon the warrant and truth of divine oracles ? might not mary have thus complained , what , is this he that should be the saviour and redeemer of israel ? the horn of salvation unto them , to be thus maligned and crucified ? and yet while he lived , there was some hope ( though no likelyhood ) that god might work miraculously for his advancement , and by means unknown , make good his promises ; but now that he is done to death , that shamefull and accursed death of the crosse , what hope is left ? i thought that he should have restored the kingdom again to israel . but alas how can that bee , he being now dead , and laid in his grave ? surely mary had sunk under this burthen , her faith , her patience had failed her , had she not with abraham ( the father of the faithfull ) above hope , beleeved under hope , not regarding the outward miserable condition of her sonne , but fastning the eye of her faith upon the lord , true of his word , and just of his promise ; yet for all her faith and patience , behold and see if any sorrow were like unto mary her sorrow ? the mourning of a mother for her sonne , her only sonne , the sonne of her hopes , her hearts delight : nay that son , in whom shee expected that all the kindreds , and nations of the world should be blessed , and yet now dying , dying a most ignominious , shamefull & accursed death , now perishing without hope of recovery . loe here was the sword that pierced her soul thorow and thorow : wherupon the fathers dispute the case whether mary were not a martyr ; and they conclude that she was more then a martyr , because in martyrs , the more fervent their love is to christ , the more it lesseneth the paines of their sufferings , but maries love the more intense , and the greater it was towards her son , the more it augmented her sorrows . but let us leave the mother and ( last of all ) take a view of her sonne his sufferings . who though he were the prince of our salvation , yet was he consecrated by afflictions . heb. . . was he not in this world reputed as an abject amongst men ? lived he not in penurie , in povertie ? mat. . . the foxes have holes , and the birds of the heaven nests , but he had not whereon to rest his head . how was he reviled and rayled upon by those foul-mouth'djewes ? who called him a wine-bibber , a pot-companion , a friend of publicans and sinners , a conjurer , one that wrought by the helpe of belzebub : was he not buffeted , spit on , whipped , crowned with thornes , & last of all despitefully crucifyed ? besides all these , hee did inwardly sustaine farre more heavy crosses , then that which was laid upon his shoulders ( though the weight of that made him to faint with wearinesse ) for he was all his life time assaulted by satan , and towards his end brought into such an agony , as it wrung even drops of blood from his forehead ; before his death his soul was heavy unto the death , through those feares and terrors which had seazed upon him , conflicting with the wrath of god , and undergoing the curse with greatest extremity : all which made him ( as one rejected and given over of the lord ) in a most heavy and dolefull manner to cry out , my god , my god , why hast thou forsaken me ? matt. . . if then job an upright and just man , one that feared god and eschewed evill ; if david a man after gods own heart , one that walked before the lord in truth and righteousnes , and uprightnesse of heart with god ; . king. . . if mary , the mother of our lord , a woman so freely beloved of god ; and to conclude , if christ the only begotten of the father , could not come to glory but through many tribulations , and afflictions : i hope the doctrine , which i have delivered standeth without contradiction , and that it is a most undoubted and undeniable truth , that , none , no not the best of gods children , are without their trials and affflictions . reason . and if any should demand a reason , why the lord doth thus deal with his dear ones , many may be rendered : some whereof respect the sinnes of his children , either as they are past , present , or to come . sometime the lord afflicteth his children that so they may ransack and search their own hearts and consciences , and so find out some sinnes which have a long time lurked in their breasts , and are not as yet repented of : lament . . , . man suffereth for his sinne , let us search and try our wayes . the heart is deep , yea , deceitfull and wicked above all things , who can know it . jere. . . it hath many turnings and secret corners , many holes for sinne to sculk and lurk in , so as it will very hardly be found out unlesse a privie watch be set , a narrow search be made . in the examination of a craftie , a cunning thief , the justice or judge had need to gather his wits together , and to have his eyes in his head , least he be not able to find out that villany which will never be confessed , though the evidence be cleer against it . affliction will quicken our wits , and cleer our eye-sight , so as we shall be the better able to finde out those sins which otherwise ( peradventure ) would never have beene discovered . that person that cannot by affliction be wrought upon to search what is amisse in him , will never do it . if the conscience which hath been rockt asleep in the cradle of prosperity , cannot bee awakned by affliction , it is in a deep , if not a deadly sleep . josephs brethren could be touched in their consciences for their unnaturall , and cruell usage of their brother , when they were in some straights , suspected ( as they conceived ) to be spies , and one of their brethren taken , and bound before their eyes . genes . . . whereas for divers yeares before , they had no check of conscience for their sinne . iob in the day of his adversitie could call to mind old sinnes , afflictions could bring them fresh to his remembrance : thou writest bitter things against me , and makest me to possesse the iniquities of my youth . iob. . . elihu hath an excellent speech to this purpose , if they be bound in fetters , and tyed with the cords of affliction , then will he shew them their worke and their sinnes . teaching us hereby , that until such time as the lord by some affliction or other doth hamper and shackle us , wee have no list to finde out our sinnes , but had rather cover , and daube them over . whereas affliction ( like unto a prospective-glasse ) will shew us things a farre off ; and discover unto us many corruptions , which wee have either buried , or else slighted over . in affliction wee can see our formalitie , barrennesse , loosnesse , dead-heartednesse , lithernesse in good duties , pride , hypocrisie , earthly-mindednesse , uncharitablenesse , and many moe old , and new sinnes , which before we took little , or no notice of . therefore if thou beest now under the rod of god , or hereafter mayst be , say unto thy heart , surely there lieth some wedge of gold , or babylonish garment hid , which the lord would have me search , and find out , certainly there is some ionah that hath raysed this storme , there is some sinne or other that hath caused all this affliction to befall me , which must be found out , yea , and cast out of my heart , ( as ionab was thrown out of the ship ) before this storm will be calme , before the lord will take off his hand from afflicting me . therefore do not repine at the lords wise and righteous dealing , but let thine anget and indignation reflect upon thine own vile heart , cast thy selfe with all humilitie , at the feet of god , begge some of his eye-salve , whereby the eyes of thy understanding may be enlightned , that thou mayst be the more able to gage and search the bottom of thy heart , find out that , or those sinnes which have provoked the lord against thee , lest thou perish through impenitency . st. paul writing unto the corinthians , about their prophaning of the lords ordinance , their abuse of the sacrament , telleth them that for this cause many are weake and sick among you : and many sleep , for if wee would judge our selves , wee should not be judged . . cor. . . . implying thus much ; that gods hand lay upon them , that so they might search out , see and confesse their sinnes , that so god might pardon them . therefore as at all times , so especially in the time of affliction wee should narrowly sift , and search our hearts , lest any corruption lye lurking there to do us a mischief . and if ever we bee brought to a sight and confession of our sinnes , it will be while the rod is upon our backe : when the lord had throughly jerked ephraim , he could smite on his thigh , bee ashamed and confounded , because he did bear the reproach of his youth . jerem. . . old sinnes could bleed afresh before them when the hand of god did crush them . the lord by the prophet ezekiel , told jerusalem , that he would judge her after the manner of harlots , and would give her the blood of wrath and jealousie . ezek. . . because thou hast not remembred the dayes of thy youth , but hast provoked me with all these things ; behold , therefore i also have brought thy way upon thine head , saith the lord god : yet hast thou not had consideration of all thine abominations . vers . . teaching us , that the end of gods correcting them , was to bring them to a consideration and sight of their sinnes . reason . a second reason of the lords dealing sharply with his children , is , to purge them , and cleanse them from all their filthinesse of the flesh and spirit . this appeares by divers places of scripture . i i will turn my hand upon thee , and purely purge away thy drosse , and take away all thy sinne . esa . . . and some of them of understanding shall fall to trie them , and to purge them , and to make them white . dan. . . and so in esa , ▪ . when the lord shal have washed away the filth of the daughters sion , and shall have purged the blood of jerusalem from the midst thereof , by the spirit of judgement , and by the spirit of burning and esay . . . by this shall the iniquitie of jacob be purged , and this is all the fruit , even the taking away of his sinne : not by justifying , but by sanctifying them ; by the rod of affliction beating sinne out of its old corners ; for as elihu said , iob . . he openeth their ear to discipline , and commandeth them that they return from iniquity . when the lord doth afflict us , he doth really call upon us , and charge us to turne from our evill wayes . hee knoweth my way , and trieth me ( saies iob . . ) and i shall come forth like the gold . behold , saith the lord , i have fined thee ; i have chosen thee in the fornace of affliction . esa . . . the lord compares affliction unto a fornace , into which the gold-smith doth cast his metals to fine them , to purge them from that dirt and drosse which is mingled with them . prosperitie , health , ease , libertie , are occasions of contracting , and gathering soyle , and drosse ; therefore the lord ( who loves to see his children clean ) will bring them thorow the fire , and will fine them as silver , and trie them as gold is tryed . zach. . . hence it is that the apostle peter saith wee are in heavinesse through manifold temptations , that the trial of our faith being much more precious then gold that perisheth , might be found to our praise . . pet. . . . he doth chasten us for our profit , that wee might be partakers of his holinesse . hebr. . . which we cannot be unlesse wee be washed and clensed from the filth of sinne . let us clense our selves from all filthinesse of the flesh and spirit , and grow up into full holinesse in the fear of god. . cor. . . hence it is that david professeth , it is good for me that i have been afflicted . psal . . . afflictions oft times make a bad man good , they always make a good man better . therefore take this for a sure ground , that the lord never afflicts the body , but for the souls good , he never brings any evill upon our bodies , but with an intent to better the soul . when the lord doth afflict us , he is in a course of physick with us , to purge out those malignant humors , which in the daies of our prosperity wee have contracted unto our selves . therefore as wee are content to receive bitter pils , sick vomits , and unpleasing potions for our bodily health , striving to take them down , though they go sore against our stomack : as wee endure sharpe salves , and strong eating plaisters , and powders to be applied to bodily sores , for the taking down of our proud , and eating out our dead flesh ; so must wee be patient in the time of affliction , seeing it is a means of helping , and curing our sick distempered souls . sinne is the souls sicknesse , and affliction is that physick which the lord that wise and good physician sees meet to be applied unto us for our health , and recovery . therefore as that mans body is in a dangerous ( if not desperate ) case upon which physick will not work , or working but a little , doth little , or no good unto him , so as still the dissease prevaileth , and the body languisheth : even so it fareth with our souls , if afflictions cannot better us , our case is desperate . eze. . . thou remainest in thy filthinesse and wickednesse , because i would have purged thee , and thou wast not purged : thou shalt not be purged from thy filthinesse , till i have caused my wrath to light upon thee . gods corrections are for our reformation , and amendment , but if they cannot reform us , they make way either for greater judgements , as levit. . . where the lord telleth us that , if wee walk stubbornly against him , & will not obey him , he will then bring seven times moe plagues upon us , according to our sinnes . or else they prepare us for confusion & destruction ; for he that hardneth his neck when he is rebuked , shall suddenly be destroyed , and cannot bee cured . prov. . . some by accustoming themselves to sinne , are brought at last into an incurable condition ; so that wee may say of him , and to him , as it was spoken to the king of ashur , there is no healing of thy wound . nahum . . to be never the better for affliction , is to bear the brand of a wicked person . this is king ahaz , who in the time of his tribulation did yet trespasse more against the lord. chro. . . and this will seal up unto all incorrigible persons , gods heavier judgements , which he will one day bring upon them . true it is , that many are so farre in league with sinne , that none of those blowes which god giveth them will break that cursed league betwixt them and their sinne ; all that the lord doth unto them is little enough to bring them to a sight of sin : but god will have sinne out of request with us , and us out of love with it , that sinne may stink in our nostrills , as it is unpleasing to the lord. many having a stinking disease in them or upon them , seek not out for cure because it savors not amisse to them , the smell thereof is not offensive unto them : but when once they begin to be annoyed with their own stinck , then they seek out for helpe and remedy : affliction searcheth sinne to the quick , stirres up the bottome of our corruption , makes it stink in our nostrils , so as wee begin to grow out of love with that evill which somtime hath been most delightful and pleasing unto us . therefore if iniquitie be in thy hand , put it far away , and let not wickednesse dwell in thy tabernacle , said zophar . iob. . . this was good counsell given to job in his affliction : he must purge his hand & house , yea , and heart too of all wickednes , then he should lift up his face without spot , he should be stable , and not feare . job . . then should he be justified of the lord , freed from the staine of his sinne , and be without all feare of judgement , yea , saith zophar , thou shalt forget thy misery : not onely be an end of troubles , but ease and joy shall come in the place of them . reason . thirdly , as affliction serves to finde out sinne past , and to purge sinne present , so also to prevent sinne to come : which the lord ( who knows us better thē we know our selves ) seeth wee would run into . hence it was that a thorne in the flesh , the messenger of satan was sent to buffet paul , lest he should be exalted above measure . . cor. . . the lord was pleased so highly to honor paul , as to take him up into paradice where he heard words which cannot be spoken , which are not possible for man to utter ; whereupon , least paul should grow too high in the instep , and thinke better of himself , then there was cause , the lord in wisedom takes him down a peg , sendeth a satanicall messenger to buffet him , that so hee might not be exalted . the lord sees we are ready to cast our selves into some perils and dangers , or to run into some evils , which would tend to the dishonor of his name , or the scandall of our profession ; therefore , by affliction ( as with a bit , or bridle put into our mouthes ) he doth restrain us , and so , wisely , prevents those sins , which ( if affliction were not ) we should fall into . god in his afflicting of his children lookes not alwayes ▪ backward upon their sinnes past , but sometimes forward upon sinnes to come ? and makes them his principall aime and end of afflicting his children . there is a preventing phisicke , for preservation of our health , as well as phisick for recovery , out of some desease already grown upon us . and yet i would have none to be mistaken in this particular ; as though god did at any time afflict any without cause . although the lord doth sometimes afflict , and not for sinne ; yet never without sinne , either inherent , or imputed . god is so farre from picking holes in our coat , so far from afflicting any without just cause , that hee may see enough in the best of us , yea even in our best services , & performances to afflict us . the best of us brought with us into the world so much corruption , and do carry about us such bodies of sinne , as may expose us to all the plagues of this and another life . every one of us hath in himselfe sufficient fewell for the fire of gods wrath to work evermore upon him , if the lord in his justice would be pleased to kindle it . let no man therefore question gods justice in afflicting the best of his children , because ( as i have said ) he somtimes afflicteth us to prevent some evill to come , which through our naturall propension , through some violent occasion , or through some strong temptation wee may be drawne into . ephraim was mad upon sinne , therefore saith the lord , hos . . . i will stop thy way with thornes , and make an hedge , that she may not find her paths . too much sun-shine will dazle our eyes . too much honey turnes to gall : so too much prosperity and ease breeds security , and makes us proud , or wanton ; therefore lest our ranck blood should cause some inflamation , it pleaseth god ( our wise and loving physitian ) to open a veine , to cool us , and to keep us in good temper . horses that are full fed , and pampered , grow ( many times ) restif : vessels unused do quickly grow rusty : even so our nature would soon contract some evill , if the lord should not now and then take us into affliction 's scouring house . the lord sees , that prosperity and immunity from affliction blunts the edge of our devotion , cools the fire of our zeal , and dulleth our eager pursuit after heaven and heavenly things , and therefore he afflicts us to prevent these evils , as hee took away jeroboams sonne by death , lest if he had lived longer , he might have trod in the steps of his wicked father , and been tainted with his sinnes . it may be the lord seeth that wee would run into some danger , if he should let us alone , therefore as he snached lot out of sodom , lest he should have perished in their flames , so he catcheth hold of us by affliction , thereby to deliver us from some sinne wee are falling into . therefore whatsoever triall and affliction , doth befall thee , lay thy hand upon thy mouth , murmure not against the lord , but be thankfull unto him , and say , o lord thou knowest the distemper of my soul , thou knowest how prone i am to sinne and wickednesse , and thou ( who seest things to come as if they were present ) seest , i was inclining to some evill , but in mercy hast by this affliction prevented mee , keep mee therefore from falling into evill , by what means thou pleasest , suffer mee not to sin against thee . reason fourthly , the lord doth afflict us , to teach us some good lesson , which ( without affliction ) hee sees wee shall hardly learn. psal . . . it is good for me that i have been afflicted , that i might learn thy statutes . corrections are instructions . god will have none of his to perish , for want of instruction . he sendeth his word amongst us , to teach us his wayes , that so we may walk in his truth . psal . . . but outward prosperity so thickens our eare , and so hardens our heart , that we cannot , wee will not heare to our profit : jerem. . . i spake unto thee when thou wast in prosperitie , but thou saidst , i will not hear : this hath been thy manner from thy youth , that thou wouldest not obey my voice ; therefore the lord openeth the ear of men , even by their corrections , job . . for such as will not hear the word , shall hear the rod , mica . . . manasses learned that lesson in the school of affliction , which could never be taught him in the school of the prophets . chron. . . in his tribulation he humbled himself greatly before the god of his fathers . he that was prowd , and could set himselfe against the lord and his truth , and all that professed it , all the while he was in prosperity , and upon his throne ; when the lord caused him to be cast in prison , and put chaines of iron upon his leggs , in stead of a chaine of gold about his neck , hee could then learn to be humble , and obedient unto the lord. nabuchadnezzar being pulled out of his babel , driven from men , to have his dwelling amongst the beasts , could at length come to praise , extoll & magnifie the king of heaven , whose works are all truth , and able to abase those that walk in pride . dan. . our hearts are very hard and sturdy , so as the word will not break them , untill the lord by affliction subdues , and humbles these hearts of ours , making them soft and yeelding , so as the word may take some impression in us . hence it is that solomon tells us , prov. . . hee that obeyeth correction , gets understanding . some say , that many ( and i have found it true in some ) children after a sicknesse grow both in ripenesse of understanding , and in stature of body : so it is with the lords children : affliction bringeth them to a better understanding of heaven , and heavenly things ( as nebuchadnezzar confessed , dan. . . mine understanding was restored unto me ) and causeth the inner man to grow more then before . it teacheth us to walk in the right way , and to keep gods word , as psal . . . before i was afflicted i went astray : but now i keep thy word . what havock did paul ( before the lord met with him ) make of christs flock ? entring into every house hee drew out both men and women , and put them into prison , acts. . . and being armed with malice , and authority , he posteth to damascus , to put in execution his bloody commission : but the lord meets him by the way , unhorseth this persecutor , strikes him down to the ground , and smites him with blindnesse ; and what followed ? paul was now a new man : act. . . he then both trembling , and astonied , said , lord what wil thou that i do ? what had become of paul , if affliction had not beene ? which of gods children cannot say as david said , it is good for me that i have been afflicted ? nay , what affliction hath at any time befalne us , which wee could have spared ? nay ( let me go a little further ) is it not best with us , when wee are under the rod ? would it not be better with us ( thinke you ) if the lord should afflict us more ? if thou beest the child of god , i appeale to thy conscience , whether thy case had not been farre worse , then now it is if affliction had not been . many are like unto those kind of fishes which seldom or never ( without much difficulty , and labour ) can be caught but when the water is troubled . so before troubles do befall many , they cannot be caught with the net of the gospel , all the cost that is bestowed upon them , all the pains that are taken with them , do them little or no good . all the good that the most of us learn is in the school of affliction . so that affliction may say ( concerning the good wee have ) as laban in another case said to jacob , gen. . all that thou seest is mine . so in some sence may affliction say , thy humility , thy faith , thy charity , thy obedience , &c. all mine : from whence hadst thou them ? of whom didst thou learn them , but of me ? and therefore mayest thank me for them , blessed is the man ( saies david to the lord : psal . . . ) whom thou chastisest and teachest him thy law. if we can pick no good out of our afflictions , learn nothing from them , woe will be unto us , that ever we were corrected . the judgements which are upon others should better us , according to that of esay . . . seeing thy judgements are in the earth , the inhabitants of the world shall learn righteousnesse . if god will have us to profit by the calamities , and miseries , which do befall others , how much more by those afflictions , which touch our own skin , or come into our own bowels ? but , alas such blocks , such non-proficients wee are , that the lord may justly complain of us , as he did of israel , in the dayes of amos , i have thus , and thus corrected you , yet have you not returned unto mee saith the lord. amos. . , , . reason . fiftly , the lord doth sometime afflict his children , to try the truth of grace in them : . pet. . , . ye are in heavinesse through manifold tentations , that the triall of your faith , being much more precious then gold that perisheth , might be found unto your praise . apoc. . . some of you shall be cast into prison , that you may be tried . the lord thy god led thee ( saies moses to israel , deut. . . ) this forty yeere in the wildernesse for to humble thee , and to prove thee , to know what was in thine heart . why , doth not god know the secrets of al hearts ? doth not he understand our thoughts afarre off ? psal . . why then should hee afflict his children , to prove what is in their hearts ? that we being afflicted , may know our own hearts the better , and that others also may discern the truth of grace in us . every one almost will bee good whiles all things goe according to their hearts desire ; as the old saying is , the devill is good while hee is pleased . even the wicked whiles there is nothing to thwart and crosse them , will carry themselves temperatly , and smoothly ; but let the lord set fire upon their hedge of prosperity , let the lord , but a little , lay his hand upon them , and you shall see that verified in them , which satan maliciously , and falsly layd unto jobs charge . they will curse god to his face , they will in a blasphemous manner , spit out their venome , and poison against the lord. there is a bottomlesse gulfe of self-deceit in the hearts even of gods children , whence it comes to passe , that they can hardly be brought to beleeve , there is so much corruption in them , as indeed there is : but affliction , yea sometime the fear of danger doth discover it unto us : as appeares in peter ; who ( hearing christ say , that all his apostles should be offended that night , and flie from him , matt. . . ) utterly disclaimes such unfaithfulnesse , and therefore telleth christ , that whatsoever became of the rest , he would not forsake him ; whereas the very fear of some danger or trouble , made him denie , and forsware his master , as if he knew him not . little do wee beleeve what filthy stuffe lurketh in these wicked hearts of ours , untill such time as the lord stirreth , and provoketh us by afflictions . a mans strength is never known , untill such time as it be tried , and he have some enemie to resist him . afflictions are tentations to try both the truth , and the strength of grace in us : our faith , our patience , our humilitie , our obedience , our love , our courage , and heavenly mindednesse then appeareth , when affliction ( which is so contrary unto our nature ) doth encounter us . for that corruption which dwelleth in us , being exasperated , and provoked by affliction , will then or never shew it self in its proper colours . our frowardnesse , impatience , and infidelity will then appeare , when wee are pained or pinched by affliction ; for then the flesh begins to kick , and winch , because heb. . . no chastening for the present seemeth to be joyous , but grievous , though afterward it bringeth the quiet fruit of righteousnesse unto them which are thereby exercised . so that by affliction every one comes to have an experimentall knowledge of the truth , and measure of any grace in him . whence hee may say of himselfe , and others may beleeve , and report of him , as the lord said to abraham , when hee saw how ready and willing he was to offer up his onely son isaac , whom hee so dearely loved , genes . . . now i know that thou fearest god. whiles the gospel doth go with a fair , and calme gale , whiles ease , liberty and prosperity doth attend upon the profession thereof , every one will be a gospeler , as ester . . many of the people of the land became jews , when the fear of the jews fell upon them . but trouble and persecution tries the sound-hearted , from false and hypocritical professors . so that as paul speaketh of heresies , . cor. . . there must be heresies among you , that they which are approved among you may be known . so i may say of affliction , there must bee afflictions among you , that the truth of grace may be known in you . affliction saith paul , brings forth patience . rom. . . which words to a carnall ear may sound like samsons riddle ; judges . . out of the eater came meat . patience to come out of affliction , it may seem a paradox , but it is a most divine truth ; not that afflictions do beget patience in the heart of a man , but by them this gift , and grace of patience is exercised and manifested in us ; and in our afflictions wee come to make experience of our patience . hence it is , that our saviour christ is said heb. . . to have learned obedience by the things which he suffered . not that christ was then to learn obedience , but that in the time of his passions , himself , and others mighr see and discerne his obedience , who preferred the will of his father , in drinking of that cup which was given him , though it were never so bitter and unpleasing unto him . wee are all of us too prone to think better of our selves then there is just cause ; wee can promise our selves great things , and build castles in the ayre all the while wee stretch our selves upon our beds , and drink wine in bowles , live at ease and in fulnesse : but these paper buildings , these clay walls of ours , are quickly shaken , and beaten downe , if the lord do but shoot one arrow of affliction out of his quiver against us . therefore the lord in love , and wisedome exerciseth his children , that the truth and strength of grace may be tryed , and seen in us , that so wee may throughly know our selves . the skill of the pilot is then best discerned , when the windes blow : when the waves & billows rise , mounting the ship as it were up to heaven , from whence down it falls again into the deep ; every gust of winde threatning to turn it over , every wave of the sea comming over the ship , and gaping to swallow it up : in these tempestuous times , in these great perils to keep the ship up-right , and to save it from drowning , this doth manifest , both the knowledge , and the paines of the pilot : whereas every skuller will be able to crosse the seas in a calme , and when there be no waves to crosse him . so every one will hold up his head , and be cheerfull whiles prosperity blowes upon him , and nothing to crosse him : but adversity tryes the man , and the truth and strength of grace in him . for prov. . . if thou be faint in the day of adversity , thy strength is small . saint john having spoken of that warre which the beast should make with the saints , and how they should be led into captivity , and be killed by the sword , ads presently after , revel . . . here is the patience and faith of the saints : as if he should say , by these afflictions will the lord both exercise , and manifest the faith and patience of the saints . many drugs , and spices have an excellent savor in them , which wee cannot smell untill such time as they be either grated , or stamped to powder , or burnt in the fire : so when we are grated by trouble , stamped in the morter of affliction , or cast in the fornace , and fire of tentation , then ( more then before ) the fragrant , and sweet smell of grace is discerned in us . arise o north ( saith christ , cant. . . ) and blow on my garden , that the spices thereof may flow out . when persecution blew upon the blessed martyrs , in those bloody times of popery , how sweetly did grace smell in them ? how meekly , how patiently and cheerfully did they go under their crosse , and undergo whatsoever malice and crueltie could inflict upon them ? the rage and violence of their enemies was so farre from daunting , and putting out the light of grace in them , that it more increased it . reason sixthly , the lord doth sometime afflict his children to fit and prepare them for some speciall work and service wherein they are to be imployed . when wee see a carpenter tumbling and rowling any piece of timber up and down , wee may conceive that he overlooks it , to see whether it will serve his turn or no : but when hee strikes his axe into it , when he falls to hewing , squaring , and sawing of it , then wee know for certain it is for some use , and service . all the while the wheat lies still upon the mowe , it serves for no use ; before it can be used it must be threshed , and fanned or winnowed , or cast up and down . even so the lord deales with his children , before he imployes them in any speciall service . affliction is the axe , the saw , the chissell which heweth and pollifheth us ; the fan which winnoweth and cleanseth us , making us fit for that work which he hath appointed us unto . before joseph can be promoted in pharaohs court , and have the sway ( as it were of his kingdom ) that he may store up provision for jacob , and his family , he must endure much hard-ship ; he must be sold as a slave unto strangers ; carryed ( by men unknown ) away from his fathers house , into a farre countrey ; and there he must bee cast into prison , psal . . . . they held his feet in the stocks , and he was laid in irons . before moses is sent unto pharaoh to charge him to let the children of israel depart out of egypt , before he is appointed to bee the captain and commander of that great and mighty people of israel , hee must be banished from house and home , from kindred , and acquaintance , and as heb. . . suffer adversity with the people of god. before david could have the scepter of the kingdome put into his hands , and the crown set upon his head , hee must endure many a hard brunt : go thorow many difficulties , and perills , be tossed up and down from post to pillar , banished from wife and children , with a world of other troubles , wherewith it pleased the lord to exercise him . yea , christ himselfe was by affliction fitted , and prepared for that great worke of our redemption : for it became him , that he should consecrate the prince of their salvation through afflictions . heb. . . therefore whensoever thou art exercised with any kind of afflictions , say thus with thy self : i perceive the lord hath some work to set me about , some service to imploy me in , and therefore makes tryall of me before-hand , that so i may be the better able to do him service , in that work hee shall set me about , and call mee unto . reason seaventhly , the lord doth somtime withdraw from his children these outward and earthly comforts , lest through their long , and plentifull enjoying of them , they begin either to grow wanton in the abuse of them , or else begin to underprize , if not contemne them . the lord sees that wee would not esteem aright of the comforts which we reap from his love , and bounty , if sometimes ( more or lesse ) wee should not feel the smart of his displeasure for abusing his benefits . plenty ( oft times ) causeth satietie : as appeareth by those full fed israelites , who grew to a lothing of that food which the lord ( in abundance ) provided for them . wee can see nothing but this manna , numb . . . the prodigall mentioned luk. . grew weary of his fathers house ; their diet , and fare too coorse , and homely , not fine enough for his dainty tooth : their society , and company too plain and rude for such a gallant as he was : abroad hee must , and from his father he would , to see fashions , or to trie conclusions ; so long that at length the begger meets with him , poverty pincheth him , and hunger biteth him ; then he could looke backe from whence he came , and then he could prize the priviledges of his fathers family . how many hyred servants of my fathers have bread enough , and i die for hunger . luke . . he should now think himselfe a happy man , if ( upon any conditions ) he could but get into his fathers house againe ; though he were put unto any service , though but as one of his hired servants , luke . . absence and intermission of any outward benefits , and desireable comforts , adde a great deale of life to the love of them , and waight to their worth and valuation . the goodnesse of any thing wee enjoy , is better perceived by vicissitude of want , then continuall fruition . sleep is never so much longed for and desired , as after the tediousnesse of some wakefull , and wearisom nights of restlesse tossings up and down , or turning too and fro in our tedious bed . the light ( if it were alwayes day with us ) would never be so acceptable , were it not for the usuall intercourse of darknesse . the spring would never be so welcome as it is , had wee not a cold biting and frosty winter . wee never come to know the benefit of health , untill such time as the lord cast us upon our sick bed . we know not what our liberty is , untill wee bee thrown into prison , &c. therefore because wee are so ready to underprize the good benefits of god and to rob him of those prayses wee should yeeld unto him for them : the lord in wisedome afflicts us , cuts us short of them , that so wee may know the price , and worth of them , by the want of them . reason . eightly , the lord doth sometime afflict us to we●● us from this world . such is the corruption of our vile and stinking hearts , that the things of this life sit too cloce unno them , cooling the fervor of our first love , and by little and little stealing away our mindes from the practise and pursuit of heavenly things . whence it comes to passe , that too many christians like moules , are alwayes rooting and scraping in the earth : yea , doting upon the world , with immoderation , and carking , to the great disgrace of their persons , and the foul reproach of their profession , and calling ; opening the mouths of unregenerate ones to blaspheme the wayes of god , and saying ; these are such as make not godlinesse their gain , but rather , their gain their godlines . nay too often the world by its subtil insinuations lulls them so long upon her lap , that they are cast into a deep slumber , even of carnall securitie : that though the lord cry aloud in their eares by the voice of his ministers , and speak to their consciences by the inward motions of his holy spirit , and intreat them to give over their eager pursuit of the world , to let earthly things fall out of their mindes , and to mind heavenly things to better purpose ; yet for all this they will not knock off , but forge and frame many shifts , excuses , and delaies , as the church in the cantic . . . i have put off my coat , how shall i pat it on ? i have washed my feet , &c. whereupon her blessed lord , so unworthily repelld , departs for a time , and suffers her to be taken by the watchmen of the citie , who smote her , and wounded her : which shee might have escaped , had shee not loved her ease too well . a thousand pitties it is , to see how fast the mindes of many are locked to outward things , as if they never knew what joy , or delight in heavenly things meant : hence it is that the lord afflicts them , to beat them off from resting upon , and too much delighting in these transitory vanities . in our prosperity wee are ready to think wee shall never be removed : and with the rich fool in the gospel , encourage our selves to ease , and liberty , because ( as wee think ) wee have enough for many yeeres , luke . . if all things go well with us , we are ready to set up our rest , and ( with peter ) to say , mark . . it is good for us to be heere ; nay as the laodicean said , wee be rich and increased with goods , wee think wee have need of nothing : wee fear no colours , for the rich mans riches are his strong citie , and as an high wall in his imagination , prov. . . whereupon lest wee should leane too much upon these outward things , and so have our hearts , our hope , and trust drawn away from the lord , he in wisedom , and mercy withdrawes from us these weak crutches , and stilts of ours : we are ready to make prosperity our bulwarke to shelter and defend us from all harmes : and those things which wee hold of the free goodnesse of god , and his good pleasure , wee are ready to think wee have them in our own right , and so wee make ( as it were ) a rent charge of all that which the lord affords us of his free bountie . whereupon least wee should challenge gods gifts as our own right , the lord will let us know of whom wee hold them , by taking them away from us . to please , or flatter our selves with any outward things , is to reckon without our host : those things are not ours either by fee-tayle , or fee-simple ; but as tenants at will , we must hold them of him , who may every day take them from us , or us from them . if god should let us alone , suffer us alwayes to abound and swimme in plenty , wee should be ready to take our selves to be some petty gods , and wee would not care for any life but this . therefore lest wee should dote too much upon this world , and take too much content in these outward things , as jonas did in his gourd , the lord will blast them , and smite them , that so wee may see the vanity of them . if the things of this life , begin to steal away our hearts from beter things , the lord sees it is high time , either to trust us no longer with them , and therefore takes them from us : as parents take a knife from their childe , lest he should hurt himselfe , or others withall . or else ( if the lord suffers us still to enjoy them ) hee will cast in some bitter thing amongst them ( as nurses when they would wean their children , rub their nipples with some unpleasing thing ) to wean our mindes and affections from them . if the lord send jacob a benjamin , he will take away a rachel . if there be a ziba to meet david , . sa. . . with two hundred cakes , an hundred bunches of raisins , dryed figgs , and a bottle of wine to comfort him : there will be a shimei at his heeles to cast stones at david and curse him , and to tell him that he was taken in his wickednesse , because he was a murderer . certainly , if the lord should not thus remember us with some affliction or other , wee would quickly forget both god and our selves . for being full , wee be ready to deny the lord , as agar said , prov. . . man in prosperity is so proud , that hee seeketh not for god. psal . . . hence it is , that the lord complained of israel , by hoseah , they were filled , and their hearts were exalted ; therefore , they have forgotten me , hos . . . prosperity and abundance doth even intoxicate many , and make them like drunken men : so besotts and befools them , that they have no thoughts of heaven , or heavenly things : no hearts to be thankfull ( as they should ) to god the giver of every thing they enjoy . such is the corruption of our wicked nature , that the more of these temporall blessings wee receive from god , the lesse wee think , wee need him , and the seldomer wee think upon him . if once , psalm . . . wee bee inclosed in our own fat ( twenty to one but ) we shall speak proudly with our mouth : and be ready to aske ( as did proud pharaoh ) who is the lord , that i should obey his voice ? exod. . . therefore to prevent the manifold mischiefs which ease , and prosperity ( as was formerly said ) may bring upon us ; to beat us out of our earthly trenches , and to draw up our minds , and affections unto better objects : that wee may seek better things then this life can afford us , and make heavenly things our chiefest treasure , and portion ; the lord will have us to feed upon this world , as the children of israel did eate the passeover , not only with sowre hearbs , to allay the sweetnesse of their bread , but also with their staves in their hands , as those that were ready to go towards canaan , their place of rest . for wee are strangers and pilgrims on the earth , here wee have no continuing citie , hebr. . . this world is but a bayting place , as an inne to rest our selves in for a while . therefore god will have us so to use it , as if wee used it not , because the fashion of this world goeth away , . cor. . . they that set their affections on things below , do not live as those that lay up for themselves treasures in heaven , seeking better and more durable riches , then the world is able to afford them ; but as those that make their belly , or their mammon their god. these may well be compared to a swinish sot , who travelling towards the place of his inheritance is content to become an hostler in some base or obscure inne , to give content unto the tapster thereof . little do wee know , how the lord takes it ( and well hee may ) to heart , to see us so dote upon the things of this world , and set our hearts so much upon them as wee do . god would have his children to live by faith , to trust in him , and to rest and bear themselves upon his promises . remember ( saith david psal . . . ) thy promise made to thy servant , wherein thou hast caused mee to trust . how can wee trust in the lord , if wee make outward things our confidence ? therefore it is just with the lord to strip us , and spoile us of these base props , that so our hope , and confidence , our joy and delight may be chiefly in the lord. it is said that zeno having suffered shipwrack , addicted himselfe to the study of philosophy , the sweetnesse whereof after he had once tasted , hee accounted that an happy shipwrack , which caused him to affect such excellent knowledge . so first , or last , hath , and will every regenerate childe of god say , o blessed be that affliction , whether it be sicknesse , poverty , reproch , or contempt of the world , persecution , imprisonment , &c. which weaned my wicked heart from delighting in these transitory things , and brought my mind and affections to pitch upon heaven and heavenly things . reason ninthly , the lord doth many times afflict his children to bring them unto the throne of grace ; and to make them more ready and desirous to seek his face , and to call upon his name , who are too seldom upon their knees before the lord ; and to make those which do daily seek him , seek him more earnestly , with greater ardency , and affection then formerly they have done . many of gods children are too great strangers with the lord , they visit him not so often as hee would have them , and therefore he is constrained to send for them by affliction , a messenger , which doth its errand , so well , as he brings along with him those ( for the most part ) unto whom he is sent . in trouble they have visited thee : they powred out a prayer when thy chastning was upon them . esay . . . the prophet complaining of the sins of his time , and of the sencelesse stupiditie of the people , who as it seems were not moved nor affected at the first with their misery ; but when troubles came thicke upon them , and the hand of god grew heavie ; then they could cry out upon their sinnes , and call and cry to god , our iniquities like the winde have taken us away : there it none that called upon thy name , neither that stirreth up himself to take hold of thee : for thou hast hid thy face from us , and hast consumed us because of our iniquities . but now , o lord , thou art our father : wee are the clay , and thou art our potter , and wee are all the work of thine hands : be not angry o lord above measure , neither remember iniquity for ever : loe wee beseech thee behold , wee are all thy people . ha. . . , , . manasses , who ( it may be ) had never offered up prayer to the lord , being so grosse an idolater , one that made judah , and the inhabitants of jerusalem to erre , and to do worse then the heathen whom the lord had destroyed before the children of israel . . chro. . . yet this monster of men , who brought vengeance upon judah , and jerusalem , for his sinne , as appeares , jere. . . when he was in tribulation prayed unto the lord his god , and humbled himselfe greatly before the god of his fathers . . chro. . . wee are naturally like to those proud poor people , who are loth to aske any almes till very need and necessitie drives them out of doores , to make their wants known , and to beg relief : but need will make the old wife trot . want many times brings proud stout rebells upon their knees . psal . . . . they were hungry and thirsty , their soul fainted in them , then they cryed unto the lord in their trouble . when they were in any straights through oppression , or in any heavinesse , then they cried unto the lord in their trovble , psal . . . . when sicknesse hath brought them low , and made them so weak , that their soul abhorreth all manner of meat , and they are brought to deaths doore , then they cry unto the lord. psal . . , . when jonah was shipt for tarshish , the lord sent out a great winde into the sea , and there was a mighty tempest in the sea , so that the ship was like to be broken , jon. . . , . then the mariners were afraid , and cryed every man unto his god . and jonah being asleep , they awaken him , and bid him a rise , and call upon his god , that they perish not . it may be jonah being conscious to himselfe of his stubbornnesse and disobedience , did not seek to the lord in the time of the storme ; or if hee prayed , it may be it was not in faith , for none of their prayers could aswage the storme untill such time as jonah was cast into the sea : and of this thing was jonah perswaded ; whereupon said jonah , take mee and cast me into the sea , so shall the sea be calme unto you , for i know that for my sake this great tempest it upon you . jon. . . and howsoever the mariners at first abhorred the fact , yet when they saw that there was no remedy , into the sea they cast jonah . where the lord prepared a whale to swallow him up . then ionah prayed unto the lord his god out of the fishes belly , and said , i cryed in mine affliction unto the lord , & he heard me . ion. . , . which places ( with many moe ) do teach us how affliction drives people unto prayer ; and makes them as well as they can , to lift up hands and eyes toward heaven , to fall upon their knees , intreat the lord to save them , to spare them , or to deliver them from that evill , their fear is comming towards them : in the time of a tempest at sea , when every wave threatens to swallow up the ship ; or in the time of any terrible thunder , and lightning , how godly , how holy , will the prophanest be ? out of their beds they must , and to prayer they will ( if they be able ) themselves , if not , as pharaoh intreated moses , exod. . . pray unto the lord that there be no more mighty thunders and hail . so they will intreat those that can , to pray for them . but what sayes holy job of such hypocrites as these are ? will god hear his cry when trouble commeth upon him ? will be set his delight on the almighty ? will hee call upon god at all times ? job . , . is hee like to speed that seldome or never goes unto the lord , but when want , & necessity drives him ? for if affliction were not , he would not come at god. it fares with many as with young chickins , in á faire , calme , sun-shine day ; you may see them all stragling from the hen , one heere and another there : the hen desirous to have her young ones neere here , clucks and clucks again for them , as having some provision for them : but they regard not her call , untill at length the kyte draws neer them , ready to catch one of them up : then they cry and runne with all speed to their dam for shelter . even so the lord seeing us to straggle too farre from him , calls us unto him , but wee regard not his call ; whereupon he lets flie at us , hee causeth some affliction or other to terrifie us , and then wee speed it to the lord , then wee can lay on tongue , help lord , &c. so that the lord deales with us as absalom did with joab , because we deal with the lord as joab did with absalom . absalom sends for ioab , but hee would not come to him . . sam. . . absalom sends again , and ioab was the same man still , he stirs not a foot , hee would not come . whereupon absalom commandeth his servants to set fire on a field of barley which ioab had ; ioab then needs no more messengers , hee can then arise , and come in haste to absalom without any more sending for . thus it is with us , the lord sends for us by the mouth of his ministers , he would have us come and appeare continually before him , cant. . . shew me thy sight , let me hear thy voice : but wee have little or no minde this way : he may send in haste , but wee take time , and will goe at our own leisure , whereupon the lord sets on fire something wee have : that is , spoiles us of some-thing , that is pleasing , and delightfull unto us , and then wee can run with open mouth , save us lord , &c. so that it is meere need drives many unto god by prayer : if they could have helpe elsewhere , or by any other wayes be furnished , or have their turn served , they would not come at god. davids words may well be applyed unto them , psal . . , . i looked upon my right hand , and beheld , but there was none that would know me : all refuge failed mee , and none cared for my soul : then cried i unto the lord , and said , thou art my hope and my portion . when other refuge and helpe failes , then they can runne unto the lord for help , and succour . these do in a manner tell the lord , as many rogues do answere us at our doores . truely they never asked any thing of us before : and if they could shift it , or if great necessitie did not compell them to begge , they would not now have troubled us . therefore the lord deales with these , as many a wise , and discreet tradesman doth with some pedling chapman , whose custome he never had before , neither now should have it , if hee could elsewhere have furnished himselfe with wares and commodities for his turne ; if any wares be worse then other , the tradesman will put them off to such a fellow , because he knows it is not love , but necessitie that brought him unto his shop . as for his choyce and best commodities , those he will reserve for his best chapmen : whose custome he hath alwayes had , and who will not leave his shop to go to another . even so will the lord deal with the wicked , who do not continually trade with the lord in prayer , but now and then when they are at some pinch . haply the lord , ( who is good unto all , and his mercies are over all his works . psal . . . ) may put them off with some of his refuse wares , helping them at their need with some outward worldly commodity : but as for his choice , and rich wares , his love , his grace , his christ , his salvation , these shall those have who seeke him continually . reason againe , affliction puts life into our devotion , and maketh us more instant in prayer . for if affliction , maketh us not importunate , nothing will. the lord holds us many times at the staves end , and seemeth to turn away from our prayers , that so our prayers may grow more fervent : for though god knows our wants , and takes no delight in our sorrows , yet oft times hee seems not to heare us , till our cries be loud , and strong . god sees it best to let his penitent ones dwell for a time under their affliction , and when he sees them sinking , he lets them alone till they be at the bottome , that out of the deep they may fetch deep sighes , and cry louder to the lord , and so prevail . for a vehement suiter cannot but speed with god , whatsoever he askes . if our prayers want successe , it is because they want mettall and heart , their blessing is according to their faith and fervencie . in this behalfe affliction is very needfull for the best of gods children : for too many of them ( too often ) seek the living god , with dead affections . oh the perfunctory , cold , drowsie , lifelesse prayers which are made by some ! many ( which make conscience of the duty , and dare no day omit it ) do pray so coldly , with so little zeal , and devotion , all the while they are full and at ease , that the lord is even compelled to lash them , to sharpen their fervency , and to shake off that lythernesse , and luskishnesse wherewith they were wont to come before him . our god that heareth prayers , knoweth how cold , and feeble , how slight , and perfunctory oft times wee be when wee are in prosperity , and the rod of god is not upon us , so as little or no life , and power appeareth in them ; do wee not find by our own experience , that trouble and affliction , whether it be outward or inward , not onely drives us to prayer , but causeth us to set all our might , and strength , when wee are wrestling with the lord , that so wee may be the more able to prevaile with his majestie . affliction will fashion and forme the flowest tongue unto this holy duty ; and doth oft times furnish us with sighs and grones which cannot be expressed . if ever a christian will tugge and wrestle with the lord ; it shall be when affliction lieth sore upon him . all the while the childe feels the rod , or the stick , hee cries out , hee layes on tongue , hee doth with all eagernesse , and earnestnesse intreat for pardon , or no moe stripes : even so when wee feel the smart of gods rod whipping of us , there is an edge set upon our prayers , wee pray not in that drowsie and sleepy manner wee did before . this appears by that which david speakes psal . . . mine eye mourneth by reason of affliction , lord , i have called upon thee , i have stretched out my hands ▪ unto thee . in their affliction they will seek me diligently , saith the lord. hos . . . you may observe many a dog sleeping in the chimney corner , which will not arise , when he is spoken unto ; but if you spill but a drop or two of any scalding liquor upon him , he is up , and is gone , he cries and laies on tongue . thus the lord by affliction awakens his children , so as they call upon him in a more lively manner then formerly they have done . if you peruse the psalmes of david , you shall find that very many ( if not most ) of them were penned in the time of triall and affliction . and the sharper his afflictions were , the more fervent , and earnest were his petitions unto the lord , out of the depths have i cryed . psal . . . the lower hee was brought by affliction , the higher was he in prayer , crying out unto the lord. thus was it with his forefathers in the dayes of the judges , the greater their danger was , the more instant , and earnest were they in prayer unto the lord. to give you one instance . the children of israel were sore troubled , and vexed by the ammonites , whereupon they cryed unto the lord for help ; but the lord gave them a cold answere , saying unto them , ye have forsaken me and served other gods , wherefore i will deliver you no more . goe and cry unto the gods which ye have chosen , let them save you in the time of your tribulation , judges . , . whereupon they confessed their sinnes , made hast to put away their strange gods from among them , then they will lay on tongue unto the lord , beseeching him that he would do unto them whatsoever he pleased : onely wee pray thee deliver us this day , judg. . . thus i have made it evident , that afflictions are very needfull to drive us unto the lord in prayer , yea to make us amend our pace : to double both our diligence , and our fervency in prayer . therefore , if any be afflicted , let him pray . wee highly dishonor god , and wrong our selves , if wee seek not unto the lord in our troubles , call upon me in the day of trouble , so will i deliver thee , and thou shalt glorifie me . psal . . . wee must make our afflictions our arguments to move god to deliver us , as david did psal . . . turn thy face unto mee , and haue mercy upon me , for i am desolate , and poore . reas . eleventhly , the lord doth thus afflict his deare children to make them conformable unto christ : who though he were without sinne , yet was he not without affliction . if then affliction be a meanes of purging out sinne , and refining of us ( as formerly we have heard ) then it is needfull wee be afflicted , that wee may be made more like unto christ , both in sufferings , and in righteousnesse . the life of the crosse is the life of light , christ was the light of the world , and his life was in a sort a continuall crosse . was it thus in the green tree , and shall it not be so in the dry ? was the head thus continually exercised and should the body go free ? especially when all the sufferings of christ were for our sake : either suffering for us , or to teach us patience by his example , or to sanctifie our afflictions unto us . god will have all his elect to be made like to the image of his sonne , rom. . . not onely in holinesse and obedience , but also in sufferings . wee must know the fellowship of his afflictions , and be made conformable unto his death , phil. . . not any that shall reigne with christ , can be exempted or priviledged from suffering with him . if any man will follow me , let him denie himselfe , and take up his crosse daily and follow me . luke . . yea , the dearer and nearer unto him wee be in love , the more conformable must wee expect to be made unto him in-affliction . for the bearing of the crosse is a part of our tenure , or holding of christ himselfe , as may be gathered out of that place last quoted luk. . christ himselfe held by this tenure , luke . . ought not christ to have suffered these things , and to enter into his glory ? and as any of gods children have obtained a more evident right , and cleare title unto this inheritance : or as any hereafter shall obtain therein a greater portion of glory , then other , by so much the more strictly are they tied , and bound to observe the custom of the mannor . for god hath predestinated us ( as i said even now ) to bee made like to the image of his sonne , first in his sufferings , then in his glory : for we an heires annexed with christ ; if so be that we suffer with him , that we may be also glorified with him , rom. . . the end of the lord his hewing and squaring of us by affliction , is to make us lively stones of that spirituall house . . pet. . . so that we may be joyned with christ the chiefe corner stone , . pet. . . unto whom wee be made conformable by affliction . and againe , . tim. . . if we suffer , wee shall also reign with him . hence it is that james saith chap. . . blessed is the man that endureth temptation , for when he is tryed , he shall receive the crown of life , which the lord bath promised to them that love him . therefore such as go without correction , whereof all the lords people are partakers , cannot be conformable unto christ , for hee was consecrated through afflictions . hebr. . . hee was a man full of sorrows , and had experience of infirmities . esa . . . he was in all things tempted as we are , that so hee might both have a feeling of our infirmities , and also succour us in them , for in that hee suffered , and was tempted , hee is able to succour them that are tempted , hebr. . . reas . lastly , ( not to keep you any longer in laying down of moe reasons ) the lord doth afflict his children in this life , that they may not perish in another life : when wee are judged , wee are chastened of the lord , because wee should not be condemned with the world . . corin. . . prosperity , immunity , and freedom from afflictions , ease liberty , and fulnes , is the broad way which leadeth to death , and condemnation . hence it is that our blessed saviour hath pronounced , woe , to those that are rich , woe to those that live in fulnesse , woe to those that live merriy , &c. luke . , . now because gods children doe naturaly linger after these earthly delights , and comforts ; the lord in great mercy , doth hedge up our wayes with thornes , hos . . . hee will have us to walke the narrow way ( which , as wee have heard , is the crosse way , thorow manifold afflictions ) lest wee should perish , and be damned with the world . what had become of manasses if he had not been afflicted ? he was carried into captivity , that so he might be freed from the bondage of sinne , and satan . hee was put into chaines of yron , that so he might bee preserved from chaines of eternall darknesse . hee was cast into prison , that so hee might be kept out of hell . therefore saith david , psal . . , . blessed is the man whom thou chastisest o lord , and teachest him in thy law. that thou maiest give him rest from the daies of evill , whilest the pit is digged for the wicked teaching us , that affliction is very usefull , and necessary to free us fom condemnation . and not onely so , but to help us forward in the way to heaven : for our light affliction which is but for a moment , worketh for us a far more exceeding , and eternall weight of glory . cor. . the afflicted man must needs bee an happy man , because glory , because a crown , because weight of glory , be-a weighty crown of glory is not only promised , but purchased , and prepared for him . the tryall of your faith being much more pretious then gold that perisheth , shall bee sound unto your praise : and honor , and glory at the appearing of jesus christ , . pet. . . the afflictions and troubles which do befall us in this life , are the lords earnest which hee gives us of comfort , and ease in another life . whereupon paul tells the thessalonians , that those persecutions , and tribulations which they suffered , were a token of the righteous judgement of god , that ye may be counted worthy of the kingdom of god , for which ye also suffer . . thes . . , . as the israelites could not come at canaan , but they must first be cast into the desart ; and in their journey be set upon by amalekites , their enemies : so before wee can come to that heavenly canaan , our place of eternall rest , wee must look to encounter with our deadly enemies , the flesh , the world , and the devill : with tentations and afflictions : these stop us , or ( at the least ) offer to stay us in our journey . but these wee must manfully resist , as israel did amalek . when israel went down into egypt , they met with no afflictions , no rubs in the way : so the way to hell is easie , and smooth . wee read not of one block , that lay in the rich gluttons way . but when israel came out of egypt , what trialls , what afflictions befell them , what enemies to oppose them ? so when the lord calls us out of the world , when wee begin to set our faces toward heaven , the devill will muster his forces against us ; but if wee fight the good fight of faith , if we endure to the end , and be faithfull unto the death , great shall be our reward and recompence ; even a crown of righteousnesse , which the lord that righteous judge shall give us at that day , . tim. . . not as if we had merited , and deserved thus much by our sufferings : for the greatest afflictions that ever any christian hath , or can endure , are in themselves , no way worthy of that glory which shall be bestowed upon him . for i count that the afflictions of this present time , are not worthy of the glory which shall be shewed us , rom. . . if wee had a thousand lives to sacrifice to god , if wee had ten thousand rivers of oyle to offer up : if wee would give our first-born for our transgression , or the fruit of our bodies for the sin of our souls , we are no way able to satisfie gods justice , much lesse merit heaven by all our offerings , or sufferings . were our heads wells of waters , and our eyes fountains of teares , and wee ten thousand eyes , and would willingly weep them out for sorrow through our sinnes , yet all were not able to expiate one sinne , nor deserve the least corner in heaven ; yet because the lord would have us bear our afflictions cheerfully , and thankfully ; hee is pleased to promise us , that if we sowe in teares , wee shall reap in joy , psal . . . if wee suffer , wee shall reign with him . . tim. . . the lord puts none into possession of eternall life and glory in heaven , before they bee made fit for it , before the drosse , and corruption be purged out of them : for there shall enter into heaven no uncleane thing , neither whatsoever worketh abomination , or lies , revel . . . now the way to purge , and refine us ( as hath beene taught ) is to be cast into the fornace of affliction , where the drosse is purged out of us , and so wee fitted , and prepared for the life of glory . thus have i beene somewhat large in laying down the reasons , why the lord should so correct his deare children ; let us now come to make some use of the point . vse doth the lord thus deale with all his beloved ones ? then are many of the world much mistaken , who are ready to censure those that are afflicted ; especially if their trials be more , or greater then ordinary . censoriousnes , is a lesson quickly learned , and every one ( like unto jobs miserable comforters ) can make a wrong construction both of gods aime in correcting his children , and of their estate and condition , which are by god afflicted . whereby they do adde affliction unto the afflicted , and persecute him whom god hath smitten , ps . . . the rule of our saviour is , that none should judge , or be judged according to appearance , john. . . yet how ready are many to give their verdict , and passe sentence upon those that are more then ordinarily afflicted ? they cannot believe but there must be some extraordinary sinne in such a person , more then all the world sees ( but known to god ) in that the hand of god is so heavy upon him . which error our saviour rebuked in them which shewed him of the galileans whose blood pilate had mingled with their sacrifices . suppose ye ( saith christ ) that these galileans were greater sinners then all the other galileans , because they suffered such things ? i tell you nay , &c. or thinke ye that those eighteene upon whom the towre of siloam fell , and slew them , were sinners above all men , that dwell in jerusalem ? i tell you nay . yet let the affliction of any of gods deare children be more then ordinary , then our foolish bolt is quickly shot and we are ready to judge of the man by the affliction : as did davids enemies , psal . . . god hath forsaken him pursue and take him , for there is none to deliver him . so the barbarians when they saw a viper hang upon pauls hand , by and by censure him , this man surely is a murtherer &c. this fellow is some villain , some notorious beast , whom ( though he hath after shipwrack got to shoare ) yet vengeance doth now dog and pursue him , and will not suffer him to live . acts . . let christians beware of rash censuring or judging of any by their affliction ; for so we may quickly condemne those whom god hath chosen and justified . and for any to condemn those whom the lord will acquit , is to accuse , if not condemn the lord himself : and not only so , but to make themselves liable unto judgement . for with what judgment ye judge , yee shall be judged , and with what measure you mete , it shall be measured to you again , mat. . . therefore , blessed is he that judgeth wisely of the poore afflicted , the lord shall deliver him in the time of trouble , ps . ▪ . because the lord is pleased for speciall ends , to lay his hand more heavily upon this man then his neighbour , shall any dare from hence to conclude that he is the greater sinner ? god forbid : we may rather conclude , that of the twaine ) he is the best , the most beloved of god : you onely have i known of all the families of the earth , therefore i will visit you , for all your iniquities , amos . . who were they that were tried by mockings and scourgings , by bonds , and prisonment ? or those that were stoned and hewen a sunder , and slaine with the sword ? or those that wandred up and down in sheepes skinnes and goates skinnes , being destitute , afflicted , and tormented ? were they not gods deare ones , those of whom the world was not worthy , heb. . , . whose blood was it wherewith manasses died the streets of jerusalem ? was it not innocent blood ? the blood of the lords people ? . king . . who was hee that dolefully cryed out , will the lord absent himselfe for ever ! and will he shew no more favor ? is his mercy cleane gone for ever ? shall his promise faile for evermore ? hath god forgotten to bee mercifull ? and will he shut up his loving kindnes in displeasure ? psal . . , , . was it not the complaint of david , a righteous and holy man , a man after gods own heart ? what was he that cursed the time of his birth ? saying , let the day perish wherein i was born , and the night when it was said : there is a man child conceived . why died i not in the birth ? or why died i not when i came out of the wombe ? iob . . . was it not iob , an upright and just man , one that feared god & eschewed evill ? how then darest thou cēsure the child of god by reason of his affliction ? surely , this must needs proceed either out of ignorance , not knowing the scriptures ; or from the want of charity , or else from the guilt of thine own conscience , taking the length of thy neighbors foot by thine own last , and measuring him by thy selfe . want of judging of thy selfe , is the cause why thou art so ready to judge another . but do not flatter thy self , neither esteem any one to have the more goodnes because he hath the les affliction . for ( i tell thee ) a man may be a dives , clad in scarlet and fine linnen , living and wallowing in all manner of pleasure , and prosperitie : faring and feeding every day deliciously , and yet bee a devill incarnate , a man odious and hatefull unto the lord. neither mayest thou condemne any for wicked , because the lord judgeth him . a man may bee a poore lazar , not having so much as a clout to cover his nakednesse : living in want , and penury , dying through paine , and misery , and yet be the lords faithfull servant , and dearely beloved of him . therefore thou goest by a wrong line , when thou deemest thy selfe ( or others ) to be good : because thou dost flourish , and prosper : because thou livest at ease , and goest untouched : or takest others to be the worse , because their dayes are dayes of sorrow and adversitie . for neither doth prosperitie declare a man to be godly , nor adversitie prove that he is wicked , but rather the contrary ; for whom the lord loloveth , him he chasteneth , and scourgeth every sonne that he receiveth , hebr. . . whereas if yee be without correction , then are yee bastards , and not sonnes . object - but doe not many of gods children live at ease in fulnesse and prosperity , without troubles and afflictions . answer . it is possible that the outward estate of the childe of god may be smooth and prosperous ( though this be rare , that no rub comes in the way ) yet there is no childe of god without his trouble and affliction ( as hath been proved ) in one kind or other . afflictions are either outward in our persons , our personall state , goods or good name ; or in those that are in some neere relation unto us : or they bee inward in the mind and conscience . now one of these wayes every child of god , first or last , more or lesse hath been , is , or shall be tried . many a childe of god that liveth in health , doth not prosper in his outward estate , but bites of the bridle , and hath short commons . many that live in fulnesse , and feel no want of outward necessaries , do sustaine many wrongs and injuries through reproaches , slanders and backbitings of the wicked , which are more grievous unto them then the losse of their substance . many have great troubles in their family , through the wickednesse either of unnaturall , and disobedient children , or else of unfaithfull , and gracelesse servants . many have great grief , and trouble for , or from their kindred . and many that taste not of any outward triall and affliction , are not without some inward temptations ; either they be buffeted by satan , or allured by the world , or sollicited by their own concupiscence unto some evill : or else they be disquieted in their minds , or troubled in their consciences . now howsoever many of the world , which know not what perturbation of mind meaneth , may think these inward troubles to be no trialls ; yet in truth they are the most smarting , the sorest afflictions of all other , for the heart knoweth the bitternesse of his soul . prov. . . the mind of a man may bear out with patience and fortitude , outward and bodily evills , but who is able ( unlesse god strengthen him ) to endure the torment and torture of a wounded conscience , and a grieved spirit ? a wounded spirit who can bear it ? prov. . . so that first or last , in one kind or other , outwardly or inwardly , in ourselves , or in some dear , or neer unto us , wee have had , or shall have our troubles , and trialls . vse . againe , is it thus that the lord doth afflict his dearest children ? then let us put on the whole armor of god , that wee may be able to resist , and stand fast in the evill day , ephes . . . let us prepare our selves for troubles : that when they come , wee may not be amazed , or over much perplexed , as though some strange thing were come unto us , . pet. . . things which wee hear not of , or look not for , when wee meet with them , wee think them strange , and wee know not which way to carry our selves , or what course to bee undertaken of us , whereby wee may either be eased of them , or have ease with them . hence it is that many in the day of adversitie , are ready to cry out , they know not what to doe , &c. another saith , i never looked for this trouble . i never dreamed of this triall . no did ? why , hast thou not heard what is the portion of gods dear children ? hast thou not read , that wee are every day to take up our crosse ? why hast thou not then prepared thy soul for tentation ? art thou now free from affliction ? now barrell up against an hard time , the winter of adversity ; for the day of affliction is a time of living upon the old store ; spending , or using , not getting of spirituall strength . strength to bear affliction must be provided before affliction come . is it not childish folly , or rather desperate securitie for any man that hath his enemie ready to assault , and wound him , to have his weapons to seek ? wherefore take unto you the whole armor of god , that yee may be able to withstand in the evill day . eph. . . this evill day , is the time of temptation , and affliction , which that wee may be the better able to encounter , wee must bee well appointed , and furnished with christian fortitude , and courage , that so affliction although it may at the first daunt us , yet it may neither vanquish , nor foil us . to this purpose first of all , i advise thee to be oft and serious in this meditation , whose thou art , and whose all thou hast is , art thou not the worke of gods hands ? hath he not formed and fashioned thee ? and may not hee alter , and change thee at his pleasure ? so the things of this life , health , wealth , honor , libertie and the like , doe they not hold all in chiefe ? is not the earth the lords , and the fulnesse thereof ? is it not lawfull for the lord to do with his own as seemeth good in his eyes : do not wee hold these outward things with condition of the crosse and with a limitation of gods correction ? secondly , know ( as afterward you shall hear ) that gods love is immutable , though our outward estate and condition be changeable . gods love never changeth ; he is the same god , and his love as entire and great when wee are in affliction , as when wee are out of it . he may , and doth ( as you have heard ) for speciall ends change our estate , yet for his own glory sake , and our comfort , hee continues still the same . a loving father ( to all that love , and fear him ) before affliction , a tender and loving father in affliction , and so for ever after ; for whom once he loves , unto the end hee loves . these things setled in our hearts , by the help and assistance of the lord , wee shall be armed to encounter affliction , strengthned with all might through his glorious power , unto all patience , and long-suffering with joyfulnesse . col. . . which words do teach us , that the power and strength by which wee stand upright in time of trouble , and bear with patience any affliction , is not of our selves , but from the lord : it is god that doth stablish our hearts with his grace , hee it is that worketh faith in us , and a feeling perswasion of his unchangeable love , and a voluntary , and cheerfull resignation of our selves , and all wee have to be ordered , and disposed of by god as seemeth good in his eyes . whereupon saith saint paul , i can be abased , and i can abound : every where in all things i am instructed , both to be full , and to be hungry , and to abound , and to have want ; i am able to doe all things through the helpe of christ which strengtheneth mee . phillippians . . , . wee say fore-warned fore-armed . bee warned therefore betimes to prepare for thy triall , that when it comes , thou mayst be the better armed against it . evils the more suddenly they come upon us , the more grievous they prove unto us , and we are the lesse able to grapple with them , and encounter them . whereas preparation doth as it were , pull out the sting , or beat out the teeth of affliction , that either it bites us not at all , or else doth not so deadly wound , and hurt us . when agabus . had told st. paul what welcome , and entertainment hee should find at jerusalem , how they would manacle him , and deliver him over into the hands of the gentiles , acts . . some of his friends besought him that hee would not go up to jerusalem : unto whom he answered , what do yee weeping and breaking mine heart ? for i am ready , not to be bound onely , but also to die at jerusalem for the name of the lord jesus , vers . . saint paul being thus prepared for his triall could chearefully , and joyfully undergoe it . hee is like to look his enemy in the face , and not like a dastard to turn his back upon him , and betake himselfe to his leggs , that armes himselfe , and prepares for the encounter . the life of a christian is a continuall warrefare , and wee are souldiers . thou therefore suffer affliction as a good souldier , . tim. . . a good souldier in garrison , or in the field , is every day armed , at all seasons ready for the assault which may suddenly come , the enemie being at hand . affliction is our common enemie , which as it hath foyled many for want of preparation ; so hath it been vanquished of many of the lords worthies , being evermore armed against it . for thy sake are wee killed all the day long , wee are counted as sheep for the slaughter ; neverthelesse in all these things we are more then conquerors . what bee killed ! and yet be a conqueror ? this may seem a paradox , a thing contrary to common reason ; but it is a divine truth . would you know how gods children do conquer trials and afflictions ? it is thus . first , when troubles , and afflictions cannot vanquish or overcome them : cannot spoyle them of their patience , and inward peace : cannot batter down their comfort , but that they still rejoyce in tribulation , rom. . . a christian is then beaten when his heart , and minde is beaten . a man is then overcome when his heart failes , when his patience , joy , and peace is vanquished and put to flight . but if these hold it out , howsoever tribulation , persecution may vanquish , yea destroy the outward man , yet the heart and minde being not overcome , wee are conquerers , though outwardly conquered . object . haply you will reply , and say , that even the best of gods children , through the extremity of their afflictions do oft times utter many rash and inconsiderate words , and shew much impatience under their crosse ; how then may these be said to be conquerers ? answ . true it is that the flesh being pinched , and pained may kick , and winch ; but yet the heart is untouched , neither doth the childe of god allow of any impatient carriage , or passage , but is ready to take himselfe in the manner , and to reprove himselfe for it . as job said , i will lay mine hand upon my mouth : once have i spoken , but i will answere no more , yea twice , but i will proceed no farther . job . , . now the minde ( in gods account ) is the man. and so long as the heart is not vanquished , though through the sence , and smart of the affliction , the outward man , and flesh may storme , the lord will crowne such for conquerers . . againe , we are said to be conquerers , when still we hold our own ground , and cannot be beaten from the truth : not brought to deny the faith , nor forced to forsake christ . what is the devils ayme in our afflictions ? is it not to provoke us ( not onely to impatience , but also ) to deny the truth , and to blaspheme god ? as he said of job , stretch now out thine hand , and touch his bones and his flesh , to see if he will not blaspheme thee to thy face . job . . but experience hath proved the devill a lyer , both in job , and other of gods children . for ( as we have formerly heard ) affliction doth not onely exercise the graces of the spirit in their hearts , but puts more life and vigor into them : as fire in an oven is the hotter , because it is restrained , and kept under . therefore the devill and his instruments , vexing and troubling of gods faithful servants , thinking thereby to drive them out of their pious practice , and to desist godly courses , do mistake the marke they ayme at , and misse of their mischievous purpose . it is not their subtilty or policie ; their rage or cruelty , that can make the godly to shrink from their holy profession , and grow weary of well-doing : nay rather it doth more and mere confirme them in their courses , and makes them lay faster hold of the truth , even as a passenger , the stronger the winde blows upon him , the closer he sets his hat to his head , the faster he tyeth or windeth his cloke about him , lest through the rage and violence of the winde , either of them be blown from him . so that a christian is then a conqueror , and gets the victory over affliction , and persecutions , when he is chearfull , patient , and constant in the bearing of them : which we shall hardly be , if we do not daily provide against them , and look for them . but alas , it is a trouble unto many to heare of troubles , a punishment unto them , to heare of affliction : but how are these like to speed when affliction cometh ? even as amycle , a towne in italy did , the story is short , and very fit for our purpose . news came once , and again to this towne , of the enemies approaching towards them , but whatsoever the report was , the enemy did not as yet come , whereupon they made a decree amongst themselves , that none should any more speak of the coming of the enemy against them . not long after the enemy comes indeed , besiegeth , assaults , and sacks the town . whereupon did arise this by-word , or proverbiall epitaph , amycle perished through silence . oh be not therefore unwilling to heare of afflictions , lest ( through silence ) they suddenly come upon you , and vanquish you before ye be prepared for them . for affliction may not unaptly be likened unto the basilisk , of whom it is reported , that if it sees a man before it be seene of him , the man dyeth ; and so of the contrary . it is in some sort true of affliction ; if it seize upon us before we see it , we are in danger of being wounded by it , but if we look for it afore hand , and arme our selves against it , we shall more easily resist it , and those afflictions which are hard unto some in suffering , will prove easie unto us by fore-seeing them , & preparing for them . therfore in prosperity , look for adversity . in health , prepare for sicknesse . in times of plenty , and fulnesse , bethink your selves of a dearth and scarcity . in our best estate we should learne to put our selves in readinesse to suffer adversitie : when we are well and at ease , if we were wise , we would looke for worse times , keeping such a watch , that in plentie we may thinke of want ; and in prosperitie fore-see some miserie . we must not thinke alwayes to rest in our nest , alwayes to enjoy outward comforts , and know no crosse : but think sometimes to receive frowns , and stripes as well as smiles , and kisses from the lord ; especially when our sinnes offer continuall occasions to the lord , to exercise us with some punishments , he having roddes enough in store to beate us for , and from our sinnes . therefore let us look daily to be assaulted , daily to be humbled , and cast downe , that so we may be the better prepared , and also the more willing to suffer affliction , to partake of adversity , thereby to glorifie god , then to sleepe in a whole skinne , to live in ease and prosperitie to our owne wo and shame . force thy self daily to mind tryals , and betake thy selfe to some serious thoughts of changes , even when prosperitie and ease would most divorce thee from the remembrance thereof . if people would be thus wise , they should quit themselves better then they do in time of affliction . hence it is that many of gods children do undergo their afflictions so chearfully above others . they can say ( i thank god ) it is no other then i have waited for . i have a long time looked for this , or some other tryall . and thus they are able with more alacrity , and chearfulnesse to beare their affliction . whereas such , as could not endure to heare of these things , are even dismayed by them , and at their wits end : oh what shall they do ? whither shall they go ? they scarce know which way to winde themselves : or where to fetch a thought , that may administer any sound comfort unto them . therefore make account sooner or later , to meet with the crosse , if thou belongest unto the lord , or makest account to come at heaven . we must not look to go to heaven ( as the saying is ) in a feather-bed : that is , to live in fulnesse , ease , pleasure , and worldly delights here , and then to heaven after . no , no : thorow many afflictions we must enter into the kingdome of god , act. . . god will have all those that shall partake of joy , and glory with him ; now and then here to partake of sorrow , and reproach . god will have those that shall hereafter dwell in light ; now and then to know what it is to be in darknesse , and in the shadow of death . this is the way ( as we have heard ) wherein christ went before us , and all the godly have ( hitherto ) walked in the same path after him : then let not us thinke to make a shorter cut , or to chalk out some easier , or smoother way , then that which the lord himself hath layed out for us . if the black ox hath not as yet trode upon thy foot , if thou hast not as yet beene entred into the schoole of affliction , make as full reckoning ( if thou belongest to god ) to have thy share , and to beare thy part in some dolefull ditty , or other , ere thou dye , as that thou now livest . obje . but doth not christ counsell us , not to care for the morrow , mat. . . the day hath enough with his own griefe . i had not need ( therefore ) to trouble my selfe with thoughts of troubles before they come . answ . the meaning of our saviour in these words , is to take us off from anxiety , and worldly distractions , about outward necessaries ; he would not have us distrustfull , or solicitous for the things of this life , what we shall eate , or what we shall drink , or wherewith we shall be clothed ; for this is meere folly in us , because with all our carking and caring we cannot better our condition : this ( i say ) was the scope of christs words , and not to beat us off from a provident and wise fore-casting of businesse , or from fitting , and preparing of our selves for afflictions ; against which we shall be the better armed , if we can weane our hearts , and take off our affections from immoderate , and inordinate loving of the world , and the things thereof . whereupon saith paul , . corinth . . . i would have you without care , .i. without setting your mindes and hearts upon the world , for the fashion of this world goeth away , vers . . and our time here is but short , this night may our souls be fetched away from us ; for which change of ours , and all other tryals that in the meane time may befall us , we shall be the better fitted and armed , if we will prepare for them . if every morning , thou wilt addresse thy selfe to meet with thy crosse , and arme thy selfe against all assaults , resolve ere it be night to meet with some trouble , this ( i dare boldly and confidently promise , and assure thee ) will be an excellent help , yea singular means of carrying thee a great deale more chearfully thorow thy afflictions , or else furnish thee with a great deale more strength and abilitie to beare , and undergo them so long as it shall please god to lay them upon thee . but when i speake of preparing for afflictions , and arming your selves against them , i would have you know that there must be more then a bare minding of affliction , or a resolution not to be dismayed or daunted with them ; the soul must lay in some spirituall provision , we must treasure up faith and a good conscience . a stocke of true holinesse lying by us , will alay the heat , ease the smart , and sweeten the bitternesse of any affliction that can befall us . it is from the want of this spirituall and heavenly provision , that many carnall worldlings , when any crosses or troubles befall them , are struck to the very heart with fearfull amazements , fears , and terrors of minde and spirit , yea with passionate distempers sometimes of rage and fury which puts them upon desperate resolutions . i may instance in ahitophel , a man of that brain and worldly wisedome , that his counsell was esteemed as the oracle of god , . sam. . . this great statist , finding himself to be over-topped by the counsell of hushai , and fearing that the rejecting of his counsell would be the obscuring of his glory , it is said , that he sadled his asse , arose , and went home , and put his houshold in order , and hanged himself . . sam. . . would this man have laid a little disgrace so neere his heart , if his heart had beene sound towards the lord , and his anointed ? surely no. but being a traiterous time-server , and going ( as he conceived ) with the strongest side , making flesh his arme , and his outward esteeme and glory his idoll , he desperately plungeth himselfe into a sea of horror . whereas holy job , having other manner of tryals , severall tydings ( one upon the neck of another ) of the losse of all his cattell , substance , yea , and of all his children ; the least of which losses would have struck so cold to the heart of many a carnall worldling , that it would have dyed within him like a stone , as nabals did . what was the cause that jobs heart was not crusht into pieces under the wait of so many losses , but that still he kept within compasse , and blesseth god for all ? would you know the true ground of his patience , and holy fortitude ? job was one that feared god , one who in the time of his prosperitie , and outward happinesse , laid up store of spirituall riches , and treasures . he had wisely layed in store of faith , and holinesse , and uprightnesse , upon which his soul did feed in the dayes of his affliction : so as no afflictions which befell him could beat him from his hold ; he resolves to trust in god though he slay him , job . . the consciousnesse of his former gratious and righteous carriage towards great and small , especially towards the oppressed , the poore , and fatherlesse , did furnish him with strength to undergo the sorest of his sufferings . oh be then taught by this holy example how to be fitted , and prepared against afflictions . a godly life , the feare of the lord , faith , and a good conscience , will lay such a foundation for time to come , that though never so many stormes do arise , though the winde of affliction , & waves of tentation do beat upon thee , yet shalt thou stand as a tower impregnable , no affliction shall be able to vanquish or overcome thee . it may be thy afflictions may rise like a spring of bitter waters ; yet the salt of a good conscience wil sweeten these waters , and heal them . it may be afflictions like to over-flowing jordan , are come over thee , so as thou cryest with david , i am come into deepe waters , and the streames runne over me . psal . . . yet a good conscience like to elias his mantle , will cut and divide this jordan , so as thou shalt be able to passe over it . for this promise hath the lord made to every one that is godly , surely in the flood of great waters they shall not come neere him . psal . . . that panoplie , and whole armour of god , which the apostle exhorts us to be furnished withall , that so we may resist in the evil day , ephes . . that is to say , a girdle of vertue , shooes of preparation , the breast-plate of righteousnesse , the shield of faith , an helmet of salvation , and the sword of the spirit , are all where a good conscience is ; for this is armour of righteousnesse on the right hand , and on the left . righteousnesse will keep thee from being shaken with afflictions ; though the earrh be moved , and the foundations thereof totter , though all things are in combustion about thine eares , yet if iniquitie be put farre away , and no wickednesse dwell in thy tabernacle , then truly shalt thou lift up thy face without spot , and shalt be stable , and shalt not feare , job . , . for though a just man falleth ( that is , into trouble , and affliction ) seven times , yet he riseth again . pro. . . for the lord putteth under his hand , psal . . . vse thirdly , if it be thus , let us be the more exercised in the word of god , which will teach us , how to beare afflictions , and minister comfort unto us , even in the heat and extremity of them . whiles means and liberty is afforded , be wise now to store thy self with heavenly provision ( that is to say ) comfort out of gods word , to cheare up thy soul , and refresh thy drooping spirits in the day of affliction . if thy law had not beene my delight , i should now have perished in mine affliction , saies david , psal . . . my affliction would have destroyed me , and made me perish from the right way , if it had not beene lenified , and sanctified by thy word . the word of god teacheth us in all times of tryall to rest upon the lord : assuring us that there is hope in israel , that there is balme in gilead , to asswage all griefs , to cure all sores . the word of god teacheth us how to construe god aright in all his dealings with us , and to wait for promised salvation , which in due time shall come , when it shall be most for gods glory , and best for us . how easily would afflictions batter down our confidence , and over-turn our faith , if it were not continually supported , and strengthned by the word ? satan will be ready to buzze into our eares , that god in wrath afflicteth us , that those are most beloved , which are least afflicted : but the sheep of christ will not know , nor follow the voice of a stranger , that is , they will not subscribe , nor yeeld to any temptation which tendeth to the withdrawing of their hearts , and hopes from god , but set their seal to the word of and so through comfort of the scriptures rest in hope . for the more plenteously the word of god , in the love and evidence thereof , doth dwell in any man , and enable him to prove all things , the more stedfastly will he hold that which is good , and stand immoveable in the mids of all afflictions , and temptations that shall assault him . though thy bones should be vexed , and dryed like a pot-sheard , and turned into the drought of summer ; though thou wert powred out like water , all thy bones out of joynt , and thy heart melted like wax in the middest of thy bowels ; though gods arrows should stick fast in thee , and his hand presse thee sore ; though there should be no soundnesse in thy flesh , nothing but stinch and corruption ; yea though innumerable evils should compasse thee about , and thou not able to look up ; though fearfulnesse & trembling should come upon thee , and horror be ready to over-whelme thee , yet if thou wilt have recourse unto the word of god , and beleeve what is there promised , thou mayest with joy draw waters ( to refresh thy soul ) out of the wells of salvation . isa . . . if thou desirest sound and solid comfort , such as will give true content to thy soul , thou must pick it out of the scripture : thou shalt never be truly satisfied , unlesse it be with the breasts of her consolation . isa . . . thou must suck sweetnesse out of the word to uphold thee , it is my comfort in my trouble ( saies david ) for thy promise hath quickned mee , psalme . . when affliction commeth , whether wilt thou run for comfort ? to thy honors , thy revenews , thy possessions ? thy friends ? i may say of them , in this respect , as job speaks to his friends , miserable comforters are ye all , job . . thou maiest as well fetch water out of thy brick-walls , as draw sound comfort from those outward things , which are worse then vanitie , for they are vexation of spirit . eccl. . . these outward things can afford thee no comfort , for they are nothing . prov. . . he is a very simple and silly arithmetician , who knows not that of nothing comes nothing . if thou placest thy comfort , or puttest thy confidence in the best of earthly things , thou buildest upon the sands , every little blast , and tempest will overthrow thy building . the ground of all our comfort , the onely anchor to stay our souls in any spirituall tempest , the only staffe we have to rest upon in the time of afflictions , are those sweet and precious promises made known unto us in the word . what ever other carnall comforts men may for a while rejoyce in , they will prove but a flame of stubble , or as a blaze of thorns , which can yeeld no solid , or abiding light unto the soul . a man may as soon drink up the water of the sea with spunges , or remove mountaines with one of his fingers , as be able ( by vain sports , youthfull recreations and pastimes , songs and musick , though hee adde to these , the consideration of his honors , greatnesse , and riches ) to alay those sorrows and paines , which sinne and affliction may bring upon him , all these vanities will but respite them for a little time , that they may return the fiercer . i say it again , solid and lasting comfort must be fetcht out of the word , or no where , if thou expect comfort from other things , thou wilt be deceived . every toy and trifle , a bable , a thing of nothing , will cut the throat of thy comfort , if thou joyest especially in earthly things . haman was second to a mighty monarch , and wanted nothing that the world might afford a subject . in the . of ester , at the . you may read how he boasted of the glory of his riches , and all the things wherein the king had promoted him , and how he had set him above the princes , &c. one would think that this mans condition was farre enough from vexation , or discontent . no , no , the want of a cap , and a knee from poore mordecai sitting at the kings gate , did so perplexe and vexe this proud courtier , that all hee had could avail him nothing , as he professed , vers . . ahab ( you know ) was king of israel , and therefore had the world at will , yet the want of a little vineyard of naboths , which lay full in ahabs eye , because naboth would neither sell it unto him , nor yet exchange with him for a better , it is said , . kings . . that ahab came into his house heavie , and in displeasure , because of the word which naboth had spoken unto him ; he throwes himself down upon his bed , turned his face , and would eat no bread . surely a poore triall for a rich man , for a king to bee so much troubled about . yet so it is , and shall be , with all those that set more by their outward glory , their gardens , and pleasures , then by the word of god. if they set their hearts upon these outward things , as they fail , ( as fail they will , being subject unto corruption ) so their heart fails them , and they are all a mort : halfe dead for want of comfort . whereas that soul that can truely say , as did jeremiah , chap. . vers . . thy word was unto mee the joy and rejoycing of mine heart . whatsoever affliction can befall him , he shall be sure to have comfort by him , yea within him . delight thy selfe therefore in the word of god. now barrell up , whiles these cunduits of comforts be full , and the pipes do runne . learn wisedome of the men of the world , to take that oportunity which the lord doth now afford thee . make hay whiles the sunne shines . the seasons ( you know are not alwayes faire . after a long calme , oft times there follows blustring stormes . as goodly gleams ( as these of ours ) are now clouded in other places . and little do wee know how soon the sunne may goe down over the prophets , when night shall bee unto us for a vision , and darknesse for a divination , mic. . . when agabus had signified by the spirit , that there should bee a great famine throughout the world , then the disciples purposed to send succour unto the brethren which dwelt in judea , which thing they also did , acts. . , . wee now ( blessed be the name of our good and bountifull god ) live in plenty of the gospel , so as wee may speak of the food of our souls , as moses doth of bodily , lev. . . our threshing reacheth unto the vintage , and the vintage unto the sowing time , and wee eat our bread in plenteousnesse . but little do wee know , how soon the lord may send a famine of the word , as hee threatned israel : amos . , . when wee shall wander from sea to sea , from north , to east , too and fro , to seek the word of the lord , and shall not find it . churches and people of other nations , who ( not many yeares sithence ) had as little cause of fear , and dread as wee , do now feel the smart of this famine . the tabernacle of david is fallen amongst them . idolatry and superstition is in the place of the gospel . and why may not wee fear the like judgement ? especially seeing the gospel is so much contemned of many amongst us . vse fourthly , doth the lord thus afflict his dear children ? be wee then admonished to break off our sinnes by repentance : that so the lord may either divert his judgements , or else aswage , and alay the heat of them . for if wee will sinne , god will punish . sin is that seed , which being sown , grows up unto a harvest of punishment . hee that soweth iniquitie , shall reap affliction . prov. . . trouble waits upon sinne ; for affliction followeth sinners . prov. . . yea , it so follows them , as it will be sure to catch hold of them . all these curses shall come upon thee , and shall pursue thee , and overtake thee , till thou be destroyed , because thou obeyedst not the voice of the lord thy god. deut. . .. is there any thing under the sunne that is able to make a separation between sinne and punishment ? if the one be welcomed and entertained , the other will not be shut out . paradice could not shelter nor priviledge our first parents from punishment , after they had once sinned . how then shall those be able to escape the wrath and vengeance of the lord , who make it their pastime to do evill , into whose hearts and affections wickednesse hath warped and woven it selfe ? these must ( if speedily they repent not ) look to have the judgements of god to light upon them . for what saies job , is not destruction to the wicked and strange punishment to the workers of iniquitie ? iob . . notorious offenders have ( oft times ) notable judgements . wicked ones may revell and be joviall , and go on in their own wayes , and pleasures , but which of them can say , i will continue my game , my sport , my lusts unto the end , without feare or danger ? little do they know how neer at hand some judgement or other is to arrest them ( as it did balshazzar ) to interrupt and turn their jollitie into woe and miserie . shut sinne out of dores , if thou wouldst have that punishment either sanctified , or taken away , which doth now lie upon thee . to complain of troubles , or to seek to be eased of them , and not to mourn and be sorry for those sinns which have procured them , is folly , and madnesse . do not our children when wee are correcting them , confesse their faults , and promise to do no more so ? by these words hoping to have their correction lessened , and ended : wee shall shew our selves to have lesse understanding , and wisedome then young children , if wee take not the same course , when the rod of god is laid upon us : repentance will make us gainers by our afflictions . what wise man will not be willing to take that course ( albeit painfull ) which may be beneficiall and profitable unto him ? repentance so sanctifies our affliction , or removes it , that a blessing comes with it , or follows in the room of it . if when our heavenly father correcteth us , wee doe unfainedly promise and purpose to cast away our sinnes from us , the lord will speedily , either lay aside his rod , or else bestow upon us some blessing , which shall make it evident that hee is pleased with our humiliation , and will love us the better after it . so well is the lord pleased to see his children stoop under his hand , that he will be so much the more gratious , and mercifull unto them , by how much the more he hath afflicted them , so as they shall see the curse turned into a blessing unto them . repent thee of thy transgressions , and the lord will repent him of his corrections . for that which the lord promiseth unto a kingdom or nation , iere. . . shall also be made good unto every person , if wee will turn from our wickednesse , the lord will repent of the judgement , which hee thought to bring upon us : i will cast them into great affliction , except they repent them of their works , revel . . . as our impenitencie hastens judgements threatned , and continues them being inflicted ; so our repentance diverts them being threatned , and removes them being inflicted . the ninivites repentance wrought repentance in god. god saw their works , that they turned from their evill wayes , and god repented of the evill that he said he would do unto them , and he did it not . ion. . . thus by their repentance , the sentence pronounced was reversed . is not this a strange thing , that the repentance of condemned malefactors should repeal the judges sentences . it were strange to see this in the courts of men , but with god it is not so strange as true : our repentance not only frustrates gods condemning sentence , but turns it into an acquitting sentence ; it turns away the evill , and ( as i said even now ) brings good in the stead of it . davids murtherous and adulterous marriage with bathsheba , brought many direfull curses , but yet unfained repentance turned all those curses into blessings unto them , and us ; for of this marriage came christ the worlds saviour . therefore ( as daniel said unto the king. dan. . . ) let my counsell be acceptable unto thee , and break off thy sinnes by righteousnesse , for man suffereth for his sin , lam. . . if wee will forsake gods law , and not walke in his judgements , if wee break his statutes , and keep not his commandements , then will the lord visit our transgressions with a rod , and our iniquitie with strokes , psal . . , . the more libertie that any of gods children shall take to sinne , the more liable are they to punishment . the more care the lord takes of them , the more love he beares unto them , the readier will he be to chastise them offending . is not the whole history of the jewes , ( a people once as dear unto the lord , as ever any were , even as the signet on his right hand , and as the apple of his eye , zach. . . ) a pattern and example of an ungratious child continually exercised under the rod of his loving father , evermore labouring ( as he trespassed , so ) to correct him for his sinne ? the scripture doth plentifully tell us , how the lord nurtured his people with severe discipline , sending them one judgement upon the neck of another , and all by reason of their sinnes , iere. . . why criest thou for thine affliction ? because thy sinnes were increased , i have done these things unto thee . thus visiting even the best of his children , with the rods of men , yea , and sometimes scourging their transgressions with whips of scorpions ; which hath made them roar through anguish , and to cry night and day , through extremity of gtiefe . for if a man will sinne , god will , yea , must punish , unlesse hee should let us perish , for hee that spareth the rod hateth his sonne , but he that loveth him , chasteneth him betimes , prov. . . bee not therefore ventrous in sinning , though israel transgresse , yet let not judah sinne , hos . . . the lord hateth sinne , wheresoever hee sees it , and will sooner punish it in his deare children , then in the wicked , although hee will not do it with that rigor , wrath , and severitie , wherewith hee plagues the wicked . they are the people , by whom his name is called upon , of his houshold , his servants , friends , sonnes , yea , his beloved spouse : and therefore do not only shame themselves by sinning , but highly dishonour god , their lord , their father . the lewd prankes , which rogues commit in streets , or vagrant persons by high-way sides , do not redound to the reproach of the housholder : but if any of his family , especially son , or daughter , do grow outragious , hee thinkes his credit is neerly touched and it is a matter which much concerns him to look unto . even so the prophane and licentious lives of open and notorious sinners do not so much dishonor god , therefore many times he lets them have their swinge , and take their course : but if such as make profession of piety and truth , will be bold with sinne whereby the mouthes of the wicked are opened , and the name of god blasphemed , the lord ( if he love such , and purpose to save them ) will not suffer them to go unpunished . for as the lord is zealous of maintaining his own glory , and will have it known to men and angels , that he is no patron of sinne , or sinners : but will punish the wicked , sinning , be they never so great : neither will he give alowance unto iniquitie in the godly , be they never so good : so also is he tender of the good of his children , and therefore must not suffer them to go on in sinne , which they would do , if the lord should nor restrain them ; being so ready to cast themselves into perils , if they be but a while exempted from affliction . therefore let none of gods children say , i am safe , and farre enough from correction , because sure of salvation . if thou beest bold with sinne , thou maiest fall into sore affliction in this life , though thou beest in a state of happinesse for the life to come . as appeareth by old eli , whose sonnes wickednesse ( which hee connived at when as he should have sharply punished it ) was in the eye and mouth of all israel ; so that gods glory should have been much wronged , and his name as much blasphemed , as his offerings were abhorred : if they had escaped unpunished . no doubt , but eli repented him of his sinne , but this might not quit him from temporall judgement . the chastisements of the almightie are ( many times ) deadly , though the sinne be remitted , by which the lord was provoked ; god had said , that the wickednesse of elies house should not be purged with sacrifice for ever . . sam. . . repentance doth not alwayes free us from outward afflictions . freedom from damnation doth not free a man from affliction . what punishment unlesse it bee eternall torments in hell fire , can any of gods children think to escape , unlesse he will forbeare such sinnes , as provoke the lord to wrath against him ? david was as far from damnation ( if wee consider gods purpose and decree ) as the devill is from salvation , yet you have heard how his afflictions made him roare and roare againe . obje . if it be thus , that upon every sinne the lord is thus ready to afflict his children , may bee demanded what priviledg the godly have , more then the wicked ; or what difference there is betwixt them ; seeing the one must be corrected , and punished as well , if not before , or more then the wicked , if they do sinne ? answer . surely the child of god , hath no more ( rather lesse ) liberty , and priviledge to sin then the wicked . yet there is a great deal of difference in their afflictions . for though all things fall alike to both in respect of the evills themselves , as the childe of god may perish through famine , fall by the sword , die of the pestilence , &c. yet in respect of the effects and ends of these outward evills , there is great difference betwixt them . for their nature is much altered , and there is as much difference betwixt the afflictions of the godly , and the wicked , as is betwixt poison corrected , and rectified by the arte and skill of the physitian , that so it may be medicinable and wholsome , and that poison which remains in its naturall temper . the lord in afflicting his children , doth it with a father-like heart , and hand , in mildnesse and mercy to amend , and better them : whereas hee correcteth the wicked with the rod of his wtath in justice , and severity , to plague and torment them . the wicked shall be cast away for bis malice , but the righteous hath hope in his death , pro. . . in respect of the wicked , the prophet nahum , . . speaks thus , god is jealous , and the lord revengeth , even the lord of anger , the lord will take vengeance on his adversaries , and he reserveth wrath for his enemies . loe here is anger , wrath , and vengeance belonging to the wicked . whereas in respect of the godly , mica . . , . speakes thus , he taketh away iniquitie , and passeth by the transgression of the remnant of his heritage . hee retaineth not his wrath for ever , because mercy pleaseth him , hee will turn againe , and have compassion upon us : hee will subdue our iniquities , and cast all our sinnes into the bottom of the sea . by which places it appeares , that afflictions are nothing but the messengers of gods wrath ; the rods of his indignation ; the arrows of his vengeance to plague , and punish the wicked for their sinnes , and to give them an earnest , and taste of those endlesse torments which they have purchased by their wickednes . whence ariseth in them feare , and terror , horror of conscience , rage and desperation . whereas to his children , afflictions are tokens of the tender , and father-like care the lord hath of them : they are cords of his love to draw them neerer unto him : yea , they be badges of their adoption , for whom the lord loveth , hee chasteneth , and scourgeth every sonne that hee receiveth , hebr. . . and this bringeth forth the quiet fruit of righteousnesse to them that are thereby exercised . again , the lord takes pleasure in avenging the wickednesse of the wicked upon their own pates . i will ease me of mine adversaries , and avenge me of mine enemies , esay . . . and not only so , but i will laugh at their destruction , and mock when their fear commeth , prov. . . whereas it is a grief unto him to afflict his people : his soul was grieved for the misery of israel , judg. . . so concerning ephraim , the lord said , his bowels were troubled for him . jere. . . there is a conflict betwixt justice and mercie , when he goeth to correct his children as appeares , hos . . , . how shall i give thee up o ephraim ? how shall i deliver thee , israel ? mine heart is turned within me : my repentings are rouled together , i will not execute the fiercenesse of my wrath : i will not destroy ephraim . when hee punisheth the wicked he doth it in the fircenesse of his wrath , as appeareth , psal . . . hee cast upon them the fiercenesse of his anger , indignation and wrath . and to conclude ; the godly have libertie , yea a command to come unto the lord , to call upon him , and cry unto him in the day of trouble . ps . . . and he wil hear their cry , and will save them . ps . . . whereas , the wicked shall cry unto the lord , but hee will not heare them : hee will even hide his face from them at that time , because they have done wickedly . micah . . . for the lord may justly answere them as iphtah did the elders of gilead , judg. . . did ye not hate mee ? how then come yee unto me now in the time of your tribulation ? wicked persons are haters of god ; therefore these seeking to god in their need , are like to have cold comfort from him . what answere did the lord make to israel , when in their distresse they sought unto him ? yee have forsaken mee , and served other gods , go and cry unto the gods which you have chosen , let them save you in the time of your tribulation . judg. . , . so will he answere all those that make either their lusts , or their belly , or their mammon , their god ; you have devoted your selves unto the world , and your lusts , why then seek you not help and comfort from them ? you have hitherto observed , and served these , let them now help and save you . what hope have the wicked ? will god hear his crie , when trouble comes upon him ? saies job . . by all which it appeareth that there is a great difference betwixt the afflictions which the lord doth exercise his withall , and those judgements which hee layeth upon the wicked . vse fiftly , is it so , that the best of gods children go not without affliction ? then let all that desire to have a good use of their affliction , or a good issue out of them , bee earnest suiters at the throne of grace , and humbled before the lord in prayer . is any among you afflicted , let him pray . james . . : of all other helpes which wee can use , wee may say as david of goliahs sword , there is none to that , . sam. . . so none to prayer . as the load-stone draweth iron unto it , so our prayers , if they be made in faith , and proceed from a broken heart , do draw god unto us . thou drewest neere in the day that i called upon thee . lam. . . as the lord gives us power to aske ( for it is his spirit which helpeth our infirmities ) so somtimes he gives us benefits without asking , that wee may bee the more bound unto him ; and his benefits may be the more welcom unto us , by how much lesse they are deserved or expected . when god bids us to call upon him , and pray unto him , it is not for that hee needs to be intreated ; but that he may make us more capable of blessings by desiring them : it being his own ordinance , that if wee ask , we shall have , &c. and therefore he that oft gives ere wee ask , will not fail us when we seek aright unto him . the lord is ready to hear , as wee are to pray , and if wee send up our requests unto him , hee is ready to send down comfort and help unto us . call upon mee in the day of trouble , so will i deliver thee . psal . . . but to whom ( think you ) is this sweet and comfortable promise made ? even to such as have a desire to glorifie god. therefore ( as followeth in the next verse ) vnto the wicked said god , what hast thou to do to take my covenant in thy mouth , seeing thou hatest to be reformed , and hast cast my words behind thee . psal . . , . although the lord be a god hearing prayers ; yet hee is a god that heareth not sinners . job . . let every one that calleth upon the name of the lord , depart from iniquitie . . tim. . . it is not obedience , but impudencie for such as in their health and prosperitie have not harkned unto god speaking unto them in his word and works , to presse upon him in their need , and affliction , for help and comfort ; if their hearts be not more rent and broken by repentance and godly sorrow for their sinne then their estate or bodies are hurt or wounded by their punishment . the lord hath protested against such . when affliction and anguish shall come upon you : then shall they call upon mee , but i will not answere : they shall seek me early , but they shall not find mee . prov. . , . if hee that stoppeth his eare at the crying of the poore , shall also cry , and not be heard ? prov. . . how much lesse hee that stops his eares against the lord , calling and crying unto him in his holy word ? his prayers shall bee abhominable . pro. . . o how miserable and lamentable must his case needs be , unto whom that exercise becomes sinne , by which the godly , and penitent obtain remedy against sinne , and comfort in affliction ? therefore let us be humbled under the hand of god , in the sight and sence of our sinnes , and then as our troubles will bee a motive to stirre us up to prayer , so will they be a motive to procure ease and comfort from the lord. o lord turn unto mee according to the multitude of thy tender mercies , hide not thy face from thy servant , for i am in trouble . psal . . , such is the goodnesse of god toward sinners , that all that seek unto him by prayer , shall fare the better for it . whosoever returned in his affliction to the lord god of israel , and sought him , hee was found of him , . chron. . . jonah did behave himselfe stubbornly against the lord , and the lord was even with him for his stoutnesse , he was thrown into the sea , and swallowed up of a whale , then jonah prayed unto the lord his god out of the fishes belly , and hee heard him . jon. . , . wee have heard what a vile and wicked man manasses was , hee had done evill in the sight of the lord , like the abominations of the heathen : hee built the high places , which hezekiah his father had broken down ; he set up altars for baalim , and worshipped all the hoast of heaven , and served them . and he caused his sonnes to passe thorow the fire : hee gave himselfe to witch-craft , to charming , and to sorcery : hee did very much evill in the sight of the lord to anger him , shedding exceeding much innocent blood . yet for all these abominations , when hee was in tribulation , hee prayed unto the lord , and god was intreated of him , and heard his prayer , . chron. . . for god is neer unto all that call upon him in truth , hee will fulfill the desire of them that feare him : hee also will heare their cry , and will save them , psal . . , . object . oh but my troubles are such , as there is no possibility of being delivered out of them : therefore i feare it will bee but lost labor for mee to pray unto the lord. answ . though it bee impossible in thine eyes , should it therefore bee impossible in my sight , saith the lord of hosts , zach. . . is there any thing too hard for the lord ? jerem. . . is thy condition worse then manasses was ? is thy case more desperate then jonahs was ? yet hee prayed out of the deepe , and was helped . therefore be not dismayed , but draw neere with a true heart in assurance of faith . hebr. . . it is a hard taske , i confesse to beleeve , that god will deliver us out of al our troubles ; but as hard as it is , faith makes it easie , by apprehending gods power , and truth in all his promises . thy troubles thou sayest are great . but faith tells thee that god is greater , and mightier to helpe thee out of them , then the devill and all his instruments are able to keepe thee in them . object . but i have a long time prayed and hoped , but cold comfort appeares for all my prayers . answ . it may be there lieth some sinne secretly in thy bosom unrepented of , and so long , never look that god should heare thee in mercy , your iniquities have separated between you and your god : and your sinnes have hid his face from you , that hee will not hear , esay , . . therefore , let every one that calleth upon the name of the lord , depart from iniquitie , . tim. . . for god heareth not sinnrrs . john. . . it was a curse laid upon moab , that hee shall come into the temple to pray , but hee shall not prevail . hab. . . it was a token of gods heavie displeasure , and judgement upon saul , that he sought unto the lord , but hee would no way answere him , neither by dreames , nor by vrim , nor yet by prophets . . samv . . . thus will the lord deal with all ungodly persons . when you shall stretch out your hands , i will hide mine eyes from you : and though you make many prayers , i will not heare : for your hands are full of blood . isay . . . mine eye shall not spare them , neither will i have pittie , and though they cry in mine eares with a loud voice , yet will i not heare them . eze , . . object . but i have searched my heart , and sorrowed for my sinnes , and yet god answeres not my prayers . answer . it may bee thou art not instant , and earnest enough in prayer ; thou must be fervent , and wrestle with god in thy prayers if thou wouldest speed . the prayer of a righteous man availeth much if it bee fervent . jam. . . god is a living god , and therefore will not be sought unto with dead , and drowsie affections . thou must cry and be instant with the lord , if thou wouldst have him to heare thee . object . i have been as instant , and earnest in my prayers , as i can , but yet i have no answer from the lord. answ . it may be so : but it may be thou hast not prayed in faith , which if thou dost not , it is impossible , that thou shouldest be able by any prayers to prevaile with god. hee that commeth to god , must beleeve that god is , and that hee is a rewarder of them that seek him . hebr. . . true it is , that the strength of our wrestling , and prevailing with god , lieth in our prayers ; but how ? not as they be a forme , and sound of words , but as they are the worke or fruit of faith . let our prayers be never so many , never so loud , never so long , yet if faith be wanting , they want their virtue , they will be as weake as sampson was , when he wanted his haire . the stronger thy faith is , the freer is thy accesse with boldnesse , and confidence to the throne of grace , and the better successe shall thy prayers finde with god , though he do not by and by answere thee : for the lord ( peradventure ) intendeth to exercise thy faith , and make triall of thy patience , to see whether thou wilt grow weary or no. for hee loveth to bee importuned , as appeareth by that parable . luk. . , let us therefore use this excellent help of prayer , seeing it is so prevalent with the lord , as the scripture doth plentifully witnesse unto us : prayer being a service so acceptable , and well pleasing unto god , hee cannot but heare the cries , and satisfie the requests of his children , if they faithfully , holily , and uncessantly do seek unto him . object . but have all ( that do thus pray ) their requests granted unto them ? answ . either they have their requests , or that which the lord sees better for them . as the lord doth sometimes deferre , so hee doth sometimes transferre his benefits , giving unto us ( in stead of that which wee aske ) something better for us . as he answered not paul in that particular he desired , but in bestowing his grace upon him , which was sufficient for him . . cor. . . vse sixtly , is it thus ? here then is a ground of admirable comfort unto the children of god in the midst of all those afflictions which shall befall them : this may strengthen the weak hands , and comfort the feeble knees , esay , . . of all such as are by god afflicted , when they consider , that hee intendeth our great good in afflicting of us . for our afflictions are as eye-salves ro cleer our dim sight , that our sinnes may more evidently appeare : they serve for sowre sawce , to bring us out of love with our sweet sinnes ; and as sand to scoure off the drosse and corruption of our nature . they are occasions of preventing many evills , which ( if they were not ) wee should be ready to runne into . they are as a school-master to teach and instruct us in the way of godlinesse . they serve to manifest unto the world , but especially unto our selves , the truth and soundnesse of our faith , obedience , patience , and the rest of gods graces , to the honor of him that hath bestowed them upon us , and to the comfort of our own soules , who have received them . they are instruments of fitting us for that service , wherein the lord is pleased to use us . they teach us how to prize the benefits of god , and to make more account of them , then formerly wee have done . they are as wormewood , to wean us from the love of this world : whose pleasing delights , and bewitching pleasures , wee should linger after , and be ever and anon sucking of them , if our mouthes were not imbittered , and so distasted with some afflictions . they are as cords , to draw us unto the lord in prayer , and to seek him more often and more diligently at the throne of grace ; then formerly wee have done . they bring us into some conformity with christ . wee cannot deny , but that the crosse is somthing an uncomfortable companion to consort with flesh and blood . but blessed bee that affliction which so farre estrangeth us from the world , that it changeth us into the similitude of christ , unto whom wee must be conformed in sufferings : that so wee may ( as hath been formerly delivered ) bee like him in glory ; unto which glory wee are furthered by affliction , it being a means of driving us out of the broad way of the world , which leadeth unto destruction : and bringing us into the narrow , and crosse way which leadeth to salvation . if thus much good comes by afflictions , then it is good for a man to beare the yoke in his youth , lam. . . the sooner wee be afflicted the better for us . if these bee the ends of gods afflicting us , are wee not shrewdly hurt when the lord corrects us ? is there any cause of mourning ? vnlesse it be for our rebellion , and stubbornnesse , which puts the lord as it were out of his course , besides himself ( if wee may so say , with reverence to his majestie ) to do his work , his strange work , his act , his strange act , esay . . . have wee then any cause to bee angry : or do wee well to be angry ? as the lord asked jonah , . . when as the lord hath more cause to bee angry with us , for putting him to that trouble , and grieving him with out sinnes . no , no ; let us rather be angry with our sinnes , which provoke the lord to afflict us , and let us be comforted in all our tribulation , that wee may bee able to comfort them which are in any affliction , by the comfort wherewith wee our selves are comforted of god , . cor. . . bee cheerfull therefore in thine affliction , say as david , psalm . . . why art thou cast down o my soul ? and why art thou disquieted within me ? think not the worse , but the better of thy self for the lords correcting of thee ; thy case is no other then the case of gods deare children ; yea of christ himselfe . there hath no tentation taken hold of thee , but such as appertaineth to man. . cor. . . affliction is the beaten path of all the lords people . which of the godly , and faithfull before us have not drunk of this cup , and been baptized with this baptisme ? this being a common case , me thinks it should be a common comfort . why should any man that loves , or feares god , or is any way desirous to honor god in that condition the lord hath set him , seek , and with a priviledge above all the children of god that ever were ? yea above christ jesus the sonne of god himselfe . is it not a favor , is it not a mercie , nay , is it not an honor to be used and to be dealt withall as christ and all the godly have been before us ? and should not the consideration of this comfort us ? it may be the lord hath taken away thy goods , thy plenty from thee , and brought thee to a morsell of bread . it may be he hath taken away thy health , and welfare , and doth afflict thee with deseases , and sores , and aches , so as thou hast no rest , day nor night . was not this jobs condition , who lost more goods and substance in one day , then thou hast in all thy life ? besides hee had painfull dayes , and long nights of sorrow . and art thou better then he was ? it may bee , the lord hath cast thee into prison , and spoiled thee of thy liberty . was not faithfull joseph , ( unjustly ) kept divers yeares in prison , where they held his feet in the stocks ; and he was laid in iron , untill his appointed time came , and the counsell of the lotd had tried him , psalm . . , . it may be thou hast many great and malicious enemies , which without any just cause of thine , who doe backbite thee , slander thee , speake all manner of evill of thee , and with ( more then vatinian ) hatred doe persecute thee . was not this the case of christ ? and did not he tell his apostles , john . , . that they should meete with the same entertainment in the world that he had found amongst them ? it may be the lord doth exercise thee with gracelesse , stubborn and rebellious children . this cannot be but a great griefe to the heart of a parent , especially if he be one fearing god ; but have not gods deere children been thus tryed ? had nor noah that just and upright man , a wretched cham , that discovered and scoffed at his fathers infirmities , gen. . had not good isaack a prophane esau , as he is termed , heb. . . who of set purpose to vex his parents , tooke unto him wives of other nations , which was a griefe of minde unto isaack and reb●ckah ; gen. . . what wicked children had ely the priest and judge of israel ? such as abused the women that assembled at the doore of the tabernacle of the congregation , that men abhorred the offering of the lord , the sin of the sonnes of ely was so great before the lord. it may be the lord hath taken unto himself some of thy children , which were as deer and neer unto thee as thine own soule . but what if the lord had taken them away by the sword of the enemies ? as he did fly his sonnes , . sam. . . or by fire from heaven ? as he did the sonnes of aaron , lev. . . nay , what if the lord should have taken away ten of thy children , all of thy children at one blow by overwhelming the house upon them where they were eating and drinking ? as he did jobs children , job . . . and to conclude , what if the lord should raise up evill in thy family ; suffering one child to defloure and to devoure each other ; yea , to seeke thy life ? as davids children did ? were thy case and condition in any of all these ●o●e afflictions , worse then those of gods deer and faithfull servants of the lord , who have been thus exercised and afflicted ? yea and now are ? knowing that the same afflictions are accomplished in your breth●en that are in the world . pet. . let us therfore learne to judge wisely of our selves conflicting with afflictions . afflictions , though they be judgements upon us for our sinne , yet are they not judgements upon us unto condemnation . we shall then adde unto our affliction and sorrow , and needlesly increase our griefe , if we condemn our estate because the lord corrects us for our transgressions . if we cast off our hope of happinesse in heaven because we be recompensed with judgements on earth ; we shall both wrong god and our selves : therfore he will have us to rejoyce in tribulation , romans . . though he visit our iniquities with rods , psal . . , . yet his loving kindnesse will he not utterly take away from us , nor suffer his faithfulnesse to faile . therefore beware of charging the lord with any hardnesse or unreasonable dealing with us ; as if he marred his gold by casting it into the fornace to refine it . but let us rather look into our own hearts , and mourne for our own stubbornnes and rebellion , which hath moved the lord thus to shackle and hamper us , that he might take down our proud hearts ( o proud hearts of ours ) subdue our stubborn and rebellious wils and make us vile and nothing in our own eyes . and be we thankfull unto our good god and loving father , that he will be at these paines to refine and purge us : that so he may make choice of us for his glory before others . behold ( saith the lord esay . . i have fined thee , but not as silver ; i have chosen thee in the fornace of affliction . when god doth cast thee into the fornace to refine thee , take heed thou dost not say or think , i am cast out of his eyes ; the lord hath rejected and forsaken me ; for this were to bring an evill report upon the waies of god , and to turn his truth into a ly . ezek. . . i will cause you to passe under the rod , and will bring you into the bond of the covenant . yet such is the peevishnesse of our nature : such is our unbeliefe , that if any extraordinary affliction doth befall us , especially if it be such as tarrieth and sticks by us , we are ready to mutter and murmur : yea ready to feare that god hath forsaken us . whereas we should rather gather arguments of comfort to our selves ; that the more he afflicteth us , the better he loveth us ; in that he carrieth such a straite hand and vigilant eye over us , that we shal no sooner step aside , but he will be ready to fetch us in againe . the lord might give us over to our own hearts lust , even unto hardnesse of heart , to a reprobate minde : giving us leave to eate of the fruit of our own way , and be filled with our own devices , pro. . . but his love compels him to take another course with us , to chasten us , that we should not be condemned with the world. . cor. . . whereupon one of the antient fathers prayed lord , seare me here , that thou maist save me hereafter : cut and wound me here , that thou maist for ever heale and spare me . consider what the wiseman saith , pro. . , . my sonne , refuse not the chastening of the lord ; neither be grieved with his correrection ; for the lord corcteth him whom he loveth , even as a father doth the child in whom he delighteth . children will hardly be brought to beleeve thus much : and therefore they are ready to measure their parents affection , by their correction : and to think there is most love , where ther is least correction . but this is their error , for wisedome telleth us pr. . . that hee which spareth the rod , hateth his sonne , but hee that loveth him , chasteneth him betimes . least if he let him alone with out correction ( as too many foolish indulgent parents do ) he go to hell in the end . therefore thou shalt smite him with the rod , and shalt deliver his soul from hell. pro. . . so wee are ready to think wee might do well without affliction : but the lord knowes us better then wee know our selves : and hee seeth we would to hell hereafter , if hee should not afflict us here . i am sure it had been wo with some of us , if the lord had not afflicted us . nay some of us can say ( blessed bee god for his unspeakable mercie ) that there never did befall us any affliction which we could have spared , either for the nature and kinde , or for the measure and quantity thereof . and may we not all say , that , wee are then in the best temper , when we are afflicted ? even the wicked will be somewhat good in affliction pharaohs proud heart will stoope and yeeld a little : then the israelites shall go and sacrifice to their god , exod. . . but their goodnesse lasteth no longer then their troubles last . when afflictions end , their goodnesse ends : and they returne with the dog to their old vomit , . pet. . . their hard heart will be a little softned , whiles they are in the fire ; as iron bendeth , as the smith would have it , all the while the fire is in it . but as their affliction abateth , so their hardnes and wickednesse returneth : as iron growing cold , grows as hard as it was before , nay oft times harder : as water waxeth colder after heating , then it was at first . therfore we have more cause to be thankfull to god for afflictions , then for meate and drinke ; seeing the lord doth us more good by them , then by these . which good , though at the first thou seest not , because thy physick is now but in working ; yet , if thou belong to god , thou shalt hereafter both see it and feele it too . and thou wilt justify the goodnesse of god in every particular , and say , i could not have spared any of gods rods : i would not have been without this or that affliction for all the world : none could have been invented to doe me more good , so to hit me in the right veine : i had been undone , i had perished for ever , if the lord had not thus and thus afflicted me . happy art thou who canst thus say . but this is a lesson which flesh and blood can hardly be brought to learne , and some are more dull then others ; that is , more proud , more stubborn , more carnall , more earthly minded then others ; and therfore the lord keeps those longer in the schoole of affliction then those his children that are more tractable and teachable . but ( as i said ) it is a hard taske for the best ; and therfore , if we might be choosers we would be no sufferers : if we could shift it , wee would not be afflicted . how hardly are we brought to beleeve , that the lord intendeth or will do us good by this evill of affliction ? what ? meate to come out of the eater ? sweet out of the sowre ? this is a very riddle unto us . but faith makes it plaine and easie to be understood : for faith will shew us one contrary in another : good in evill : health in sicknesse : ease in paine : glory in shame , and life in death . without this eye of faith , thou canst not possibly see the lords goodnes towards thee in afflicting thee : nor yet reap that good by thine afflictions , which otherwise thou maiest by beleeving . and for proofe herefore , i wish the to peruse such treatises as do tend to this purpose . in the meane time , let this which i have spoken serve to comfort thee in thine afflictions . howsoever they may be tart and sharp for the present : bitter and grievous unto nature : as if the print of every stroke did pierce thy flesh , and fetch blood from thee ; yet god is where he was ; yet god loves thee as much as ever he did , if not more ; and loving thee will lay no more upon thee , nor suffer thee to be tempted above that which thou shall be able to beare . cor. . . some the lord doth chastise with rods : othersome he doth whip with scorpions ( as it were ; ) laying on greatest loade , where he hath given greatest strength to beare : as a father will lay those burdens upon the shoulders of his elder , and stronger sons , which will go neere to break the backs of his little ones . or as a wise physitian , who tempereth and prescribeth physick answerable to the constitution and strength of his sick patient . how should this comfort us in our trials : when we know they be no other then our good god will make us able to beare ? and not onely so , but he will give issue with the tentation , . cor. . . we say all is well that endeth well : then must it needs goe well with the afflicted children of god ; because all their trials end in peace and glory . marke the upright man , and behold the just : for the end of that man is peace , psal . . . and if wee suffer , we shall also reigne , and be glorified with christ , . tim. . . by which , and and many moe places it appeares , that , howsoever afflictions bee painefull and grievous to our nature , in the bearing of them , yet the issue and end of them , will be the most happy and comfortable . the consideration whereof hath caused some to suffer with joy the spoile of their goods ; knowing that in heaven , they have a better , and more induring substance . heb. . . this was that which put a song of praise and thanks giving in the mouthes of the blessed mrrtyrs : that the lord would honor them so highly as to bring them to suffer for him . and though they might have escaped , yet would they not be delivered : that they might receive a better resurrection , heb. . . seeing then such a cloud of witnesses have gone before us , whose trials and afflictions have been as smart , and tart , as ours can be : let us become followers of them who through faith and patience inherit the promises , heb. . . be not too much taken up with the sence and smart of thy present affliction . but let thy thoughts be occupied about the good which thereby is like to accrue unto thee . and assure thy self that all shall worke together for thy weale . rom. . . yea that the lord takes much delight in thee , in that he is ever , and anon pruning of thee . that man , or woman , which takes content in their orchard and garden , will ever be plucking up of those weeds that grow in them : cutting , and pruning all superfluous branches or slips . whereas if it be a place hee takes no content in he careth not what rubbige , or baggage do overgrow it . if the lord takes delight in thee , there shall not a weed spring up in thee , but with the pruning knife of affliction he will cut it off ; whereas if he regarded thee not , he would lay the reines upon thy neck , and let thee have thine own swinge , to fill up the measure of thy sinne , that so in justice he may mete unto thee a ful cup of his wrath and vengeance . vse seventhly , if we be subject to so many afflictions in this life , me thinks we should then be willing ( if the lord see it good ) to remove out of this place of sorrow and trouble , to lay down these our earthly tabernacles , and to be with the lord : that so there may be an end put to all our evils , both sinne and punishment ; and the contrary good enjoyed of us . for , blessed are the dead which die in the lord ; for they rest from their labors , and their works follow them , revel . . . desire we then to be dissolved and to be with christ , which is best of all . phil. . . object . but is it lawfull for any to wish for death ? answ . yes , if he wish it aright . that is , not out of an unwillingnesse to beare the yoke of god any longer : as if he were weary of doing that which the lord injoyneth him : or suffering that which the lord shall lay upon him . for this was jonah his fault , who in an impatient mood would needs be gone , being weary of his life . besides , as we must be willing to abide the lords pleasure , so also to tarry his leisure ; which if we be , we may desire death for these causes . first , to be freed from those evils which here we are pestered with . and secondly , to enjoy that good which can no where be had but in heaven . the evils which death will free us from , are bodily and spirituall . the bodily evils are divers , to wit , sicknesses , diseases , paines and aches ; of all which , death will heale and cure us at once . death will also set us free from the rage and malice of all our enemies if death have once seized upon us , we shall be out of their reach . they shall be able to doe us no more mischiefe nor harme . the righteous is taken away from the evill to come . peace shall come , they shall rest in their beds , esa . . , . last of all , death will free us from all troubles and afflictions ; for when sinne and corruption ceaseth , then correction and affliction endeth . but we should desire death especially , that we may be freed from spiritual evils . first , that sinne and corruption may cease , and be no more in us . o wretched man that i am , who shall deliver me from the body of this death , rom. . ? sinne is that which worketh us all woe , jerem. . . sinne is the make-bate betwixt the lord and us , esa . . . behold thou art angry , for we have sinned . yet we are not to desire death , that we may be rid of sinne in these respects , only because it worketh our woe , but rather because god is dishonored by it : and it is displeasing unto his majestie . for the glory of god should be more deare unto us , then our own lives . sin is that which clouds the glory of god. and death is that which freeth us from sin , rom. . . secondly , that we may be freed from the temptations and malice of the devill . whiles we abide in the flesh , he will never leave solliciting of us unto evill . he goeth up and down like a roaring lion , seeking whom he may devoure . pet. . . and the longer we live , the more will his rage and malice against us increase , because of the shortnesse of his and our time . the neerer the childe of god is to heaven , the more satan and his accursed instruments will rage : and the fiercer will their assaults be ; as it was with the children of israel , the neerer the time was , that they should bee delivered out of aegypt and go to canaan : the more cruell did their taskmasters grow , and the heavier burdens were laid upon them . and last of all , we shall by death be freed from all inward vexations and griefes of mind and spirit . so many sorrows and feares do compasse about many of gods children , that it makes them weary of their life , at rebekah said to isaac , genes . . . but our desire of death must not bee so much for the avoyding of evill , as for the injoying of good . for there we shall have a crown of glory and immortality , . pet. . . there we shall be like unto christ . colos . . . there we shall have joy unspeakable , . pet. . . yea such joy as if we could but conceive the sweetnesse , the greatnesse thereof , we would despise the joyes and pleasures of the world , in hope of assurance to enjoy them . yea there we shall for ever be with the lord christ . . thes . . . in whose presence is fullnesse of joy , at whose right hand , there are pleasures for evermore . psal . . . and which is the summe of all , wee shall have everlasting communion with the father , sonne , and holy ghost , and with all the quyre of heaven , all those blessed saints and angels singing and praising the name of the lord for evermore . vse . eightly and lastly , is it so that gods dearest children go not without affliction ? then woe to those whom god afflicts not : which live at ease and in fulnesse : wallowing in their sports and pleasures , and are not in trouble like other men , neither plagued like other men , psal . . . these carry a black brand , being marked for wicked ones . loe , these are the wicked , they alwayes prosper , and increase in riches , vers . . the houses of the wicked , saith job , are peaceable without feare , and the rod of god is upon them , job . . which shewes that they are but as oxen fatted against the day of slaughter . for if judgement begin at the house of god , what shall the end be of them , which obey not the gospel of god , . pet. . . if gods dear children , if his faithfull servants , who are zealous for the lord , whose soules do mourn in secret for their own sinnes , and the abominations of the time and place where they live : who labor to walk before the lord in truth , and with a perfect heart : who desire and indeavor to do the will of god in all things , and to yeeld a cheerfull obedience unto his commandments , bee so often , so many wayes , so sharply ( many times ) corrected and afflicted : what will become of profane foul-mouth'd blasphemers , of scoffers and scorners of piety and godlinesse ; of proud and voluptuous persons : of covetous earth-wormes , of gluttons , drunkards , fornicators , unclean persons ; such as take no other thought but to fulfill the lusts of the flesh ? certainly if the scripture be true , and god bee just , these shall one day have the full viols of gods heavie wrath , and eternal vengeance powred out upon them . if gods own deare children must drink of that bitter cup of his displeasure , surely all the wicked of the earth shall wring out , and drink the dregges thereof , psal . . . behold the righteous shall be recompensed in the earth , how much more the wicked and the sinner ? pro. . . if it be true that god chastiseth every sonne whom he received : what will become of those whose bones are full of the marrow of sinne ? who sing to the viol ; who drink wine in bowls : unto whom wickednesse is as sugar in their mouthes , and wantonnesse , like oyle , doth make them look with a merry countenance : whose life is spun with such an even thred , both warpe and woofe , as scarce a knot to bee seen : no breach in their estate : no crosses , no losses , but all things go as they would have them ? surely these are in a pittiful , in a fearfull condition . for howsoever they put farre away the evill day , and approach to the seat of iniquitie , amos . . howsoever they may vaunt it , and flatter themselves , as babel doth revel . . . saying , i shall see no mourning , yet when they say peace , and safety , that is , think themselves to be most secure and farthest off from evil , then shall come upon them sudden destruction , as the travail upon a woman with childe , and they shall not escape , . thessal . . . for god useth slow , but sure punishment : it is long in comming , but when he strikes the wicked , hee will pay them home for all their wickednesse : and hee will make good the slownesse of his revenge , by the greatnesse of their punishment when it lighteth upon them . the higher the lord lifteth up his hand to strike , the longer it is ere it fals : but when it fals , it fals more heavily . the longer it is that gods justice is boiling upon the fire of his wrath , the more scalding hot it shall be powred upon the pates of the wicked . for though the lord be slow to anger , yet is he great in power , and will not surely cleare the wicked , nahum . . . they have not vengeance presently executed , but the lord reserveth wrath for them , as in the verse before . if the lord be pleased to continue his heavie hand , and that a long time upon his deare children , how heavie , how long and continuall shall those tortures , and torments be , which are prepared for stubborn , rebellious , and impenitent sinners ? if humble , meek-hearted , dutifull and obedient children lie ( many times ) in lingring and languishing afflions , how smarting , i , intolerable shall those judgements be , which one day the wicked and ungodly shall endure ? if the lord seems many times not to regard the teares , nor cries of his children ; that they seem as it were to welter in their sorrowes ; how are impenitent , stiffe-necked , and hard-hearted sinners like to speed , when they shall cry , and roar againe ? surely he will laugh at their destruction , and mock them when feare and trouble comes upon them . prov. . . then shall that wrath which they have treasured up unto themselves , come upon them to the uttermost . woe be unto thee whosoever thou art that fearest not the lord. woe bee to those that revell and jove it , as if they feared neither god nor devill : as if they regarded neither heaven nor hell. the lord is tempering of some bitter potion for them , which one day they shall drink down to their eternall woe . if god humble his dear ones under his hand , he will trample his enemies underneath his feet . if the israelites must be baptized in the red sea , the egyptians shall bee overwhelmed and drowned in it . if lot must lose all his goods and substance in sodome , the sodomites shall lose both goods and lives too . if gods finger lie heavie upon his children here on earth , with the weight of his loines , hee will presse downe the wicked into hell hereafter . object . but doe wee not see the wicked flourish and prosper in their wayes , and enterprises ? answ . yes , for i have seen the wicked strong and spreading himselfe like a green bay-tree ; but his glory lasted not long , hee passed away , and loe , hee was gone . psal . . , . object . but are not the wicked honored and advanced ? answer . yes : but though his excellencie mount up unto the heaven , and his head reach up unto the cloudes , yet shall hee perish for ever like his dung , and they which have seen him , shall say , where is hee ? job . . . . object . but are not the wicked mighty , and of great riches ? answ . yes : yet neither their silver , nor their gold shall bee able to deliver them in the day of the lords wrath , zep. . . object . but they are allied unto great personages , and have great ones in league and confederacie with them . answ . it may bee so , yet , though hand joyne in hand , the wicked shall not go unpunished , pro. . . object . but they have deepe reaches , unfathomed plots and projects ; they combine themselves together , and consult how to escape from the power of evill . answ . and , what of this ? though they take counsell together , yet it shall be brought to nought , though they pronounce a decree , yet shall it not stand , esay , . . there is no wisedome , neither understanding , nor counsell against the lord , pro. . . thus wee see how the stayes and props of the wicked are but like reeds , or aegyptian staves which cannot helpe them . neither heaven , nor earth , can save or priviledge those whom the lord will punish . then there is little cause , why wee should grieve at the prosperitie , or impunity of godlesse persons : they are sorer plagued then the world takes notice of , though no apparant judgement be seen upon them . for doth not the lord give them up to a reprobate mind , even to fill and glut themselves with sinne ? and can there bee a greater punishment , an heavier judgement then this , not to be restrained from evill courses ? desperate is the case of that patient , whom the physician gives over to his own appetite , to eate and drinke what liketh him best . when a father begins to cast off the care of his sonne , suffering him to take his swinge , sink , or swim , hee will not look after him : doth it not appeare that he intendeth to disinherit such a childe ? even so ( as the water , where it is stillest , is deepest , and most dangerous to drown ) when god is most silent in threatning , and patient in sparing , there is hee most inflamed with anger , and purpose of revenge . for the fewer judgements are powred upon the wicked in this life , the more are reserved for them in the life to come . therefore , fret not thy selfe because of the wicked men , neither bee envious for the evill doers , for they shall soon be cut down like the grasse , and shall wither as the green hearbe , psalm . . , . peruse the whole psalme , and it will teach thee , that how prosperously soever the wicked do live for a time , yet their happinesse is but transitory , because they are not in the favor of god , for in the end they shall be destroyed as his enemies . againe , in that the lord saith not , they which i love , shall be rebuked and chastened , but whom i love , i rebuke , i chasten , wee may in the next place observe this doctrine , that , all our trialls , and afflictions , come from the lord. of what nature , and condition soever the affliction bee wherewith wee are exercised , it is physick of the lords preparing , hee hath his hand in it : and therefore by a kind of proprietie afflictions be termed his judgements . wee have waited for thee , o lord , in the way of thy judgements , esay , . . and in the next vers . thy judgements are in the earth , &c. that which naomi spake to the people of bethlehem , makes much for the proof of the point in hand . call me not naomi , but call me mara , for the almighty hath given me much bitternesse . i went out full , and the lord hath caused mee to return empty : why call ye me naomi seeing the lord bath humbled mee , and the almighty hath brought me unto adversitie . ruth . . , . all her crosses , and losses , of what nature soever they were ; all her sorrows and bitternesse shee fathers upon the lord. as personall so nationall evills come from the lord , as appeareth . cron. . . nation was destroyed of nation , and citie of citie : for the lord did trouble them with all adversitie . to the same purpose speaketh the prophet isaiah , who gave jacob for a spoile , and israel to the robbers ? did not the lord , because wee have sinned against him . isa . . . whatsoever the outward means , or instruments bee , gods hand hath a principall strok in all those afflictions which befall either the church in general , or any particular member thereof , whether it bee pestilence , or sword , or famine , or captivity . it is not the heedlesnesse and wilfulnesse of people which will adventure into places infected , or upon goods that are contagious , which beginneth , or continueth the plague amongst us . it is not alone the malice and cruelty of the enemie , which bringeth the sword , or causeth any to fall by it . it is not unseasonable winter , or summer , which causeth and bringeth the famine amongst us : these are but secondary causes , the prime and supream cause is , that all disposing wisedome , and providence of god , which causeth and ordereth both the one and the other . such as hee hath appointed to death , shall go unto death ; and such as are for the sword , to the sword ; and such as are for the famine , to the famine ; and such as are for captivitie , to the captivitie . jerem. . . so likewise for particular judgments , whether in our body , or estate , all commeth from the lord. who hath made the dumb , or the deafe , or the blind ? have not i , saith the lord ? exod. . . from whom come consumptions , burning agues , & other bodily diseases ? doth not the lord apoint them ? lev. . . hence the church professeth , hos . . . the lord hath spoiled us , and hee will heale us ; he hath wounded us , & he will bind us up . if wee peruse that bedroul of curses , devt . . it will appeare , that neither povertie , sicknesse , nor any crosse , or losse doth befall us , but that which god doth send us . is there any evill in the citie , and i have not done it ? amos . . i the lord do all these things , esay , . . here i might quickly lead you into a labyrinth , by propounding ambiguous and unnecessary questions , how farre god hath his hand in every evill ; but such questions will breed strife , rather than godly edifying , . tim. . . know therefore , that something the lord effects in , and by himselfe , without the helpe , or assistance of inferior causes : such are the workes of creation and some miracles . some things the lord causeth to be effected by means , as castigations and deliverances . and some things the lord suffers to be done by his permissive will , yet so as ( if hee pleased ) he could easily prevent and hinder , or alter the doing of them ; thus the lord may be said to have a finger in every sinne , not as it is a breach of his revealed will , but that it may be an occasion of the manifestation of his power , and justice in punishing and revenging of it . these truths the heathen which either knew not god , or else did not glorifie him as god , were utterly ignorant of , and therefore turned the glory of the incorruptible god , into the similitude of the image of a corruptible man , and of birds , and foure footed beasts , and of creeping things , rom. . . and hence it came to passe that they forged unto themselves so many gods : one of the sunne ; another of the moone ; one of the sea , another of the windes , &c. by whose wisedome , providence and power ( as they conceived ) the whole world , with all occasions and occurences therein were ordered and swayed . whereas there is but one only true god , who by wisedome hath laid the foundation of the earth , and hath stablished the heavens through understanding ; by his knowledge the depths are broken up , and the clouds drop down the dew . prov. . , . see jerem. . . . of him , and by him , and for him are all things . rom. . . the pelagians of olde were much puzled about the divine providence , thinking it an unseemly thing to make god the author of an evill ; and therefore affirmed that there were two gods . the one was the father of mercies , and author of all good that doth betyde man. the other was an evill god , the enemie of mankind , the actor of such evills as do befall man. but wee acknowledge onely one god : the wise and just dispenser of good and evill : for out of the mouth of the most high proceedeth both evill and good , lam. . . plato , and other heathens would say , that god was the cause of all good things in nature ; beleeving and acknowledging a divine providence in prosperity ; but when adversity , came , they were of another minde . it is reported of cato , that hee stoutly held and defended a divine providence all the while that pompey prospered , and the citie flourished : but when he did see pompey to bee overthrown by caesar in so just a cause , when hee beheld the body of pompey cast upon the shoare , without any honor of buriall , and himselfe exposed to danger by caesars army : hee then changed his opinion , denying that there was any divine providence , but that all things fell out by chance . it were well with many christians ( which know , or at least should know more of gods minde then coto knew ) if they were not somtimes sicke of cato his disease ; for they can trust god , and acknowledge● his providence , all the while they live at ease , and in prosperitie ; but let the lord change their estate , and then they change their minde , or an the least they begin to demurre about the truth of this doctrine . object . but how can it be said , that god ordereth and disposeth of all afflictions , when there be many euils which wee bring upon our selves , and may thank our selves for ? as appeareth in divers places of scripture , hast thou not procured this unto thy selfe , in that thou hast forsaken the lord thy god ? jerem. . . againe it is said , hos . . . o israel , thou hast destroyed thy selfe . and ordinary experience tells us how many mischiefes many bring upon themselves through surfets , ryot , &c. answ . wee procure unto our selves ( by reason of our sins ) whatsoever evills do befall us . besides god by withdrawing or with-holding of his grace , gives us over to our own lusts or satan● tenta●ions , and so makes us his instruments to worke our selves that mischiefe , or to bring upon our own paies those evills hee intended should befall us . therefore it is undoubted truth , that god hath his hand in our afflictions , and it may bee confirmed by these reasons . reason . first , in regard of the infinitenesse of his being , filling both heaven and earth with his presence . am i a god at hand , saith the lord , and not a god afarre off ? can any hide himselfe in secret places , that i shall not see him , saith the lord ? doe not i fill heaven and earth . jerem. . , . whither shall we goe from his spirit ? or whither shall wee flee from his presence ? psal . . . if wee be in hell , there shall the lords hand take us , yea , though wee more hid in the bottome of the sea , the lord can thence command the serpent to bite us , amos . , . so that the lord is every where . the heaven , and the heaven of heavens is not able to containe him : . king. . . hee is above us , beneath us , he is before us , and behind us ; he is without us , and within us ; hee is not only all eye to observe all , for his eyes behold all nations , psal . . . but he is also all hand to order and dispose of all particulars . if any thing were out of gods reach , or did fall out beyond his presence and privity , then were not the lord infinite , and then were he not god. but the lord being every where , and filling every place , must needs have the ordering and disposing of all things which are done in heaven , or in the earth ; for as it pleaseth the lord , so all things come to passe . reason . that the lords hand should bee in every affliction , which befalls us , because , hee worketh all things after the counsell of his will , ephe. . . man may devise and plot what he please : hee may take others into confederacie with him , but the lord laughes them to scorne , psal . . . their counsell shall bee brought to nought , their decree shall not stand . esay . . . but the counsell of the lord shall stand , and the thoughts of his heart throughout all ages , psal . . . so esay . . . my counsell shall stand , and i will do whatsoever i will. if the lord hath a will to any thing , that thing must needs follow : for his willing of it , is the doing of it , i have purposed it , and i will do it , esay . . therefore they blasphem the omnipotencie , and power of god , who say , that gods will attendeth and follows mans ; and worketh in many things , as our will inclineth : which is to set the cart before the horse ; to make the supreme governesse come after the handmaid . object . but doth it not please the lord to afford so much libertie to his creature , that some thing may bee done as wee will , and best liketh us ? answ . the scripture doth no where tell us , that god doth at any time suspend his omnipotencie , and purpose so farre , as to put the staffe , at any time out of his owne hand ; that man may will any thing against or without the will of god. wee may not say , wee will go to the next towne , but if god will , jam. . . the heart of man purposeth a way , but the lord directeth his steps , prov. . . howsoever the wicked may bandy themselves against the lord & his anointed , they can do no more , nor other , but whatsoever his hand , and counsell hath appointed to bee done , act. . . reason thrdly , because all the creatures both of heaven and earth , and under the earth , are ready prest as so many servants , and souldiers to be sent forth , and commanded at the will of god , their soveraigne lord and chieftaine . if the lord will lead any of his hosts against pharoah and his people , for the rescue and deliverance of israel his chosen , they shall march in battell aray , and they shall follow in ten severall troups , and at the heeles of one another . the least , the meanest , and the vilest of these hosts , though of lice , or grashoppers , under the conduct of the lord , shall be able to make head against this great monarch pharoah : and bring down the spirit , and stomack of this proud king , who a little before asked , who is the lord , that i should heare his voice , and let israel go ? i know not the lord , neither will i let israel go , exodus . . all which considered , namely , that the lord is every where , fulfilling all places ; and that all things are effected as hee will : and that all creatures are at his bay , wee may safely conclude , that no affliction can befall us , but that which the lord appointeth unto us , as . thes . . . no man should bee moved with afflictions : for ye your selves know that wee are appointed thereunto . vse . is it so , that all our afflictions come from god ? away then with that heathenish conceit , or dreame of fortune , luck , or chance ; words too frequent in the mouths of christians . if any thing befall our neighbor better then ordinary , and beyond our expectation , wee are ready to congratulate his good fortune , if any thing succeeed evill , contrary to his desire , or if any affliction doth befall him , wee are ready to bemone or condole his ill luck , and his bad chance . would you know from whence fortune did first spring ? one tells us from nature . i rather think from ignorance of nature . nature is nothing else but that order and course which the lord hath set and established in all his creatures . why doth bread strengthen us rather then stones ? you will say it is the nature of bread , to nourish and strengthen us ; and why so ? even because god hath said it , and appointed it to be so . this order and course of nature the heathen being ignorant of , as also of the divine providence guiding and disposing of all particulars , they ascribed the event of things to a power of their own devising , which they called fortune . now for christians , who have the light of truth so clearely shining amongst us , that wee should take up the language , and termes of blind pagans ; what a shame is it to our profession , and reproach to our god ? object . but doth not the scripture speake of chance , luk. . . by chance there came down a certaine priest that same way . answer . in regard of god , there is no chance , although things may be said to bee casuall in respect of our ignorance , who know not the causes of many things , which fall out many times suddenly , and beyond our expectation ; but all things past , present and future are present with the lord. and that all things in appearance casuall are ordered and governed by god , may be gathered by that vision of ezechiel , . . who beheld all things in the world , in appearance to runne upon wheeles , the ring of which wheeles hee observed to bee full of eyes : implying hereby the universall and intentive providence of the lord , overseeing all things . neither may wee ascribe any thing to that unluckie , and ( as many call it ) unfortunate or fortunate planet , under which any may be said to be borne , as the starre-gazer doth fondly hold , and maintaine ; or that some dayes be good , and some bad , is a heathenish conceit . for the lord god almightie , that most high and incomprehensible jehovah , that everlasting alpha and omega , he that was , that is , and is to come , he is the former , framer and governor of all things ; who made arcturus , orion , and pleiades , those famous starres , and placed them in the firmament of heaven ? who limited the north , and south climats ? hath not the lord formed them , and doth not he governe them ? hath not he appointed them their severall spheares , and motions ? have they not their influences from him ? and doth not he withdraw from them at his pleasure ? do they not remaine , and continue as servants for the behoof of man : as other creatures do ? and are not as gods , or governors of mans nature : neither can they dispose of our inclinations , constitutions , and affections , or make us happy , or unhappy at their pleasure ; but are ruled and commanded by god , to stand or move at his will and pleasure : did not the sunne stand still in gibeon , and the moone in the valley of ajalou a whole day . josh . . . by which , and many other places it is evident , that sun and moon , and so all other creatures are subject to the will of the superior governor , who needeth not the helpe of such weake instruments to draw out , or to shorten the life , and wellfare , the happinesse , or the miserie of man ; to make our portion the more fat or lean , to further or hinder us , either in our spirituall , or bodily welfare . thinke not therefore that either thy good , or bad successe in thy proceedings , the prosperous or adverse issues of thine indeavors , thy riches , or thy povertie proceedeth from the influence , domination , or power of the creatures , but that all are ordered , and disposed of by a higher cause , the wise , and righteous providence of almighty god. let us not therefore so much as name fortune , seeing all things in the world ( though many of them seem casuall and contingent to our weake and shallow apprehension ) are notwithstanding regulated by divine providence . some will say that jonah being cast into the sea , had good fortune , that a fish should be ready at hand to swallow him up , and so carry him a shore againe : but this fortune was no other then gods providence , for the lord had prepared a great fish to swallow up jonah . . the selling of joseph unto the ishmaelitish merchants , in appearance seemeth to be no other then the cruell act of his unnaturall brethren , disputing and debating with themselves , what they were best to do with him : yet joseph telleth his brethren , you sent me not hither , but god , gene. . . can any thing appeare more casuall then the drawing of a lot ? yet it is the lord that directeth my hand to this lot rather then unto another . the lot is cast into the lap , but the whole disposing thereof is of the lord , prov. . . gods providence extendeth it selfe , even to the smallest things , the falling of every sparrow on the ground , matt. . . the numbring of the haires of oun heads , the feeding of the birds of the ayre ; and what not ? hold wee it therefore as an undoubted truth , that there is no fortune : and that nothing comes to passe without the decree of god : no , not any of our afflictions , nor any judgements , which at any time befall any wicked person . when the drunkard hath besotted himselfe with excessive drinking , and even transformed himselfe into a swine , he takes his horse , homeward goes the beast , but the man ( more sencelesse then the beast ) is carried he knowes not whither ; down at last hee tumbles from his horse , and breaks his neck : or being on foot , falls into the ditch , and there is drowned ; you will say , this man hath hard fortune . and so when two roaring ruffians , shall fall to word it upon some indignitie or wrong received , or conceived : and from words proceed either to blows or stabbing each other : their companions will say , the wounded party had a hard mischance befalne him , verie ill lucke . no , no ; these had the just and righteous hand of god against them , the lord in justice and wrath appointing these heavie judgments unto them . hence it is that jude speaketh of some , which were before of old ordained to this condemnation , jude , . the word ordained is very emphatical in the originall , and signifies as much as if they were inrolled or set down upon record , or registred , and set down by the hand-writing of god to this condemnation . fortune befits the mouth of a heathen , but gods providence the heart and tongue of a christian . vse . againe , this doctrine meets with another error too rife , and ranck amongst us . in the time of any great tempests , especially if they bee such as cause any spoile , or havock at sea , or upon land ; by and by , many mouths are opened , and this they suppose to bee the work of some conjurer . as if the lord ( as eliah ironically said to the priests of baal , of their god ) were all this while asleep , or sate still , and did nothing . if there bee any great winde blowing hard at sea , the lord sends that great winde into the sea , and he raiseth every mighty tempest , jonah , . . if there be any winds or stormes upon rhe land , the lord raiseth them : for the lord hath his way in the whirlewind and in the storme , nah. . . god alone is the lord both of sea and land , and by his over-ruling hand , and power he ordereth and disposeth of all particulars , whither in the seas , or upon the earth . for he commandeth and raiseth the stormie winde , and it lifteth up the waves thereof . psal . . . they cry unto the lord in their trouble , and then he bringeth them out of their distresse . but how doth he this ? it follows in the . vers . he turneth the storme to calme , so that the waves thereof are still , for he ruleth the raging of the seas . psal . . . so that if there be storme or tempest ) it is evident god causeth and ceaseth all . object . but is there not conjuring sometimes ? answ . very like there is ; for men and devils do many times compact , and joyn together , for the doing of some mischiefe . but are not men and devils under the rule and command of the almighty ? it is true , that the devill hath a large walke , even the whole earth , which he compasseth , job . . yet hath he his bounds and limits set him , which he cannot exceed . although he be full of malice , and spight , and takes pleasure in doing evill , and working of mischiefe : and therefore hee is called the evill spirit , act. . . yet can he not hurt so much as one swine , untill the lord give him commission , mat. . . hee and his wicked instruments may vaunt it , as pilate did , have i not power &c. but wee may say of them , as christ answered pilate . thou couldest have no power against me , except it were given thee from above . john. . . consider what satan said to the lord , iob. . . stretch now out thine hand , and touch his bones , and his flesh : by which words it is evident , that whatsoever power , and libertie satan had over iob , was no other then gods hand . vse . is it so , that god hath his hand in all our afflictions ? let us then be patient in time of affliction , because wee are then under gods hand , who intendeth not our hurt but our good in afflicting us . hee that hath any dangerous wound , or sore upon him , will patiently endure the surgeon to cut and search his wound unto the quick : though strong eating plaisters or powders , or any sharpe corrasives he applied , he beares it out with a manlike courage , because hee beleeveth that otherwise hee cannot be cured . though it be more then ordinary torment to be cut , for the taking out of the stone , yet a man will suffer himselfe to be bound hand and foot : the searching instrument to bee put into his body , that so he may prolong his life . shall these exquisite paines , and grievous tortures , which man doth oft put us unto , be indured of us for the good and welfare of our bodies : and shall wee not as willingly and patiently lie under the hand of god , and beare that affliction which he layes upon us , for the good of our souls ? bee wee therefore patient , first in respect of god , and secondly in respect of any of those instrument● to which god shall use in afflicting us . we must be patient in all our afflictions ; first , because they be messengers sent unto us from god our father , our pittifull father . shall i not drinke of that cup which my father hath given me , john . . we have had the fathers of our bodies , which corrected us , and wee gave them reverence : should wee not much rather bee in subjection unto the father of spirits , that wee may live , heb. . . do wee not daily pray , that the will of our father might be done ? then bee we patient in our afflictions , because it is our fathers will , by these to exercise us . this was the ground of davids patience , psalm . . . i was dumb , and have not opened my mouth , because thou diddest it . it was dreadfull newes , which samuel told eli , how that the lord would visit his house for ever for the iniquity of his sonnes , and he staied them not : now therefore the iniquitie of elies house shall not bee purged with sacrifice nor offring for ever , . sam. . , . at the hearing whereof , eli answers verse . it is the lord , let him doe what seemeth him good oh admirable patience and obedience ! well beseeming the antient judge , and aged president of shiloh , who had sacrificed his heart to that god , whose justice had refused to expiat his sinne by sacrifice . although eli shewed himselfe to be an ill father unto his sonnes ▪ yet he proves a dutifull and obedient sonne to god , being willing to kisse the rod he shall smart withall . it is the lord , whom i have alwaies found most holy and just and gracious , and he cannot but be himselfe ; let him doe what seemeth him good ; for , whatsoever seemeth good to him must needs be good , howsoever it seemeth to me . thus patiently did eli expose himselfe to gods afflicting hand , and kneels to him that severely scourgeth him : so good king hezekiah , esay . . what shall i say ? for he hath said it unto me , and he hath done it . againe , wee should be patient in our afflictions , because they come from the hand of a pitifull father . in bodily deseases , wee are the more content to endure that paine , which our surgeon shall put us unto , if we beleeve and know him to be a pittiful and tender hearted man. how much more ought we to be patient under the hand of our heavenly father : for the lord is very pittifull and mercifull , or of tender mercy ; as the new translation hath it , jam. . . the prophet david having abundantly made experience of the lords goodnesse , tels us in very many places ; that the lord is a pittifull god , slow to anger and great in kindnesse and truth , psalm . . and psalm . . the lord is mercifull and full of compassion . so full that howsoever for a moment he may hide away his face from us in a little wrath , yet with everlasting mercy he will have compassion upon us , esay , . . hence it is that speaking of his people it is said , esay . . in all their affliction he was afflicted ; in his love and in his pitty he redeemed them . object . here some will bee ready to object , if god be so pittifull , and takes no pleasure in afflicting us , how is it that many of his deare children groane under many long and tedious , sharp and biting afflictions ? answ . the lord hath many ends in dealing thus with his children . first , because they have been a long time delighted with some sinne , which through custome is become as it were naturall ; and being so , will not easily , will not quickly be purged out of them . that which is gotten to the bone , will not easily be had out of the flesh . hard knubbs and knurles , must have great and long wedges driven in to them , many hard and great stroaks given them before they will yeeld . many hard and stony hearts will not be broken with little and short afflictions ; some kinde of mettles must be kept a great while longer in the furnace then others , or else they will never be dissolved , even so it fareth with some natures ; little and short afflictions work not upon them , no whit at all molifie nor soften their hard and stony hearts ; therfore the lord is forced to keep them down the longer . many men , when any trouble befals them , think to out-growe it , or to beare it off by head and shoulders , and to make as good a shift as they can , never looking up to god whom they have offended and provoked by their sinnes : but let these know that god will bow them , or else he will breake them . the lord is the lord of hosts , he can send crosses thick and three-fold upon us to abate our lofty and proud spirits , to break our rocky and stony hearts . gods wrath is answerable to his power , as this is infinite , so he can make the other insupportable . many are stiffe and stubborn , as the lord complaines , they obeyed not , neither inclined their eares , but made their necks stiffe , and would not heare , nor receive correction , ier. . . little and short afflictions will not serve to reclaime such as these are ; therefore the lord keeps them longer under his hand . againe , the lord doth thus deale with many of his children to work their hearts to a greater dislike of their sinne as that which hath brought upon them all those troubles which now lye upon them ; therfore in the time of our affliction we should fall upon our sinne , upbraiding it , and charging it with all our crosses . ah thou vile and loathsom sinne , i may thank thee for this expence , for this reproach and shame ; ah cursed sin , how hast thou heretofore domaniered over me ? thou hast hitherto been too strong for me , but god by this affliction ( i trowe ) will tame and hamper thee . is this the fruit i reape by entertaining thee ? oh cursed be the time that ever i knew thee , that ever i was ruled by thee . the more grievous our affliction is , the greater hatred we should beare our sinnes , the causes of them ; and the more fearfull should we be for time to come of medling any more with them . we say , the burnt child dreads the fire . ephraim had been a long time polluted with idolatry : the lord stops her way with thorns , and makes a wall , that she may not finde her pathes , hos . . . exerciseth her with long affliction , untill shee come to say , what have i any more to do with idols , hos . . . if i must buy my sinne at so deare a rate ; if thus long i must be afflicted for my sinne ; away with all , i will no more of it . theirdly , the lord doth oft-times keepe the rod long upon his children for their greater and deeper humiliation . great sinnes , must bee greatly repented of . great transgressions require great and long humiliation . davids sinnes of adultry and murder , killing the husband with the sword , that he might injoy his wife , were great sinnes , and those which caused the enemies of the lord to blaspheme : therefore the lord threatned him with long affliction , the sword shall never depart from thine house . . sa. . . neither will the lord give us over , or cease to afflict us one way , or other , untill hee hath brought us upō our knees , broken our hard hearts , and sufficiently humbled us under his hand . for if we walk stubbornly against him he will walke stubbornly against us : then their uncircumcised heart shall be humbled , and they shall willingly beare the punishment of their iniquity , lev. . . remembering mine affliction , and my mourning , the wormwood and the gall , my soule hath them in remembrance , and is humbled in mee , lament . . , . fourthly , the lord by continuing his hand of affliction long upon his children doth hereby make known the strength of his grace , which is sufficient to support his children under long and tedious afflictions , a wise builder will lay the heaviest burden upon that peece of timber which is most heart , and most able to beare it : greatest peeces are put to greatest stresse , because little peeces would warpe and yeeld , if not break asunder . even so , where there is most strength of grace , there the lord oft times laies on the greatest load of affliction ; which , as it makes for the praise and glory of his grace so doth it serve much for example unto all that are neer unto them ; that they may live by faith , and hope that ( if ever they come into the like trial ) the lord , as he is able to support and strengthen them , so he will doe it , and graciously stand by them even in long and sharpe afflictions , as he hath upheld others in the like case . fiftly and lastly , the lord doth this , that so he may afterward replenish the hearts of his children with aboundance of inward and spiritual joy . after they have tasted of more gall then others , they shall eate of more hony then others . heavines hath some long time sojourned in their hearts ; but joy and gladnesse followeth after to inhabit in them for ever . the spirit of the lord is upon mee ( saith esay ) to comfort all that mourne , appoint unto them that mourne in sion , and to give unto them beauty for ashes , the garment of gladnes for the spirit of heavinesse that they may bee called trees of righteousnesse , the planting of the lord ; that he might be glorified , esay , . , . yee shall sorrow ( saith christ ) but your sarrow shall be turned into joy , iohn . . if thy sorrows and afflictions have been longer then ordinary , they shal make way for more then ordinary joy , and thankfulnes for issue and deliverance ; according to that which the church uttered , lam. . , . i consider this in mine heart , therefore have i hope . it is the lords mercy that we are not consumed , because his compassions faile not . have wee not then good cause to bee patient in afflictions although they bee sharp and tedious , seeing they proceed from the hand of our pitifull and mercifull father ? to helpe forward and further your patience do but consider of these . things . first , how exceedingly we have a long time provoked the lord by our sinnes , amongst which our unbeliefe is that which hath most offended him . if the lord should deale unto us our weight and measure : that is , punish us according to our deserts , what would become of us ? if the lord should dispute with us , wee could not answer him one thing of a thousand , when hee visiteth , what shall i answer him , said iob , . . whereupon david saith , psalm . . . if thou , lord , shouldest marke iniquities : o lord , who shall stand ? the least sinne wee commit , makes us liable to the vengeance of eternall torments . how grear a measure of punishment do wee then deserve , for our many , for our grievous sinnes ? our sinnes being like unto the sand by the sea shore which is innumerable . what ever our afflictions are , or may be , they come short of our sinnes ; they fall short of that which wee have deserved : and that which the lord may justly ( without any wrong to us ) lay upon us . amongst many other , one maine cause why we are so troubled and vexed with affliction is , because we are so little galled with our sinnes ; a true sense of these would make our afflictions to be more easie , and us lesse sensible of them then many times we are . do we not see it by experience that when the stone and the gout , or some other bodily malady meet together , the paine of the stone being the more grievous , alaies , if not takes away , the sense & pain of the gout ; even so would it be here , when sinne and affliction are both upon us at once , the consideration of our sinnes ( deserving farre greater punishment then we beare ) should so grieve us , that the punishment it selfe should not move us , much lesse stirre us up to impatience . is there not then great cause that we should willingly and patiently bear gods chastisements ? as the church resolved , mica . . . i will beare the wrath of the lord , because i have sinned against him . and confesse with the good theef in the gospell , we indeed are justly here , for we receive the due reward of our deeds , luke . and thus did that emperor mauritius , who beholding his wife and children murthered before his face , cried out . just art thou o lord , and just are thy judgements . and thus david confessed , i know o lord that thy judgements are right , and that thou hast afflicted me justly , ps . . . secondly , compare thine afflictions with the sufferings of many of the lords worthies , and thou hast great cause to be patient . looke but into the . chap. to the heb. ver . , , . and tell mee if thine afflictions be answerable , or sutable to their fiery trials . looke into the sufferings of christ . consider him , that indured such speaking against of sinners , lest you should be wearied and faint in your mindes : ye have not yet resisted unto blood , heb. . , . if the lord deal so sharply with many of his deare children , and with thee so mildly , so gently , wonder at gods clemency and lenity ; lay thy hand upon thy mouth , and bee patient . thirdly , consider how short thine affliction will bee in comparison of that eternall torment , the lord might lay upon thee . our afflictions are but light and moment any , as paul calls them , . cor. . . the lord himselfe saith , esay . . for a moment , in mine anger , i hid my face from thee for a little season , but with everlasting love have i had compassion on thee . who would not bee content with a course of physick , for a few daies , though the physick be untoothsome , and very bitter , in hope of health for ever after ? what if thou hast indured months of sorrow , and painfull nights have beene appointed unto thee ? as they were to job , . . what are they in comparison of those eternall torments the lord might throw thee into , in which there will be no ease , out of which there shall be no release ? a great cause of impatience and storming at afflictions , is the ignorance of our selves , and of the desert of our sinnes , which if we knew aright , we would confesse with ezra , let our miseries and troubles be what they will , that the lord hath punished us lesse then our iniquities have deserved , ezra . . i will beare the wrath of the lord , saith the church , mic. . . i will not repine at his dealing with me ; i wil not open my mouth by way of complaint or murmuring ; but from what doth this holy resolution and patience proceed ? it followeth in the same verse , because i have sinned against him . i have carried my selfe proudly , stoutly and rebelliously against him ; i have provoked the eyes of his glory , i have many waies , many times broken his holy lawes , i have deserved farre more farre greater judgements then he hath laid upon me , it is his mercy that i am not confounded , that i am of this side hell . fourthly and lastly , the consideration of the blessed end that god for the most part makes of the afflictions of his servants , will further our patience . after they have endured any great fight in affliction , he doth usually bestow some speciall favor or other upon them , yea proportionable to the measure of the affliction hath the recompence and the blessing been ; such as have had the bitterest crosses , have received the sweetest comforts , ye have heard of the patience of job , and what end the lord made jam. . . what this end was is recorded iob. . where it is said that the lord turned a way the captivitie of iob ; and gave him twice as much as he had before . so the lord blessed the last daies of iob more then the first iob . . this hope of future mercy kept david from fainting in his affliction . psal . . , . thou hast shewed we great troubles and adversities , but thou wilt return and revive me , and wilt come againe and take me from the depth of the earth . thou wilt increase mine honnor and receive and comfort me : if not with temporall , assuredly with spirituall comfort here , for they bring forth the quiet fruit of righteousnesse unto them , that are thereby exercised heb. . . they are occasions ( as hath been formerly proved ) of purging our corruption , and bringing of us neerer god , and into more conformity with christ : and should not this comfort us ? besides they make way for glory , and endlesse comfort , they that sow in teares shall reape in ioy , psalm . . . afflictions cause unto us a farre more excellent and eternall weight of glory , . cor. . . art thou in any affliction ? thou art but under a short cloud , it will quickly blow over , and thou shalt have a faire season , a most comfortable , and glorious sun-shine , when all teares shall be wiped away from thine eyes , rev. . . after two dayes hee will revive us , and in the third day he will raise us up , and wee shall live in his sight , hos . . . art thou in affliction ? be patient , the third day is comming , wherein the lord will deliver thee . there must be a time for thee to sow thy prayers in , and a time for thee to water them with the teares of true repentance , and then presently comes the joyfull harvest , in due season thou shalt reape , if thou thou bee patient , if thou faint not , gal. . . what made steven in his martyrdome to bee so patient and chearefull , but the sight of heaven ? what was it that carried those blessed martyrs so joyfully thorow flames of fire , but hope of glory ? after their sharp break-fast , they were assured of a sweet and royall supper . againe , wee are to be patient , in respect of our enemies , whom the lord is pleased to use as his instruments , to afflict and scourge us . whosoever they bee that trouble us , they are but the lords instruments , whom he sets on work for the execution of his will and purpose . if we consider jobs afflictions , wee shal find three agents in them , god ; satan , and the sabeans : and all these three had their severall end in afflicting holy job . the devill stirres up the sabeans , and god permits both . the sabeans spoile job of his substance that so they might inrich themselves . the devill sets upon job to provoke him to impatience , and to stirre him up to blaspheme the lord. and god permits all ; first , for the punishment of the sabeans , wronging , and robbing his servants ; secondly , to prove the devill a malicious lier ; thirdly , to justifie the innocency and patience of his servant job ; and last of all , to crown his patience , and constancy with greater honor and glory , both in this life and in the world to come . but of all these three agents , whose hand was jobs eye upon ? did he curse the sabeans ? did he raile upon the devill ? no such matter . as the by-word is , he set the saddle upon the right horse . hee lookes up to the hand of god. the lord hath given , and the lord hath taken it : blessed by the name of the lord , job . . so in that most bloody and nefarious fact which ever was under the sunne commited , i meane the murthering of the lord of life & glory ? there cōcurred , the jewes malice , judas his treason , and pilate in his injustice . and yet all these were ordered by a superior power , the lord using these as his instruments for the execution of his purpose , acts . to do whatsoever thine hand , & thy counsell had determined before to bee done . now then if the lord intendeth to afflict thee , who shall let him from using what instruments hee pleaseth ? looke not then upon secondary causes , lest thou swell against them , and grow impatient . look up to the hand of god , that thou maist be quiet , whatsoever , or whosoever the instruments be . as david asked the woman of tekoa , is not the hand of joab , in all this ? . sam. . . so bee thou assured the hand of the lord is in all thine afflictions . and yet alas , in trouble and affliction , wee can see any thing before , and more then the hand of god that smiteth us , and our sinnes which have drawne forth the hand of god against us . the want of which spirituall eye to behold gods hand , is the ground of that impatience , which is too often seen in our afflictions , and bewrayes it selfe in our uncharitable speeches ; i may thanke such a villain for this trouble : i am beholden to such a neighbour for this crosse : such a one hath done me thus much wrong , these injuries : i will therefore be revenged of him , &c. many there be which set down by that affliction which comes immediately from god , but can not be so still & quiet in those wrongs and injuries which come from man. they know there is no striving against the streame , a vaine thing for man to contend with his maker ; and therefore fret not , lost there impatience should open a new gappe , or make the old breach wider , to let in more , if not , greater afflictions . but why they should be thus dealt withall by man , it may be their inferior , one that they can shift withall , one that ( it may be ) they thinke they can crush ; to put up such a wrong , this goes against the haire , they can not beare it , no wise man ( they say ) would put it up at his hands . these words argue too much selfe , too much pride , and too little grace , too little patience . it will be our glory to passe by offences , from whomsoever they come . the greater the injurie is , or the more able thou art to avenge thy selfe of thine enemie , the greater will be thy glory to passe it by . no wise man will fight against an enemie with his own weapon : christian wisdome teacheth us , not to render evill for evill , and rebuke for rebuke . if thine enemie provoke thee either by his words , or by his deeds , and thou through impatience be stirred up to revenge , what difference is there in both your faults , and folly ? only this : hee sinnes first , and thou art second in evill . hee sinnes by provoking of thee , and thou by being provoked by him . hee sinnes in offering the wrong , and thou by revengeing it . are thou angry with thine enemie for troubling thee ? he may answere thee as david did his brethren , when they were angry with him , . sam. . , . what have i now done ? is there not a cause ? what hath thine enemy done unto thee which the lord did not see cause to set him about ? know therefore that how malicious , and potent soever thine enemies are , they can do no more unto thee , or against thee , nay they shall do no lesse , then the lord hath appointed them to do . there is not so much as one poisoned arrow shot at thee , but the hand of the lord doth nock it : not one bitter , taunting or reproachfull word uttered against thee , but the lord wills it : suffer him to curse ( saith david to shimei ) for the lord hath bidden him , . sam. . . and yet how soon is our blood up ? how ready are our hearts to rise against any of the lords instruments ? like dogges running after the stone , which was cast at them , never looking to the hand that threw it . common humanity teacheth us , not to flie in the face , or fall about the eares of that mans servant , which doth only bring us a message from his master . the enemies of gods church and people , are but the lords servants . the lord calls nebuchadnezzar the king of babell , his servant , jere. . . our enemies doe but bring us a message from the lord , as ehad said unto eglon , judg. . . i have a message vnto thee from god. if they doe but their errand , why should wee be offended with them ? were it not folly , if not madnesse , for him that is beatten with a wand , to rent and teare it ; the wicked of the world are but gods wands or rods , to beat and lash his children withall . ashur , the rod of my wrath : and the staffe in their hands , is my indignation , esay , . . a rod ( you know ) can do nothing of it selfe , any further then that hand which holdeth it doth put force unto it : it falls heavier , or lighter , according to the strength of the hand that useth it . bee patient then , and fret not , swell not against thine enemies . it may bee they revile thee , raile upon thee : they backbite and slander thee ; be patient , for the lord hath bidden them , as david said , . sam. . . it may bee they hinder thee in thine estate , they offer violence to thy person : in all these , or any other wrong they can do unto thee , they are but the lords rods to whip thee withall . seeke not revenge against them , but leave them to the lord , and hee will one day recompence them for their malice and cruelty against thee . implacable is the malice and rage of the wicked against the godly ; so furious , that if the lord should not curbe and restrain them , as jezebel vowed to take away the life of eliah , . king. . . so they would not suffer a soul to breath amongst them , which feareth god , and walketh not after the course of the world. but blessed be our good god , that giveth not up his children as a prey into their teeth , psalme . . but avengeth the afflicted , psalme . . and will recompence the wicked according to their deeds , psal . . . for it is a righteous thing with god , to recompence tribulation to them that trouble you , and to you ( which are troubled ) rest . . thess . . , . object . but is the lord just in this ? is it equall that any should bee punished for that worke which the lord hath set them about ? answ . yes : if they do it not to that end , and in that manner which god would have them . true it is , they can do no other then god will have them to do : but god wills them not to do his worke in that manner , which they perform it . the lord commanded jehu , to root out the posterity of ahab , which jehu according to the word of the lord fulfilled : yet the lord by the prophet hoseah , . . saith , i will visit the blood of israel upon the house of jehu . for though jehu was gods instrument and servant , and did that worke which the lord imployed him about : and the lord was well pleased with the doing of it , yet the manner and the end of his doing it , caused god to be offended with him . for iehu did it not in conscience and obedience to the will of god : hee did it not with an upright heart , but with an ambitious and wicked mind . hee did it not in zeal of gods glory , as he boasted , but hee did it to advance himselfe , and to settle the crown more surely upon the head of his posterity . hee threw down baal ahabs idoll , to set up jeroboams calfe . hee did it not in detestation of ahabs sinne , but in the hatred of his person , and love unto himselfe : and therefore the lord threatned and afterward punished him . so many , that trouble and vexe the lords people , do that which the lord would have them , but not to that end , or in that manner ; as the lord speakes by the prophet zachariah , i was angry but a little and they helped forward the affliction , zach. . . therefore when our enemies have done their worst : spit out all their malice , and spewed out all their venom against us ; which they can disgorge , then will the lord take them to taske , then will hee recompence and reward them for their malice and mischiefe . behold thus saith the lord , ( unto the ammonites ) because thou hast clapped thy hands , and stamped with thy feet , and rejoyced in heart with all thy despight against the land of israel . behold , therefore i will stretch out mine hand upon thee , &c. ezek. . . . this shall they have for their pride , because they have reproached , and magnified themselves against the lords people , zepha . . . the more our enemies do insult over us , and wee patient , the sooner wil the lord help and deliver us , jere. . . if wee did but seriously consider of these things , much matter of patience would be administred unto us . men would not swell with the desire of revenge , if these truths could enter into them . did wee beleeve that whatsoever wrongs and injuries either by word , or deed , any of our enemies offer unto us , the lord sets them on worke , the lord wills them to do it , for the exercising of our faith , the triall of our patience , and other ends ; would wee , durst wee fret and fume and chafe ( as wee do ) at our enemies ? were wee but perswaded of this truth : that if wee patiently sat down by our wrongs , seeke not revenge , but commit and commend our causes and our enemies to our god , hoping that the lord wil do us good for that evill they have done unto us , as david said , it may bee the lord will look upon mine affliction , and do me good for his cursing , . sam. . . wee would be more patient , and there would be lesse heart-burnings , and fewer quarrells and suits at law amongst us , then be . before i passe from this use of the doctrine in hand , it will not be amisse to lay down some helps how a christian may attaine to this gift of patience which is so needfull to the carrying of him on cheerfully , and peaceably in his race , for wee must runne with patience the race that is set before us . hebr. . . how may wee come to bee furnished with patience ? first by our profitable , and fruitfull entertaining , and welcoming the word of god : for this being effectuall in us , will still the heart in all stormes , and cause us quietly to sit downe by all wrongs done unto us ; by all afflictions that befall us . hence it is that the lord cals the word , the word of his patience . revel . . . and so it is called , either because it teacheth and instructeth us unto patience . for whatsoever things are written aforetime , are written for our learning , that wee through patience , and comfort of the seriptures might have hope . rom. . . or else because it is an instrument and means of working patience in us , promising unto us peace with god through christ , and not only so , but also a sanctified use of all our afflictions heere , and salvation hereafter to all that keep this word : which doth much pacifie the heart , and cause us to be patient in our afflictions . or else it may be called a word of patience , because without patience , the word cannot be rightly professed , nor wee hold out in a holy profession unto the end , whence wee may safely conclude ; that it is either through ignorance of the word , or neglect of the word , or want of the power of the word , that wee are impatient . a second meanes of furnishing the heart with patience , is the exercising of our faith . knowing that the trying of your faith bringeth forth patience . james , . . object . but doth not saint paul say , rom. . . that tribulation bringeth forth patience . answ . yes , and both speake the truth , and meane one and the same thing . know ; that neither faith , nor tribulation do beget & procreate patience , for patience is a fruit of the spirit . gal. . . tribulation doth not naturally , and of it selfe beget and bring forth patience , but originally , and by accident : for to speak properly , it is the work of the spirit to still and pacifie the troubled mind of man ; but tribulation is a means , and instrument by which patience is brought forth , that is , is exercised , and manifested . neither doth faith bring forth patience , as the mother bringeth forth the daughter , but as a tradesman bringeth forth his wares , and shewes them to others , what they are ; or rather as the sun in the spring bringeth forth hearbs , and fruits , by its working influence . for first of all faith perswades the heart that the cause of all evill that befalls us , lieth in our owne bosomes ; our sins ( as you have heard ) are the ground of all , and therefore if wee will be angry with any body , it should be with our sinnes . secondly faith perswades us , as you shall heare anon , that god in afflicting of us loves us , and deales with us , as a father with that child in whom he delights . nay a father may somtime bee transported with passion , and correct his childe above measure , laying on that in his heat , which in his cool blood he doth heartily wish were off againe ; whereas our heavenly father is so wise as he puts not in one dramme of any ingredient more then shall serve the turne , and need requireth . a third and last helpe unto patience , is heavenly-mindednesse , or the setting our affection on things that are above , and not on things which are on the earth , col. . . for he that immoderately , and inordinately loves the world and earthly things , will bee impatient at the losse of them . how waspish and impatient was ionah for the withering of his gourd ? even so much , that hee durst tell the lord to his face , that he did well to be angry unto the death . ion. . . our blinde judgements making a false report unto our affections of these outward things , wee come to set them at too high a rate , and so grow impatient at the losse of them ; whereas , if wee did esteem them , as the wise man reports them to be , and as they are in truth , that is nothing , pro. . . wee would be lesse moved with the losse of them . there is a kind of venom in worldly things , to puffe up , and swell the heart of a man. by thy wisdome , and by thine occupying hast thou increased thy riches , and thy heart is lifted up because of thy riches . ezek. . . now when trouble and affliction comes to encounter with a proud heart , every veine swells , and the heart rebells , and breaks out into impatience , and they can not beare it . and the greater their tryalls are , the more do they fret , and fume , as a running water , the greater the flood , and stream is , the more doth it foame and roare , where there be any arches to withstand it . and now that wee may be willing to take the more paines to be furnished with patience ; i will lay down a few priviledges which wee shall partake of through patience ; every one of them a strong motive to stirre us up to labour for patience . first by the helpe of patience wee shall be the better able to manage those gifts , and graces which god shall endow us withall . patience keeps the mind in such a stayed and setled temper , that wee shall be able to manage and direct our selves in all our straights , and advise and counsell others in their doubts , and difficulties : by our patience wee possesse our soules . luk. . . wee enjoy and command our selves ; for impatience puts a man out , and makes to be beside himselfe . by faith wee possesse christ , by love wee possesse our neighbor , yea our enemie , and by patience wee possesse our selves . he hath but a weak hold of christ , or of his neighbor , that hath no hold , or command of himselfe . an impatient person is as one out of the way , or as a bone dislocated , and out of joynt . what stabilitie can be , where patience sits not at the stern to direct and govern ? a ship that rides at sea well ballanced , is steddy , and so proves comfortable unto the passengers that bee abord her : whereas an unballanced vessell reels ( like a drunken man ) and tumbles too and fro with every little gale , and blast of wind , and so make those weary , if not sick , that be in her . how sick must that soul needs be , whom troubles , and afflictions ( the waves , and billows of this world , a raging , and tempestuous sea ) through the want of patience the stearsman , do tumble up and down , and are disquiet ? where patience is , there is quietnesse ; because patience brings a christians minde unto his estate , when his estate and condition cannot suite with his minde . secondly , patience will conforme thee unto christ , and make thee a compleat christian ; let patience have her perfect worke , that ye may be perfect , and entire , lacking nothing . jam. . . that soul which wants no patience , wants nothing ; for patience is able to supply all wants , and make up all defects . a patient , and contented mind is rich ; and hee that is rich cannot want , unlesse he will. thirdly , patience will make thee to be a profitable entertainer of gods word , it will make thee fruitfull in christianitie , the honest and good heart brings forth fruit with patience . luk. . . so many evills there bee to encounter goodnesse , so many oppositions and reproaches to nip , if not blas● good beginnings , so many troubles to attend pietie and godlinesse , so many principalities and powers , and spirituall wickednesse in high places , to stop our course , and to interrupt us in our holy profession , that without patience , little or no fruit will appeare in our lives and conversations . fourthly , patience wil make thy life comfortable , whatsoever thy afflictions be , thou art armed with mettall of proof : no dart of satan , no malice of the world can wound thy soul , if patience have got the keeping of it . outward calamities and afflictions may make a great noise about thine eares , as hailstones falling thick upon the tyles over thy head keep a great ratling , but cannot come neere to hurt thee : so afflictions may rattle about thine eares , but patience shelters thee from receiving any hurt by them . let thy afflictions be never so mischievous , and noxious in themselves , they shall not prove so to thee , if patience possesse thy soul , so many afflictions as befall thee , will fall out to be so many arguments of gods love , so many consolations unto thee ; especially if they be such as wee undergoe for christ . for as the sufferings of christ abound in us : so our consolation aboundeth through christ . . cor. . . misery it selfe shall not be able to make thee miserable , for patience is a most soveraigne antidote and preservative against the venom of any affliction which can betide thee . vse fourthly , is it so , that all our afflictions come from god , then here is a ground of comfort , and matter of rejoycing in affliction ; not that we have ministred matter , and occasion unto the lord to chastise us , but in that ( having sinned against the lord ) hee will take the rod into his hand , and have the ordering of that affliction which befalls us . for nothing ( as hath been said ) can bee , in which our heavenly father hath not a chiefe stroke , before it can be brought to passe . the consideration whereof , as it should settle and quiet us , so should it minister much comfort unto us , because our safety and security lieth in it . as god loveth a cheerfull doer , so hee loveth a cheerfull sufferer . a childe that is willing to kisse the rod , wherewith it was beaten , gives great content unto the parent which corrected it , and makes halfe amends , for the fault it hath committed . christ will have every one of his to take up his crosse daily . luk. . . the taking up of our crosse implyeth willingnesse , and cheerfulnesse in the bearing of it . many a childe of god is content to beare his crosse when the lord hath laied it upon his shoulders , as the prophet jeremiah speakeath , woe is me for my destruction , and my grievous plague : but i thought , yet it is my sorrow , and i will beare it , jerem. . . hee dares not mutter , or repine at the lords doing : but here was no rejoycing in tribulation : whereas james tells us , that wee must count it exceeding joy , when wee fall into divers afflictions , jam. . . when the lord commeth ( as it were ) in open hostilitie against us , mustering his forces towards us ; when one affliction comes upon the neck of another , when wee fall into divers afflictions , even then we have cause of rejoycing . for our afflictions comming from the hand of our loving father , cannot be hurtfull , but profitable unto us . hee chasteneth us for our profit , that wee might he partakers of his holinesse , hebr , . . indeed if our afflictions brought god out of love with us ; or us more in love with sinne , which god hates , and is hurtfull unto us : if our afflictions were sent unto us as curses , wee had cause to mourn in them ; but when the word of truth so often pronounceth us blessed in them , as psalme . . blessed is the man whom thou chastisest , o lord. have wee not then great cause of rejoycing in them ? especially seeing our heavenly father hath the ordering , and disposing of all our afflictions , both in respect of their kinde , and nature , and also in respect of their measure , either of quantity or continuance . first , in regard of their kind . if you would know why this affliction befalls thee rather then another , it is because the lord ( the only wise and soveraign physitian ) knows how to strike thee in the right veine : hee knowes thy heart , and the nature of thy corruption , and therefore applieth such medecines unto thee , as will bee most available for thy cure . which thing job teacheth us , behold , hee will break down , and it cannot be built , he shutteth a man up , and hee cannot be loosed . behold hee withholdeth the waters , and they drie up , but when he sendeth them out , they destroy the earth , with him is strength and wisedom , job . , , . yea hee is mighty in strength and wisedom , job . . which he could not be said to be , if any other course were better for us , then that which he taketh with us . the lord is perfect wisedom , and therefore will not , cannot but go the best , the safest and wisest way to worke for the good of his children . some peradventure may think , that some other kind of affliction might have been better for them , then the present ; some other they thinke , would have done them more good , then this can do . but they speak they know not what . and i may say unto them , as christ to his disciples , luk. . . yee know not of what spirit yee are . the choosing of the rod belongeth unto him , that is to give the correction , not to him that taketh it . indeed the lord did once put david to his choice , . sam. . . i offer unto thee three things , chuse thee which of them i shall do unto thee . but this was an extraordinary favor , shewed unto david , first to make triall of his faith , whether he had rather fall into the hand of the lord , then into the hand of man ; and secondly , to let him know that the lord would correct him in mercy , in that hee gave him libertie to make choise of the punishment . the lord knew that either of those rods would bee sufficient to scourge david withall . and none knows so well as the lord , how to meet with our corruptions , or what afflictions are meet for us . if thou canst not profit by that affliction which the lord appointeth unto thee , thou wilt profit by none . to say some other kind were better for thee , were to controll the judgement of the wise god , as if hee knew not better then our selves to order and dispose of us . is it fit the patient should prescribe his physitian , what course to take with him ? wilt thou teach him what he shall administer unto thee ? this were to dishonor the physitian : therefore thou submittest to his judgement , and takest what hee prescribeth thee , resting upon his skill : and wilt thou dare so highly to dishonor god , as to question his wisedome and knowledge : as if some other affliction were better for thee then this which hee is pleased to administer unto thee ? no , no ; say as ely did , . sam. . . it is the lord , let him do what seemeth him good . secondly , the lord hath the disposing of our afflictions for quantitie : for hee doth order all things in their measure , number and weight ; but especially the afflictions of his children , jerem. . . i will not utterly destroy thee , but correct thee in judgement ; or , in measure : as the new translation hath it . god therefore metes out unto his children , not according to their merit , but in mercy according to their strength , looking more what they are able to undergoe , then what they do deserve to be laid upon them . hee correcteth in judgement , that is , wisely proportioning our affliction to our strength , and not in anger , least he bring us to nothing , jere. . . feare not , therefore o jacob my servant , saith the lord , for i am with thee , i will not utterly destroy thee , but correct thee by judgement , and not utterly cut thee off , jerem. . . comfort thy selfe therefore in this , that god is faithfull , who will not suffer thee to be tempted above that thou art able to beare , but will with the tentation make a way to escape , that thou maist be able to beare it , as was formerly spoken . thirdly and lastly , the lord disposeth of all our afflictions in respect of their time and continuance , which he hath promised shall be but short ? for the rod of the wicked shall not rest on the lot of the righteous , psal . . . hee indureth but a while in his anger . weeping may abide at the evening , but joy commeth in the morning , psal . . . who is a god like unto thee ( saith micah ) that taketh away iniquitie , and passeth by the transgression of the remnant of his heritage . he retaineth not his wrath for ever , because mercy pleaseth him , mic. . . therefore wait patiently upon the lord for issue out of thine affliction , which in due time thou shalt bee sure of . for the lord deals not with his children , as the devill doth with his servants , bringing them into the briars , and there leave them to scratch and rent , and teare themselves : but the lord , as he bringeth afflictions upon us , so will hee also in due season bring us out of them . great and many are the troubles of the righteous , but the lord delivereth him out of them all . psalm . . . vse . to draw to a conclusion of this point . is it so that all our afflictions come from gods hand ? be we then in the fift and last place , exhorted to have recourse unto the lord , in all our troubles , both for strength and comfort in them , and also for issue and deliverance out of them . the prophet complained of the way wardnesse , and stubbornnesse of the people in his daies , esay . . the people turneth not unto him that smiteth them , neither do they seek the lord of hosts . this was asa his folly , who though his disease was extream , yet hee sought not the lord in his disease , but to the physitians , . chron. . . such is the folly , and madnesse of some people , that they will seek to any body , yea to the devill ; running to his cunning ( rather couzening ) man , or that woman , in their afflictions , before they seek unto the lord. as if any hand could take off that affliction which the lord layeth upon us . deliverance out of trouble is a prerogative royall , and belongs wholly unto the lord : for hee ( saith moses ) will take away from thee all infirmities . deut. . . call upon mee in the day of trouble , saith the lord , so will i deliver thee , and thou shalt glorifie mee . psalm . . . whereupon the prophet jeremiah set his eyes towards the lord , thou art my force and strength , o lord , and my refuge in the day of affliction , jerem. . . such as seek unto others , and not unto the lord in affliction , do wait upon lying vanities , and forsake their own mercy , ion. . . they have inherited lies and vanity , wherein there was no profit , jere. . . therefore if thou desirest abilitie and strength to beare thine afflictions , go unto the lord for it , power belongeth unto god , psalm . . . the god of israel is hee that giveth strength and power unto his people . psalm . . . and so the prophet esay speaketh ; hee giveth strength unto him that fainteth , and unto him that hath no strength , hee increaseth power , esay . . say not therefore in time of trouble , mine affliction is greater then i can beare : for though thou beest weak and ready to sink under thy burthen , yet the lord hath made thee a promise , that hee will uphold thee with his hand . so that though thou canst do little of thy selfe , thou maist be able to do all things through the help of christ which strengtheneth thee , phil. . . go therefore boldly to the throne of grace , that so thou maist receive mercie , and find favor to help thee in the time of thy need . trust in the lord , and he will helpe , and save thee ; for who ever hoped in god and was ashamed ? commit thy selfe , and thy condition to god , and he will stand by thee , and helpe thee , he will not be absent from thee over long . fall down at his footstoole , make him thy hope , and fortresse , in whom thou wilt alwayes trust , and he will imbrace thee in love , he will lay thee upon the shoulders of his gracious providence , and protection , hee will bind up all thy wounds , he will heale and cure all thy diseases , hee will refresh thy feeblenesse , he will comfort thine afflicted spirits , he will put under his hand , so as thou shalt not faint under thy burden , and in his good time will put away all pensivenesse , and mourning from thee . therefore if thou bee able to hold up thy head in any storme , if thou faintest not in the day of adversitie , if thou standest fast , and quit thee like a man ; say not , my power , or my strength hath carried mee thorow this affliction , or made mee able to stand under this burthen : but as moses speakes to the israelites , concerning their outward substance , remember the lord thy god , for it is be that giveth thee power , deut. . . so must thou say , i have no ability to undergoe any affliction , but that which the lord is pleased to help me withall . object . but will some poore weather-beaten soul say , hitherto the lord hath supported mee , but my heart now begins to faint , i feel my spirits to abate , and my strength begins to decay ; therefore if the lord do not speedily deliver mee , and send me ease the sooner , i feare i shall sinke under mine affliction , i can beare it no longer . answ . what , is the lords hand shortened ? numb . . . is the lords power weakened , that hee cannot helpe thee for time to come , as well as he hath hitherto supported thee ; is the lords staffe so weake that thou durest not trust unto it ? or is the lord unfaithfull , to leave thee and forsake thee ? no , no ; the lord is where he was , as ready at hand , as willing and as able to helpe thee , and stand by thee , as ever hee was , if thou by thine unbeleef do not put his strength from thee : for if ye beleeve not , surely ye shall not he established , esay . . whereas if yee put your trust in the lord your god , yee shall be assured , . chron. . . for i am the lord , i change not ; and yee sonnes of jacob are not consumed , malac . . . therefore though thy flesh faileth , and thine heart also , as davids did , yet god is the strength of thine heart , and thy portion for ever , psalm . . . trust therefore in the lord , and still wait upon him , for they that wait upon the lord , shall renew their strength , they shall lift up their wings as the eagles : they shall runne and not bee weary , and they shall walke and not faint , esay , . . againe , if all our afflictions come from god , it will bee our wisdom to go unto him for issue , and deliverance out of them : call upon me in the day of trouble , so will i deliver thee , and thou shalt glorifie mee . psalm . . . mine eyes are ever toward the lord , for he will bring my feet out of the net , psal . . . joseph was unjustly cast into prison by his too credulous and unrighteous master , but god was with him , and delivered him out of all his afflictions . act. . . . if ever thou hopest to be healed , or helped out of , or in any affliction , it must be by the lord his hand . refuse not the chastening of the almighty ( saith eliphaz ) for he maketh the wound , and bindeth it up : he smiteth ; and his hands make whole . hee shall deliver thee in six troubles , and in the seventh , the evill shall not touch thee . job . , , . hereupon they call one to another . hos . . . come , let us return to the lord , for he hath spoiled us , and hee will heale us : hee hath wounded , and hee will bind us up . as the lord took his time to bring thee into trouble , so hath he his time set for thy deliverance . to all things there is an appointed time , and a time to every purpose under heaven , eccles . . . gods providence hath set and limited the time how long his children shall suffer , and bee afflicted . revel . . . yee shall suffer tribulation ten dayes . this time thou canst not shorten , but lengthen it thou mayst , through thy impatience . as an earthly father correcting his childe for some fault , doth resolve with himself to give him but a lash , or two ; to keep him but a while under the rod , if hee take his correction patiently ; but if he kicke or murmurre , hee resolves to hold him down the longer , and give him the more stripes . even so our heavenly father deales with his children : the more patiently wee take our affliction , the sooner wee are like to come out of it , the patient abiding of the righteous shall be gladnesse , prov. . . trust in the lord and thou shalt bee safe . hee that beleeveth maketh not haste , esay . . but is content to tarry the lords leisure . many are ready to compound and indent with god ; thus long they will wait , thus long they will pray , and if by that time no helpe , nor deliverance come , they will give over in their impatient mood , as the messenger of the king of israel said , behold this evill commeth of the lord , should i attend the lord any longer ? . kings . . o beware of such thoughts , but let thy heart bee in the feare of the lord continually : for surely there is an end , and thy hope shall not be cut off , prov. , , . wee cannot denie but , the hope that is deferred is the fainting of the heart , but when the desire commeth , it is a tree of life , prov. . . the longer the lord delaies our deliverance , the sweeter will it bee when it comes . wait therefore with patience , seeing the lord by his writing , seal , and oath , hath promised to deliver us out of all our troubles . and what hee hath promised , hee will most certainly perform ; for though god may bee angry with us for our sinnes , yet he cannot be unfaithfull , though he may , like joseph , conceale his affection for a time , yet impossible it is that he should shut up his compassions , and renounce the protection of such as depend upon him , or denie deliverance to such as do seek aright unto him . therefore , who is there amongst you that feareth the lord , that obeyeth the voice of his servant that walketh in darknesse , and hath no light , let him trust in the name of the lord , and stay upon his god. esa . . . by darknesse is heere understood affliction , out of which the lord will assuredly bring all such as seek unto him , and rest upon him . beware of making more haste then good speed to procure freedom from our deliverance out of troubles by unlawfull and sinfull courses . wee rob the lord of a great deal of honor , and our selves of a great deal of comfort , which wee should reap by waiting upon the lord. too many are ready to thinke , that if they have some little time besought the lord , that hee ( forsooth ) is bound presently to answer them . as those hypocrites , esay . . expostulated the matter with the lord saying , wherefore have wee fasted , and thou seest it not ? wee have punished our selves , and thou regardest it not . some are ready to cry with david , how long , how long lord , wilt thou forget me for ever ? how long wilt thou hide thy face from mee ? psal . . . againe , have mercy upon mee o lord , for i am weake , o lord heal me , for my bones are vexed . my soul is also sore troubled , but lord how long wilt thou delay ? psal . . , . beware of measuring the lord by thine own line and plummet ; let not thy carnall reason , or fleshly wisdom seem to direct or limit gods providence , thou maiest not joyn thine own fantasies to gods will , but what thou seekest at his hands , thou must commend it to his good pleasure , without saying to thy selfe , let it be thus , or so . god doth many times delay his children , and not by and by afford them that helpe , and comfort which he intendeth them : yea , sometimes he suffers them to be ready to sink , before he saves them . as he dealt with his disciples , who were tossed up and down of the waves , the ship reeling too and fro , and ready to be overwhelmed before hee would awake , and bid the tempest be still : yet when he saw time , hee rebuked the winde , and seas , and delivered his disciples from their danger , and feare : know and beleeve that the measure , and issue of any tentation belongeth unto god. therefore howsoever the case standeth with thee , expostulate not with god , entertain no hard conceits of him . the lord in wisdom may delay our deliverance out of affliction , because haply hee sees that it hath not as yet throughly wrought upon us , nor done us that good he intendeth us . do goldsmiths use to take their mettall out of the fornace before it be fined from the drosse ? there be some kind of plaisters applied to the bellies of children , which will sticke fast so long as the wormes bee alive , but if the bed of them be broken , and they killed , the plaister will fall off : and so of many sores . if affliction still cleave unto thee , it is because sinne is not yet killed in thee . this plaister lieth on us no longer then till the sore be whole , and the disease be cured in us . it may be the lord sees wee are not fit for deliverance , wee would too quickly forget the rod , and return to our own byas , if hee should by and by ease us , as soon as wee cry unto him . it may be the lord sees wee would not be thankfull enough for deliverance , if it should bee granted upon the first request . things lightly attained unto , are oft times slightly regarded . whereas those things which we get through the pikes , wee prize at a high rate . therefore thou forgettest thy selfe , and the word of truth , in saying , god hath forgotten to be mercifull and gracious , because he doth not by and by answere thee . can a woman forget her childe , and not have compassion on the son of her wombe ? peradventure there may bee some such unnaturall monsters , that cast off all naturall affection , and lay violent hands upon their children ; but though they forget , yet will i not forget thee , saith the lord , and for assurance hereof , behold , i have graven thee upon the palmes of my hands , esay . . , . when wee are afraid , wee shall forget a thing , we tye a thred about our finger , for our better remembring thereof ; but when wee tie threds upon both hands , wee then make sure wee will not forget it ; thus doth the lord set down his children , in the palmes of both hands , that they may not be forgotten . therefore still wait , and deliverance will come , when thou dost least think of it . object . i have no hope ; i cannot thinke i shall be delivered . answ . gods thoughts are not your thoughts , esay , . . you know your own thoughts , you know not gods , jerem. . . i know the thoughts that i thinke towards you , saith the lord , thoughts of peace , and not of evill , to give you an expected end . object . but i see no way , no means of comfort . answ . gods wayes are not your wayes , esay , . . the lord hath his wayes many times in the deep , many times in the darke and secret . haply deliverance shall come some other way then thou canst imagine , or thinke of . when thou thinkest comfort and deliverance is farthest off , it may be neare at hand ; yea , when thou seest least likelyhood of it : for , in the mount will the lord be seen , gen. . . it may be thou seest no means , but the lord can worke without means ; yea , by contrary meanes , that his wisedome and power may appeare the more in thy deliverance . what means had daniel to save him from the fury of those hungry and devouring lyons ? yet you know the lord did deliver him . therefore , commit thy way unto the lord , and trust in him , and hee shall bring it to passe , psalm . . . so that all things considered , wee have little cause to bee disquieted in our afflictions , seeing our heavenly father sendeth them in love for our great good ? and lesse cause we have to fret , or be disheartned if they tarry by us longer then wee would have them ; for when wee are fit for deliverance wee shall bee sure of it ; in the mean time , if dangers , or feares do increase upon thee , say to the lord as good king jehosaphat , . chron. . . wee know not what to do , but our eyes are towards thee . consider into what great distresse and strait the lord brought the people of israel when they came out of egypt ; the sea before them , their enemies behind them , death ( as it were ) round about them , yet how miraculously did the lord make way for them ? so assure thy selfe whatsoever thy trouble , or danger bee , the lord will one way or other give issue to his glory and thy good , although thou seest not how ; because hee is the same god , no changeling in his goodnesse towards his children . it is a sweet motto which one hath ; i suffer , i hope . though sorrows and afflictions increase upon thee , yet give not over thy confidence , but resolve with holy job , loe though he slay me , yet will i trust in him , job . . the motion of a thing , the neerer it comes to the center , the swifter it is . doth thy sorrow , thy paine , thy trouble increase upon thee ? hope it is neere at an end . the children of israel , the neerer they were unto comfort and deliverance , the sorer grew their afflictions , and the greater were the burthens which their cruell taske-masters layd upon them ; and so doth the lord oft deale in other kindes , with his children . therefore wait with patience , seeing the lord many times doth ( suddenly ) turne tragedies into comedies , sorrow into joy , as he dealt with his people in esters dayes , to day in heavinesse , through feare of being swallowed up , and made a prey unto their enemies , to morrow triumphing over their enemies , and treading them underneath their feet , ester , . , . for what thing can there bee under heaven so heavie upon the heart of his children , which the lord cannot remove , and put joy in the place of it before the day be light ? therefore hope in the lord , and bee strong , and hee shall comfort thine heart , psalm . . . be cheerefull therefore in thy affliction . object . some will be ready to say , i hope i hurt no body by my sadnesse ; but they are deceived , for , answ . first , they wrong the lord by their uncheerfulnesse , not only in going , and doing against his word , which willeth us to bee joyfull in the lord , as psal . . . be glad ye righteous , and rejoyce in the lord : and bee joyfull all ye that are upright in heart : but they do also wrong the lord , in robbing him of that honor and praise which they might bring unto him by their rejoycing in affliction . secondly , they wrong if not hurt their brethren , being occasions of discouragement and disheartning them , making them to feare , and doubt of gods goodnes , and their own abilitie , to bear any burden which the lord shall lay upon them , seeing others or longer standing in christ his school , and of greater knowledge , to shrink and buckle under their affliction . thirdly , they wrong their profession , by opening the mouthes of those that are without , or by putting a stumbling-blocke before them , causing them to abhorre the way and practise of godlinesse , when they see so great troubles to attend upon it , and so little courage and cheerefulnesse in those that professe it . fourthly and lastly , they wrong and hurt themselves not only by disinabling and indisposing themselves to the generall , and particular dueties of their callings ( for a joyfull heart causeth good health : but a sorrowfull spirit dries up the bones , prov. . . that is , makes the body weake , and feeble : for a man is said to bee in his full strength , when his bones run full of marrow , job , . , . ) but also in spoiling themselves of that peace , and comfort which they might enjoy by their cheerfull undergoing of afflictions ; and loosing that holy vigor , and strength they might partake of by rejoycing in the lord , for the joy of the lord is your strength , nehe. . . besides , by their lumpishnesse they make themselves unfit for holy dueties ; they cannot serve god as they should , being oppressed with sadnesse . for we are to serve the lord with gladnesse of heart . serve the lord in feare , and rejoyce before him , psal . . . how can any serve god joyfully , or praise him heartily , when the heart is laden with griefe , and the mind oppressed with sorrow ? if no joy in the sweet promises of god , what delight can be had in his worship and service ? and last of all , they expose themselves unto satans tentations : when they are dejected with worldly sorrow , then are they baits for satan to catch at , and fit subjects for him to worke upon . how many have been brought to a shamefull and miserable end , through satans subtiltie and malice , working upon them , and taking them at advantage in the time of their sorrow , and heavinesse ? so that it is evident that such by their sadnesse , oft times do wrong both others , and themselves . but admit it were so ( as you see it is false ) that wee hurt no body but our selves by our sadnesse , is this a sufficient warrant to bear us out in our lumpishnesse ? in what court was that commission sealed unto us , which gives us liberty to harme , or wrong our selves ? are wee not delinquents against gods law , and the law of nature , in offring wrong unto our selves ? therefore seeing thy afflictions are but for a season , hold fast the confidence , and the rejoycing of thy hope unto the end , heb. . . live by faith , and ( as the prophet exhorteth ) enter into thy chambers , and shut thy doores after thee : hide thy selfe for a little while untill the indignation passe over , esay . . by chambers , the prophet meanes a quiet and peaceable conscience , into the which he would have us sequester our selves all the while the storme of affliction bloweth , that so with patience we may waite for the event of them . and whereas he exhorteth us to shut the doore after us , hereby he perswades us unto courage & constancy ; or else to keep our selves close from satans temptations , that he may find no chink nor crevis open , whereby he may enter into us , to disturbe us ; for , if our hearts lie but a little open , so as he may have but the least advantage , he is at hand to disquiet and perplex us . and whereas he bids us to hide our selves , he would have us to enjoy a secure freedom under gods promise and pretection ; in faith and humility we should shrowd our selves under gods wings that so he may keep us from inordinate fears and terrors , untill the affliction be past , which is but as a cloud or storm , that will not last alwaies , but will blowe over ere it be long , and be at an end . therefore be cheerefull in thine afflictions . againe , in that it is said , as many as i love , i rebuke and chasten ; not barely i rebuke and chasten you , but i rebuke and chasten as many as are deere unto me , or beloved of me ; this manner of speech is used for the confirmation of our faith in time of trouble , and to keep us from sinking through grief or despaire . for what argument can bee more forcible to perswade us to the quiet and patient bearing of our afflictions then to beleeve they be gods love-tokens sent us for our good : whence mee may learne this instruction , that a great helpe to keep us from sinking , and to enable us to beare up our heads with patience and cheerfullnesse in the time of affliction , is to be perswaded of gods love , in afflicting of us . this hath been in part touched before , therefore i shall bee the briefer in the point . how fearefull our nature is of troubles , how unwilling the flesh is to taste of the cup of affliction ; yea how we labor to shift and avoyde it with a kinde of abhorring it , common experience teacheth us . and the mistrust of gods providence and love wherewith naturally the best are infected , makes us to shun and avoyd afflictions as much as possibly wee can , lest wee should not bee able to grappie , and encounter with them . wherein as wee bewray much weaknesse , so do wee expresse great incredulity : for hereby we do manifestly shew that wee thinke that god in afflicting doth not love us , and that therefore hee cannot or will not helpe us to beare them , that hee cannot or will not bring us fairely off them . therefore let us not give way to carnall reason , nor heare what flesh and blood shall suggest unto us , but what is delivered from the word of truth , which tels us , that the lord correcteth him whom he loveth , even as the father doth the childe in whom hee delighteth , prov. . . if wee give eare to carnall wisdome it will tell us , surely if god loved us , he would not thus afflict us . as if our afflictions were a wall of separation twixt gods love and us . but what saies paul , ro. . , . i am perswaded that neither death nor life , nor angels , nor principalities , nor powers , nor things present , nor things to come , nor height nor depth , nor any other creature shall be able to separate us from the love of god which is in christ jesus . this strong perswasion of gods love ; carried paul on cheerfully in his troublesome pilgrimage , and made him joyfull in all his sorrowes and afflictions . thus strongly should wee bee perswaded of gods love ; for hath not the lord said , esay . . the mountaines shall remove and the hils shall fall downe , but my mercy , and love shall not depart from thee , neither shall the covenant of my peace fall away : as if hee should have said , though the whole world be turned topsy turvy , and heaven , and earth do meet together , yet standeth still my love and affection firm to theewards . the change and alteration of our outward estate and condition causeth no change of gods love ; for hee is still the same unto us and with us , though the face and fashion of the world goeth away . cor. . . the things of this life are mutable , and our condition is subject to daily change and alteration . times have their vicissitudes , to day it is well with us , to morrow ill ; to day at ease , to morrow in paine : to day we have something , to morrow lesse , it may be nothing ; to day in honor , to morow in disgrace , seldome continuing in one stay . in which variable condition of ours , and amids all changes and chances of this life , here is comfort to the child of god , that god is the same and changeth not , but as he now loveth him so hee will for ever continue loving and gracious to him , john . . and hosoever we cannot tell what shall bee to morrow , james . . wee know our beginning ( as the old saying is ) but we know not what our end shall be ; as paul went up to jerusalem but knew not what things should come unto him there , acts . . yet such is our happinesse and comfort ; that come what will come , no event whatsoever can keepe back , or turne away gods love from us : and though our state be changed , yet gods love to us is not changed , but still the same , as true , and as intyre as over it was . my enemies may take away my liberty , my goods , my good name , my deare friends , and that which of all other things is most deare unto me , even my life ; but i have one jewwell , all the devils in hell , all the powers of darkenes , all the rage and malice of the world can never spoile me of , they cannot rob me of the love of my god. this confidence and perswasion of gods love and favor beares up the godly from sinking under the burden of their affliction , and makes them cheerfull , when as the wicked wanting this assurance are either sencelesse , or else faithlesse and impatient under the crosse . the faithfull making god and his favor their portion and happinesse , enjoy this priviledge in time of adversity , as well as in the day of prosperity , and therefore their hearts ( or their desire is to ) bee as joyfull when they are in trouble and afflictions as if they were most free from them : whereas the wicked placing their whol felicity in these earthly things their profits , pleasures , &c. when their wealth , and worldly things faile , their joy , their hope and comfort ends with them : these have nothing but nature to helpe them beare their burdens : whence it commeth to passe that infidelity and impatience do make them more grievous and burdensome ; whereas the faithfull having the perswasion of gods love , and the presence of his spirit to support them , take comfort in their troubles during the time of their tryall , and wait for a seasonable and cumfortable issue and deliverance out of them . so that it is a truth not to be questioned , that the perswasion of gods love in afflicting of us , is a great help to keepe us from sinking under afflictions , and to enable us with patience , and cheerfullnesse to undergo them : this perswasion will carry us on comfortably in our pilgrimage , it will make us willing to beare whatsoever the lord shall be pleased to lay upon us , and to want that which wee see , hee is not willing wee should injoy . wee rejoyce in tribulations , saith paul , rom. . . because the love of god is shed abroad in our hearts by the holy ghost which is given us , verse , . reason and that first of all , because he that is perswaded of gods love , cannot but beleeve that god will helpe him to beare his crosse , and to undergo his affliction , bee it what it will. for god is faithfull and will not suffer his to be tempted above that they are able to beare , . cor. . . object . but i am weake ( saith one ) and i shall never bee able to beare such or such trials : if the lord laies any more upon mee i shall never beare it . answ . comfort thy selfe , god will either make thee able , or else hee will lighten and lessen thy affliction . thy god who loves thee , will put to his hand , hee will helpe at a dead lift , his power is made perfect through weaknesse , . cor. . . hee loves thee and therefore will not overloade thee . his grace shall bee sufficient for thee . therefore say as did jeremy , o lord thou art my force and my strength , and my refuge in the day of affliction , jer. . . reason secondly , the perswasion of gods love will be helpfull unto us to the cheerfull bearing of affliction , because if wee beleeve that god loves us , wee know that he intends our good in afflicting of us , yea , will do us good by our affliction , for hee chasteneth all his children for their profit , heb. . . it is good for me ( saith david ) that i have been afflicted , psal . . . haply wee can see no good that is like to come unto us , out of this affliction , or that trouble , but rather evill or hurt ; yet through the goodnesse and wisdome of the lord , good shall bee extracted out of this evill , as the best treacle is made of deadly poyson . when we are in a course of physick , at the first wee see not , we feel not any good it doth us , but it makes us rather worse then wee were before : and causeth many a sicke qualme , many a fainting fit , and we wish the physick had never been prescribed unto us , or not taken of us : but when wee consider of whom wee tooke it , even from him whose judgement and knowledge we approve of , whose care and love wee doubt not of , then we are the more quieted and pluck up our spirits in expectation , and hope of ease , ere it be long . it may be thou findest no good thine affliction hath yet done thee , it being now working upon thee ; yet if thou canst but rest a while and bee perswaded of the wisdome , and love of god , who hath administred this physick unto thee , thou wilt bee contented , and looke for good to follow it : when rhe sonnes of zerviah , would faine have been doing with that dead dogge shimei , for cursing their lord and master no , no , saies david , suffer him to curse , it may be the lord will looke upon mine affliction , and do mee good for his cursing this day . . sam. . , . but the apostle paul being more full of faith , putting the question past peradventure , hee puts it out of question , resolves and builds upon it , wee know that all things worke together for the best to those that love god , rom. . . now wee know that every one that loves god , is beloved of god , for wee love him because he loved us first , iob . . how cheerfully do wee use to welcome those that bring us but tidings of good ? but if any one brings us any great benefit , we thinke wee cannot bid him too welcome ; is affliction come unto thee ? welcome it , for certainly ( if thou beest the lords ) i dare boldly ( as david said of abimaaz the sonne of zadock , hee is a good man and commeth with good tydings , . sam. . . ) say of affliction , it is a good thing and bringeth not only tydings of good , but good it selfe unto thee . for no sooner comes affliction to gods children , but , if it be welcomed , good will bee at the heels thereof to follow after it . reason thirdly , it cannot bee but the perswasion of gods love , will make us cheerfull in affliction , because being beloved of god , no misery can make us miserable . art thou in gods favor , then thou art ever in his eye , he lookes after thee , and is carefull that no evill shall befall thee ? nay thou art unto him , as the apple of his eye , zach. . . tender , and deere unto him , and therefore whatsoever danger doth beset thee , the lord will bee at thy right hand to uphold and comfort thee . being in gods favor , thou art sure of his protection , for thou lord wilt blesse the righteous , and with favor wilt compasse him , as with a shield psa . . . noah was safe enough in that great and deadly deluge , because the lord prepared an arke for him , and shut him up . daniel was safe enough amongst the lyons , because god sent his angel shut the lyons mouths , that they could not hurt him , dan. . . the lord hath made a gracious promise , that when thou passest thorow the waters he will be with thee , and thorow the floods , that they do not overflow thee . when thou walkest thorow the fire , &c. esay . . from whence is this ? it followes in the . verse because thou wast precious in my sight and thou wast honorable , and i loved thee . therefore if god love thee , thou art happy , thou canst not be miserable , nay , shall i speake boldly unto thee ? i tell thee , if thou wert ( if possible ) in hell , in the deepest gulfe of calamity that can bee , yet for all this being beloved of god , thy estate and condition is happy , hee will gaine glory and thou shalt get good by all that evill which hath or shall befall thee . reason . fourthly and lastly , the assurance of gods love will make us willing to bear our affliction , because we know that nothing can separate us as was said before ) from this love of god , but being once beloved of him , we shall so continue for ever . it is not all the wit , or will , the cunning or subtilty , the power , or pollicy of all the creatures on the face of the earth or underneath the earth , let there bee a confederacy amongst them , yea let them all cast in their lot and make one common purse , prov. . to do thee mischief ; let them all plod , plot , combine , and bandy themselves against thee , they shall never bee able to winde thee out of gods love or favor , if once beloved of him . it is possible that thou mayest lose the love and favor of the world , and the more , because thou art beloved of god ; for the world loves none but her owne brats , joh. . . it is a very stepdame or rather beldame to all that are beloved of god. it is possible that thy friends may become thy foes , and their former love may be turned into future hatred . it is possible that those that are nearest and dearest unto thee , may reject thee , yet though thy father and thy mother should forsake thee , the lord will not , he will take the care of thee , psal . . . if god hath once chosen thee for his own , and set his love upon thee , whether thou beest in health or in sicknesse , in ease or in paine , in prosperity or adversitie , in life or in death all is one , god loveth thee neverthelesse . before he shewed thee his love , he knew what would befall thee ; yea nothing ( as wee have heatd ) can betide thee but that which he intended and provided in love for the ; so that whether you live or die , you are the lords , rom. . . the lord for special ends may give thee over unto afflictions , he may give thee up into the hands of those that hate thee ( yea even unto the death ) and therfore will take away thy life from thee , as it is written , for thy sake are we killed all the day long , we are counted as sheep for the slaughter , rom. . . yet none of these , nay , not all these put together can any whit diminish or abate the love of god towards thee , much lesse spoile thee wholly of it , and take it cleane away from thee , when they have done the worst they can against thee or unto thee . when thou art plunged into the deepest distresse that might , or malice can bring thee into , thou art still as deere and precious in the lords eye as ever thou wert : nay ( if it were possible ) deerer now then ever thou wert before , if those troubles and afflictions which thine enemies have devised and brought upon thee , be for righteousnesse sake . one friend may love another deerely , yet when the one shall expose himself to danger or trouble for the others sake ; when i see my frend hath not regarded his life for my good , but adventured and hazarded his own life in my defence and safety ; how doth this increase mine affection towards him ? as it was said of jonathan , his soule was knit with the soule of david , and jonathan loved him as his own soule , sam. . . so this will knit my heart and love unto him , and i shal love him as mine own soule . how much more then may we be assured , that if our afflictions be for gods cause , in his defence , he will abundantly recompence , and more deerely love us ? then let no man say that he is lesse beloved of god then others , because he is more afflicted then others be ; god still loves his and will own them for his people whatsoever outward sorrowes or miseries may befall them , i have surely seen the trouble of my people and have heard their cry and i know their sorrowes , exod. . . though wee bee in trouble , yea and such trouble as makes us cry out for griefe and sorrow yet still we bee the lords people . outward miseries and troubles cannot make god to respect any of his any thing the lesse . god is not like some proud people of the world , who will acknowledge their friends no longer then they are in prosperity , and be able to requite their kindnesse with kindnesse againe . some such beasts there bee , that if they bee either advanced into high places above their parents ; or their parents , their brethren , sisters and friends fallen into decay and poverty , will scarse own them , but grow to bee ashamed of them . it is farre otherwise betwixt the lord and his people ; when they are up to the knees in durt , when they are cruelly oppressed , when in a poore , and base condition , it may be not having cloaths to cover their nakednesse , when their cheekes looke pale , and their faces leane , and wan through hunger , sorrow , or sicknesse , when they be grown out of favor through bodily diseases , they are ( even then ) as lovely in the lords eyes as ever , and hee will then acknowledge us for his people aswell , nay better , then in our great prosperity . if a childe be sick in the family , how are the thoughts and minde of the parents ; taken up about that child ? how do they tend it , and pitty it ? o my poore sicke child , &c. thus doth the lord pitty his children , and tender them in their affliction . vse now to make some application of the point . is it so , that the perswasion of gods love is a great help to carry us cheerfully through afflictions ? here hence then we may be instructed , what the cause is that wee are so much troubled and perplexed with afflictions , as if they were the meanes of our undoing , that the very thought , or expectation of them is most grievous and irkesome unto us , certainly here is the ground of all our feares , and doubts , the want of a sound perswasion , and assurance of gods love , in correcting us . did we beleeve that when we are afflicted wee are in the hands of our holy , righteous , everliving , and everloving god , who never did us any wrong who never intended us any harme , but alwayes goeth the best , the wisest , and the most loving way to worke with his children , would wee not bee lesse afraid of afflictions then we be ? more willing to undergoe them then we are ? little do wee know how highly we dishonor god , how much we gratify and please the devill , when wee repine against the hand of god , when wee bee impatient in afflictions , and question his love for correcting us . the devill desired that job might be sorely afflicted that so he might bee brought to curse god , stretch now out thine hand and touch his bones and his flesh to see if he will not blaspheme thee to thy face , job , . . it is a pastime unto the devill to set god , and his children at variance ; and therefore hee desires to vex , and perplex us , that so wee may open our mouths against the lord , and quarrell with him ; for when we are discontented with the lords dealing ; when wee mutter , and murmur against the lord , what do wee lesse then rebell against him ? hence it is that moses called the murmuring israelites , rebels , numb . , . heare now ye rebels , shall wee bring you watter out of this rocke ? therefore murmure not against the lord , for then thou rebellest against him , and robbest him , as much as in thee lieth , of his most glorious attributes , his power , his goodnesse , his love , his truth . when we deal with that man which makes cōscience of his word , wee question not the truth of his promise , but rest upon the performance and making good of that which he hath said . if a father promiseth unto his childe any thing , the childe makes as sure reckoning of the thing promised as if hee had it already in possession . shall wee dare to give lesse credit to god , then to man ? when hee telleth us , hee correcteth us in love , and intendeth our good in afflicting of us shall wee dare to question the truth of his word , especially when hee hath seconded his word by oath , yea and sealed both with the blood of his deare sonne ? is any man so mindfull and carefull of keeping covenant and promise as the lord ? is any so able to make good his word , as god ? tricks of law and the wilie subtilties of mans braine are oft occasions of frustrating promises made betwixt man and man , but there is no wisedom , neither understanding nor councell against the lord , prov. . . god is not as man , that hee should lye , neither as the sonne of man , that he should repent : hath hee said , and shall he not do it ? hath hee spoken , and shall hee not accomplish it ? numb . . . god is so faithfull of his word that nothing is able to make him goe back , or to falsify his promise : gods word shal stand when heaven and earth shall fall . to mistrust gods promise is to question whether there be a god or no. for either to deny or doubt of his truth and fidelity , is to deny , or doubt him to bee god. every honest man scandeth upon his credit , for his credits sake he dares not eate his word , hee keepeth promise though it bee to his own losse , and hindrance . how much more will the lord , who is jealous of his glory , bee carefull to make good whatsoever hee hath said ? what greater indignity can bee offered to an honest and godly man , then to question the truth of his word ? what greater dishonor can be unto the lord , then to call into question his truth ? which wee do when wee either say or thinke hee loves us not in afflicting of us . howsoever crosses and afflictions do oft times present themselves to the apprehension of carnal men with much terorr , & horror , yet even in the very bitternesse , and extremity of them , thou ( by the helpe of faith ) maist draw a great deal of joy and comfort from them ; if thou wouldst fix thy minde upon such places , and promises as these are isa . . . and . . rom. . . . cor. . . heb. . . a patient submission to gods will , and a perswasion of his love in correcting of us , is an infallible evidence that thou art a sonne , and not a bastard . is there not more sweetnesse in those afflictions which are evidences of gods love , & tokens that thou art in the right way to heaven ; then in outward ease , worldy pleasures , and carnall liberty which clearly demonstrate to thy conscience that thou art in the broad way to hell ? hence it was that the apostls rejoyced , when they were beaten . that they were counted worthy to suffer rebuke for the name of christ , act. . . nay , all the scorne and contempt , all the contumelious reproaches which the world shall spit out at thee , do crown thy head ( and therefore should fill thy heart ) with aboundance of glory , blessednesse , and joy . if ye be reproched for the name of christ , happy are ye , for the spirit of glory , & of god resteth upon you . . pet. . . schoffes , spitefull and taunting speeches , odious nick-names , and lying imputations cast upon thee by those , whose tongues cut like sharpe raisors , are but so many honorable badges of thy profession , and christian resolution of standing for christ , & his truth ; and shall pull down a blessing upon thee . blessed are ye when men revile you , and persecute you , and say all evill against you for my sake , rejoyce and be glad , for great is your reward in heaven . mat. . , . i define to beate this mile home to the head ; & therfore i tarry the longer upon this use ; for if we could but bee thorowlie perswaded of this truth , that god loveth us in that he correcteth us , all differences betwixt the lord and us about affliction , would bee at an end , and our sorrow would be turned into joy , and rejoycing in tribulation , rom. . . our unquietnesse would bee turned into patience , our lumpishnesse into cheerfulnesse , and our murmurring into thankfullnesse . therefore i would have you know that the devill our adversary hath not a more forcible engine , or any more cunning stratageme to batter our peace , and patience , and so to draw away our hearts from resting upon god in the time of our afflictiō , then to make us to question gods love , and so to mistrust his truth . who did ever trust in the lord and was deceived ? our fathers ( saith david ) trusted in thee , they trusted & thou didst deliver them , they called upon thee , and were delivered , they trusted in thee , and were not confounded psal . . , . whereupon david praies , my god i trust in thee , let mee not bee confounded , so all that hope in thee shall not bee ashamed , psalme , . , . and was the lord the god of david only ? is he not also their god that do put their trust in his goodnesse and mercy ? is gods love and kindnesse , his mercy and goodnesse lesse unto his people , now then it was to those of old ? or is the lord more feeble and lesse able to helpe , and do good to us , then to our fathers before us ? no , no , hee is the ancient of dayes , dan. . . the same god now that ever hee was ; as able , and as willing now to do good to those that beleeve in him , as he hath beene of old . therefore in all thine afflictions learne to judge of , and to measure gods love , by his word , not by thy present feeling and comfort . let thine eye bee upon that love which will one day change thy estate , and give thee a plentifull croppe of good , out of this sorrowfull seed time of affliction . should any husbandman measure his estate , and wealth by his seed time , there were poore comfort to bee found ; for doth hee not weary his body through painfull toile and labor ? doth hee not empty his store and cast away his corne out of his hand ? but when hee doth consider that without a seed time , there is no possibility of an harvest , and withall , that , hee that soweth liberally shall reape liberally , . cor. . . he is then contented both with his paines , and expences . even so , if our eyes bee so fixed upon our present afflictions , that wee see not the future good , which ( through the love of god unto us ) they will bring us , wee shal very hardly bee upheld in the time of our affliction ; but if wee look off the affliction , and fasten our eye upon the love of god , and that good he will doe us for that evil which we patiently and thankfully sustain , how joyfully , how contentedly , how sweetly may we sit down and blesse god for afflicting of us ? object . but may some weak beleever object and say , i make no question but that god in love doth chasten some of his children , but how can i beleeve that my afflictions are tokens of his love , when as i find and feele no good that hath come unto me through them ? nay i feare i am the worse for them ; for i am now more impatient , more uncheerefull , and more distrustfull of the love and providence of god then ever i was before . answ . to favor thy weaknesse a little : let mee tell thee , that it may be this is but one of satans wiles & enterprises to rob thee of that good hee sees thine affliction is like to do thee : and that thou art not so distrustfulll of gods love , nor so unbeleeving as the devill doth beare thee in hand thou art . but admit it bee so , and that thou art as thou speakest of thy selfe : wilt thou judge of the good effect of thy bodily physicke , or the skill and love of thy physician by the sick and painfull working of the physick ? what wise man would so do ? this were all one , as if a man should judge of his future strength , or a woman of her beautie by their present condition of sicknesse . therefore howsoever no good by affliction may appeare at first , but the contrary , rather there being much impatience , infidelity , &c. yet know thou that no mans grace is to be judged of in the time of temptation : for certainly many even of the lords deare children , when the hand of god is upon them ( especially if it lie more heavily and longer then ordinary ) do doubt of gods love and favour , and do bewray much corruption by their unadvised and inconsiderate words , by their sowre and lumpish cariage in the time of their afflictions . the scripture commendeth moses for faith and obedience , yet being perplexed , and vexed with the dogednesse , and rebellion of the israelites , hee so offended the lord by his unbeliefe , that the lord did cut him short of canaan , and would not suffer him to set foot on that promised land . because yee beleeved mee not to sanctifie mee in the presence of the children of israel , therefore yee shall not bring this people into the land that i have given them . numb . . . admirable and invincible was the patience of job : yet when the hand of god was first upon him , how did hee curse the day of his birth , wishing that hee had died as soon as he was born ? let that day perish wherein i was born , &c. job . . . and afterward againe , oh that god would destroy me , that he would let his hand go and cut mee off , job . . . was not david beloved of god , and a man after his own heart ? yet hee was so overwhelmed with the cloud of afflictions , and so battered with the storme of adversity , that he could not discerne the love of god towards him , but hee cries out , will the lord absent himselfe for ever ? and will hee shew no more love , or favor , psal . . . and againe , lord , why dost thou reject my soul , and hidest thy face from mee ? thine indignations go over mee , and thy feare hath cut me off , psal . . , . i alledge not these examples for the fostering of any in their impatience and unbeliefe ; nor that any should take libertie from hence , for the like behavior in the time of affliction ; but i speak this the rather , partly to uphold and comfort weak beleevers ; that they listen not to satans temptations , who will be ready to bu●e it into their eares , that none of gods children do question his love in the time of triall , or shew any impatience under the rod : and partly to stop the mouthes of the wicked , and to stay their uncharitable censure from going too farre ; they being so ready to measure the child of god either by his afflictions , or by his behavior in them . objects . but may gods children be sad and heavie in time of affliction ? answ . no doubt they may : for doth not saint peter say , now for a season ( if need require ) yee are in heavinesse through manifold tentations , . pet. . . but in our heavinesse , these cautions must be observed . first , our sorrow must be greater for our sinne , which brought the affliction , then for the affliction it selfe . secondly , wee must not bee excessive , but moderate in our heavinesse . object . but how may wee know that our sorow for afflictions is moderate ? answ . first , if it exceed not the measure of our sorrow for sinne . if our sinnes bee our greatest heart-smart , our sorrow for affliction is moderate . secondly , if our sorrow for affliction hurt us not , that is , drieth not up our bones , impaireth not our strength , or make us unfit for publique imployment . thirdly and lastly , if it withdrawes not the heart from god , and the dueties of his worship and service . object . but the weake beleever will still object and say ; if my troubles and afflictions were only bodily and outward , i make no question but i should see gods love in them : but my wound and griefe is inward and spirituall , i cannot finde , or feel the sweet comforts of gods spirit , i see the angry countenance of god bent against me , for my sinnes ; god ( mee thinkes ) lookes not now upon mee with the amiable countenance of a loving father , but with the face of a severe and strict judge , ready to take vengeance upon mee for my sinnes , how can i then be perswaded either or gods love , or that my case is good , or that good is intended mee by this affliction ? answ . howsoever these inward and spirituall afflictions be the sorest of all trials , for the spirit of a man may sustaine his ( bodily ) infirmities , but a wounded spirit , who can beare ? prov. . . yet i would have thee know , that even these inward and sad afflictions , are no other then are incident unto the best of gods children , and wherewith the lord in love doth afflict them . for the lord seeth ) as wee have spoken before ) what his children stand in most need of ; out of his deep and unsearchable wisedome , hee singles out , and makes choice of those tryalls which shall make most for our spirituall good : the lord ever pitcheth upon that affliction which shall worke best upon us , and serve most punctually to humble and awe us . some he afflicts with varietie of worldly crosses , as in their children , or outward estate . some he doth extraordinarily exercise with spirituall conflicts , and troubles of conscience : thus sorting out unto his children those severall crosses , and corrections , which out of his unsearchable wisedome , and their spirituall necessitie hee sees most expedient for them . therefore of what nature soever thy crosse be , do thou take it up , seeing it pleaseth our wise god to exercise thee with it , as thy portion . it may be thou thinkest that no outward , and worldly crosse could go so neere thee , as doth this inward tentation ; but who knowes what thou wouldst be , if this tryal were removed ? it may bee , the lord sees that ( without it ) thou wouldest grow worldly , or waspish , or secure , or proud ; now high spirits must be abased low ; and the lord sees that these inward and spirituall conflicts are the best , and surest way to humble us , and to bring us out of love with sinne , and our selves , and more in love with his majestie . he breaks up , hee rents , and teares the heart and conscience with fears , and terrors , that so it may bee made more plyable , and gentle , more fit to receive , and to retaine that seed of grace which the lord is now casting into them . therefore assure thy selfe that it is not for any want of love that the lord doth lay so heavie a load upon thine heart , and conscience , or keeps thee ( it may be ) upon the rack ; it is not because thou shouldst thinke or say , hee hath cast thee off from being his child , but that thou mayest be the better fitted for that good hee intendeth thee , and that thou mayest make more account of his love , when it is shed abroad in thine heart . god will have those which shall hereafter partake of his light , now and then to know what it is to fit in darknesse , and to bee in the shadow of death . now , because of all other tentations and tryals incident unto us , there are none so grievous and unsupportable as are inward and spirituall afflictions ; let it not be accounted lost time , if ( before i proceed any further ) i make here some little stand , both to take a view of some inward afflictions , and also to prescribe some remedies for the easing ( if not the curing ) of such malladies as are most obvious , and oft times prove most dangerous , for want of applying , or improving of those helpes , & means which may be used : almighty god our most wise physition , who sees us inwardly , and is better acquainted with our constitution , and temper then wee our selves are , knoweth how to strike every one in the right veine : and because people full fed , are oft full of grosse humors , and bad blood ; and those that live idly , live ( oft times ) unprofitably ; the lord ) in great wisedome ) doth exercise some of his deare ones with fightings within , that so the inward man may be the better able to withstand outward evills : as souldiers in many places are trained , that so they may bee the more skilfull , and better able to resist a forraign enemie . somtimes the lord is pleased to withdraw the sweet comforts of his spirit , from the hearts of his deare children , and to strike them with inward terrors , and feares of his wrath , and vengeance ; which condition of theirs , although it be uncomfortable for the present , yet it proves profitable in the end . of all afflictions incident to the soul of man , there is none so grievous , and intolerable , as a wounded conscience ; this transcends all other malladies , and miseries whatsoever ; and therefore solomon asketh , who can be are it ? prov. . . an accusing conscience tortures the soul with hellish horror here , and ( as it were ) plungeth a poore sinner into hell whiles he lives . when that gnawing , and biting worme begins to fasten its teeth upon a poore soul , his anguish and vexation becomes unspeakable , and unconceivable of any , but those that have felt it . no favor of man , no love of friends , no preferment of the world , no outward honors , nor abundance of riches , will be able to quench the fire , or alay the heat of a tormented conscience . as may apeare by that memorable story of francis spira , who being upon the rack of a guilty and accusing conscience , oft wished himselfe ( as is reported ) in cains case , and in judas his place , and that his soul might exchange with theirs ; wishing , and desiring rather to be in hell torments , then to be racked and rent with such hellish horrors , and raging feares , as did continually affright his poore soul . and being by one demanded , if hee feared not greater tortures , and torments after this life , then hee now sustained ; hee answered , yes ; but yet he wished he were in hell , that so his torturing fears might be at an end . this mans condition ( no boubt ) was terrible , and dredfull ; yet who can say , that hee perished everlastingly ? what warrant have any ( as some have done ) to judge him to bee a desperate castaway ? they will say , that god might condemne him out of his own mouth . but is this sufficient evidence for any , peremptorily to passe sentence upon him ? the words of a distempered person are of no validitie in any civill court whatsoever . is it not an usuall thing for brain-sick and distempered persons to belie themselves , and others too . object . but spira despaired of mercie . answ . and what of that ? have not many of gods deare children done so , many yeeres together ? did any thing befall him in the time of his desperation , but that which is incident unto the childe of god ? hath not our age afforded us examples , as deep in dispaire ( in outward appearance ) as ever spira was ; whether wee consider the matter of his tentation , which was apostacie , or the deepnesse of his desperation ; and yet through the goodnesse , and mercie of god , they received comfort in the end . hee that will avouch spira to be a castaway , must prove , that he despaired both totally and finally ; which ( as i conceive ) they can hardly do ; seeing it is said , that in the midst of his desperation , hee complained of the hardnesse of his heart , which ( as hee said ) lockt up his mouth , and tyed up his tongue from prayer . hee felt the hardnesse of his heart , complained of it , and lamented it : the word of god may discover corruption in us ; but is it not grace that makes any to be waile corruption ? who knowes what case , and comfort he might find , and feele within , before his soul went out of his body , albeit hee never made any expression of it , nor any neere him could perceive it ? object . but doth god deale so sharply with any of his children , as to exercise them with such horror of conscience ? answ . yes , very often . the conscience of a deere child of god may a long time be vexed with feares , and horrors , lie a long time upon the rack of unquietnesse and torture , so farre from apprehending , or hoping for any comfort or mercie , that hee may receive the sentence of death against himselfe , and subscribe to his own damnation ; yea , he may confidently avouch himselfe to have no grace , no faith , to be a very castaway . and yet ( wee see ) these blustring stormes have ( in good time ) blowne over ? and god upon unfained humiliation hath pacified their accusing conscience , stilled , and quieted their troubled minde , by the apprehension of his love in the pardon of their sinnes . for after the soul is once kindly soaked in godly sorrow , and the heart sufficiently humbled in the sight of our unworthinesse ; the lord ( at length ) shewes us his loving countenance , tells us by his spirit , that he is reconciled unto us , and that through christ wee are freed from the guilt , and so from the punishment of all our sinnes . for though wee have been polluted , and stained with all manner of iniquitie , and impietie , even from top to toe ; though our sinnes have been of a crimson and skarlet hue , as great and grievous as may be , so as peradventure , in our conceit there is no possibillity of being cleansed from them , yet god is able to make them as white as snow , and wool . isa . . . there is no sinner so abominable , and loathsome , whom true and sound repentance will not make as holy , and as righteous as adam was before his fall . mistake me not ; not that any penitent ( if his heart-strings should breake with sighing , and sobbing , or his eyes fall out of his head with weeping and mourning ) can of himselfe be personally holy , and pure , free from all fault , without any blot , or blemish of iniquitie ; but hee is holy , and unblamable in regard of gods gracious acceptation of him through christ , as if he had never sinned . for you must know , that where sinne is pardoned , it is purged . if thou canst truely mourne for thy sinne , thou art forthwith disburdened of the guilt , and freed from the eternal punishment of all thy former wickednesse . repentance if it be true , doth cast sinne out of the heart , and where this is done , god laies down all quarels against such a person . therefore nourish no sin , abandon it , banish it from thee ; break off thy course of sinne betimes , even whiles it is called to day , and then gods countenance will appear friendly , & comfortable unto thee , and thy conscience will be quiet , and speak peace unto thee . object . this were some comfort , if i could beleeve what you say , or be able to apply it unto my selfe , which i can not doe . answ . this indeed is another sore affliction , which lies heavie upon the hearts of many of gods dear children ; they are for the most part annoyed , and pestered with doubttings , and unbeliefe . the glad tidings of the gospel ( some say ) are too good to be true , or if true , too good for them to share in . and why for them ? because ( they say ) they are such sinners ? and came not christ into the world to call sinners ? yea , the greatest sinners , such as manasses , and paul was , who acknowledged himselfe to be the chiefe of sinners . . tim. . . the greater thy sinnes have been , the more thine unworthinesse is , the more will the grace of god shine in receiving of thee into grace and mercie . object . if it were with me , as it is with good people , i could beleeve this : if there were that grace in mee i perceive to be in others , i make no question but god would be good unto me . answ . oh beware of spirituall symonie . too many thinke that the mercie of god must be purchased by somthing of theirs ; if they were thus , or thus quallified they durst beleeve , if they had thus much sanctification they durst hope . but these erre , not knowing the scriptures , nor the goodnesse of god , whose grace is freely bestowed upon all that partake of it . ho every one that thirsteth , come yee to the waters , and yee that have no silver : come buy wine and milk without silver , and without money . isa . . . in which words all condition of merit ( on our part ) is utterly excluded . christ in the gospel is offered freely unto sinners , and there is no more required at our hands , but to receive and welcome him being offered freely unto us . the water of life is tendered freely to all that desire it . i will give to him that is athirst of the well of the water of life freely . revel . . . the spirit , and the bride say , come , and let him that is athirst come . revel . . . object . but i cannot thirst as i should . answ . but hast thou a will ? dost thou desire to thirst ? wouldest thou faine thirst , hast thou a will ? these words are also added to draw on fearfull and doubting sinners , and let whosoever will , take of the water of life freely . revel . . . o sweet words , o comfortable words . thou sayest thou wouldst faine have mercy , faine have christ ; what hinders thee from receiving him , from beleeving ? heere is a word : heere is thy warrant to take christ . nay , thou art peremptorily commanded to beleeve . . john . . this is then his commandment , that wee beleeve in the namt of his sonne , jesus christ . thou hast as good warrant to beleeve the promises , and to receive christ , as to love thy neighbor , or to absteine from theft , murder , &c. darest thou kill , commit adultrey , or steale ? no. and why so ? because these are breaches of gods commandment . and dost thou not also break gods commandment when thou doubtest of his goodnesse , when thou beleevest not ? god commands thee to receive christ for thy salvation ; therefore , if thou hang back through doubting , if thou question gods truth , thou committest a greater sinne then if thou didst break the whol morral law ; therfore stand not on rhine own termes with god. the lord knew how base & unworthy the best of us were when he tendred his christ unto us . the gospell was to be preached unto every creature , and christ tendred unto every sinner , for of what kind soever our sinnes have been , the blood of jesus christ cleanseth us from all sinne , jo. . if thou wilt accept of christ he will aceept of thee ; thou hast his word and promise come unto me all ye that are weary and laden , and i will ease you . mat. . . christ requires no more of thee but to come unto him , no more but thy hearts consent to receive him before any other , if thou canst but come , and desire , and take christ to be thine , it is enough for thy happinesse and salvation . if thou hast but so much humiliation , as may cause thee to abhorre thy selfe , and to disclaime thine own worth as dung and dogs meate , if thou hast but so much sorrow and heart breaking as may divorce thee from thy sinnes and make thee willing to accept of christ , thou art a happy person . how darest thou then stand a loofe , upon termes of thine own unworthinesse ? is it any other then ingratefull rudenesse to prescribe the lord upon what termes we shall have his wine and milke , when as he bids us come and take it for nothing ? if any master should call one of his servants unto him , and he should draw back and go away , saying i am not fine enough to come before thee , would this frivolous excuse be sufficient to beare him out in his unmanner like disobedience ? so when the lord cals thee to partake of his mercy , if thou hangest back , because thou art not good enough as thou supposest ; what dost thou else but slight , yea scorne the free grace , and undeserved kindnesse of the lord. therefore be perswaded to make choice of christ to be thine ; which if thou dost , i dare assure thee thou art a justified person , although thou dost not by and by feele the sweet influence of his grace nor the presence of his spirit , perswading thy heart that heaven and salvation are questionlesse thine . object . but some will say , i have falne off from christ i have broken that vow and covenant made betwixt us , i have not walked so closely with the lord as is required of me and as i have promised , i have abused his love and favor , and turned his grace into wantonnesse ; nay , which is worse , my heart hath not melted nor dissolved into teares upon the view of my faylings , which makes me feare that the lord in displeasure hath cast me off , and is departed from me . answ . if he be so , it will be but for a moment to humble thee & to see how thou wilt take his absence ; but whereas thou saist thou hast broken covenant , and therfore thinkest that the lord hath cast thee off ; know , that not any of thy failings can nulifie gods covenant which he hath made , because it is an everlasting covenant jer. . . the best of gods children do daily faile in one part of the covenant or other : yet if there be not a revolting , a turning back , a falling away from god , a betaking of thy selfe unto an other husband , another love , thou art no breaker of the covenant : tho there be failings . all this is come upon us , yet do we not forget thee , neither deal we falsly concerning thy covenant psal . . . as the lords love towards us did not begin in us , so doth it not so much depend upon us , but upon the mercy goodnesse and truth of him , with whom there is no variablenesse , neither shaddow of turning jam. . . for i am the lord , i change not , and ye sons of jaakob are not consumed . mat. . . if gods grace and mercy should depend upon our deservings , the devill would alwayes pick some hole or other in our coate , we should never have inward rest nor assurance , either of gods love , or of our own salvation : for , satan is subtle and deceiptfull , and he will not faile to tell us that we have broken covenant , and therfore god hath cashiered us and cast us off ; therefore whensoever satan comes to parlie with thee , it must be thy wisdom , and it will be thy safety not to hold him chat , but to break off reasoning and dispute with him . object . but satan doggs , and followes me with restles assaults , he daily casts his firy darts at me , he is daily battering my faith . answ . then go to heaven for helpe : encounter him in the name of christ , as david set upon golia in the name of the lord , have recourse unto the promises , which being well , and wisely mannaged by faith , will be able to foile the devill , and send him packing from thee . a greater and a surer signe of victory we cannot have then this , viz. to renounce our own confidence , not to stand upon our own bottom , but to cast our selves upon the lord ; and so wee shall be strong , in the power of his might . ephesians , . . therefore give no way to satan , howsoever for the present he may bang thee , and cause thee to bauke , yet be stedfast in the faith , and thou shalt be able to resist him , because the lord taketh thy part ; for the exceeding greatnesse of his power is toward us which beleeve . eph. . . assure thy selfe , satan shall be foiled , if the power of god doth underprop thee : which power , if thou wilt call for , and beleeven thou art sure to partake of : and then , if thou chance to be foiled , thou standest as one undefiled in gods account . in the old law , if any womans chastitie was assaulted by any varlet , if shee cryed out for helpe , shee was blamelesse . deutr. . . even so when satanicall tentations do assault us , if wee ( in the assault ) crie unto the lord for helpe , the lord will not require the tentation at our hands , but of satan , whose worke it was . the ravished woman was chaste in gods account , because her heart and mind was so , though her body was defiled : so if satan draw not consent from us , his tentations may prevaile with us , but shall not be layd unto our charge . therefore slie to god for help , cry unto him , and hee will either weaken satan , and stren●●hen thee , or else not lay the tentation to thy charge . and take heed that thou beest not over much disquieted , or unsetled by any of satans tentations , for this may give satan some advantage , if hee sees thee to be dejected , hee will be the more insolent , and double his forces against thee . therefore be strong in the faith , feare not , be not disheartned , the lord will be thy defence , and under the shadow of his wings shalt thou have shelter . thinke never the worse , but the better of thy selfe , because satan assaults thee ; it is a signe thou goest not the way that hee would have thee . when any man drives his cattle to pasture , if they go the way that hee would have them , he is well pleased with them , but if they hap to straggle out of the way , he throwes a stone at one , and his staffe at another : even so , when wee go the way satan would have us , hee lets us alone , as implied by those words of our saviour , luk. . . when a strong man armed keepeth his palace , the things that hee possesseth are in peace : but if wee disquiet him , hee will not faile to disquiet us , so far as he may or can ; for satan can not tempt thee longer then the lord wil permit him ; and hee that suffers satan to tempt thee , will not suffer thee to be tempted by him , above that which thou shalt be able to beare , but will even give issue with the tentation . . cor. . . but i am feeble , and weak , and am not able to hold out against such fierie darts , such furious oppositions as i am assaulted withall . answ . but if thou wilt trust in the lord , hee will not faile thee , nor forsake thee . object . but i feele my heart to faint , and my strength to faile . answ . hee giveth strength to him that sainteth , and to him that hath no strength , hee increaseth power . isa . . . object . i had a little strength , but it is gone and vanished , my faith begins now to flagge , and therefore i feare i shall not hold out long . answ . but they that wait upon the lord shall renew their strength , they shall runne , and not be weary , they shall walke , and not faint . isa . . . if thou hadst strength of thine own ▪ it were not to be trusted unto : and though thine bee gone , the lord remaines , his arme is not shortned , his power is not lessened . therefore cheere up thy drooping , and fainting heart , let the tentation be never so smart , or tart , yet it is no other then that , out of which god intends to fetch some glory , and thou in the end shalt receive some good . and know it for truth , that the more restlesly satan doth follow thee with varietie of tentations , the more sweetly , and securely thou maist repose thy perplexed soule upon this comfortable perswasion , and assurance that thou art the lords . object . but i feele much lumpishnesse , and dead-heartednesse in the best duties i performe ; my prayers have little or no life in them , my mind is full of wandrings , and idle vagaries , as soone as i have begun to seek the lord : whereupon i am oft times at a stand , not knowing whether i were best proceed , or recede , and leave off . and which doth most of all perplexe mee , satan spares not to cast in oft times atheisticall , and blasphemous thoughts , which makes me to feare , that when i have ended my prayer , god may justly begin my punishment , seeing i have more offended him ( i feare ) in my prayers , then i should have done with my silence . answ . but dost thou admit of any of these evill thoughts , are they not such as make thy heart to ake , and thy soul to bleed within thee ? dost thou not ever tremble at the thought of them ? then feare not ; they shall not be layd to thy charge . assure thy selfe those sighes , and groans which proceed from thy perplexed soul , shall find so much grace , and favor with god , as they shall be able to prevaile with him for that blessing thou hast begd , and standst in need of . and although thou canst not pray as thou wouldst , yet sigh , and groane as thou shouldst , and hee which knowes the secrets of all hearts , will be able to understand the meaning of thy sighs , and groans of the spirit within thee , which doth plead and speak to god for thee . object . but i feare , the lord doth abominate my sacrifice and service , as loathsome ; hee may cast it as dung in my face , and lay some judgement upon mee for offering up such a strange sacrifice unto him . answ . if god hath given thee a heart to mourne for sinne , he hath made thee able to offer him such a sacrifice , as hee is well pleased with ; and therefore he can not but accept of thy person , whatsoever thy failings have been . thy grieved soul , and sorrowfull spirit is a sacrifice which casts a sweet savor in the lords nostrills , psalm . . . and would god accept of thy sacrifice , if hee had rejected thee ? no , no : assure thy selfe that god hath accepted of thy person , if hee accepts of thy sacrifice . the lord had 〈…〉 , and to his offering . g●●e . . . the melting of thy soul , and the kindly mourning over him whom thou hast pierced with thy sinne , is a most infallible evidence of gods love towards thee , and of the saving presence of his holy spirit , abiding in thee . therefore let thy spirit rejoyce , in that thou art able to mourne for sinne . those teares which proceed from a grieved soul , and wounded spirit , may be compared unto aprill showers , which bring on may-flowers ; although these showers wet where they fall ; yet ( through the heat of the sunne working with them ) they produce a great deale of sweetnesse in those plants , and hearbs which they fall upon . there is abundance of joy in all godly sorrow . as the harvest is potentially in the seed : so the harvest of true and sound joy growes out of this seed of sorrow , psalm . . . they that sow in teares , shall reap in joy . why is thy soul then so troubled within thee ? why art thou still so sad , so heavie , and dejected ? object . howsoever i grieve , and mourn , yet i can not beleeve that there is any truth of grace in mee , in that i am not so fruitfull , and profitable in my place and calling , as i should , and faine would bee : i am a barren fruitlesse tree , one that cumbers the earth , fit for nothing but the fire . answ . but is it not with thee , as it fareth with some covetous earthly gripple-minded persons , which spend their time in scraping , and raking together these outward things , pinch their bodies , and are ever and anon whining , and complaining that they have nothing , when as their chests are full of good linnen , their houses stored , and stuffed full of utensills , and their purse full of money ; but being blinded with the love of the world , think they have nothing , because they have not so much as their covetous eye would look over ? and therefore do neither thankfully acknowledge what they have received , nor profitably improve any thing they do enjoy , either to gods glory , their own comfort , or others good . even so many afflicted souls being overladen with anguish of mind , and deluded by satan , oft times complaine of the want of grace in the midst of plentie , not seeing , as the saying is , wood for trees , and thus do bely both god , and themselves . and it is just with the lord somtimes to hold his children down with feares , and doubtings , because they have not been sufficiently thankfull to god for that rich grace they have received from him . our unthankfulnesse is not only as a great fogg , and mist , which doth exceedingly obscure , and darken the grace of god in his children ; but is also as a worme or canker which eats into the sap , and heart of grace , so as it thrives not , nor fructifies as otherwise it would do . but such as are planted in the house of the lord , shall flourish in the courts of our god. psalm . . . doth not the prophet jeremiah also tell us , that those that trust in the lord , and whose hope the lord is , shall be as a tree planted by the water , which spreadeth out her roots , shall not care for the yeere of drought , neither shall cease from yeelding fruit . jere. . . answ . and is not this good fruit , to bemoane thy barrennesse ? admit that for the present , thou dost not increase thy spirituall stock , as thou desirest ; thou dost not perceive grace to thrive , and grow in thee , as thou dost behold it in others ; must it needs follow that thou are therefore utterly destitute , and void of grace ? a man whiles hee is asleep , makes no use of many good things hee hath : a hand benummed with cold , feels not that which it holds fast . it may so fall out that grace may be somthing chilled in thee , doth it therefore follow , that it is quite killed in thee ? thou must learn to put a difference betwixt no grace , and grace some way infeebled for the present . it fares with grace in the hearts of many of gods children , as it doth with the moon , somtimes in the full , and somtimes in the wain , or as with the sea , which somtimes flowes , and sometimes ebbs : even so through satans malice , and our own frailtie , grace may seem somtime to ebbe in us , and then no wonder , if the heart be deaded , and out inward peace disturbed through feares and doubtings . assure thy selfe , this off and on , this up and down , this heat and cold , ariseth from those principles of grace , and corruption abiding in all the lords people . corruption somtimes prevailes , and this royles , and troubles these living waters within us , and makes them thick , and muddy , so as little good appeares in us ; but anon , when the wind of the spirit blowes againe , with its holy blast it cleanseth , and refineth these troubled waters , whose cleernesse may again be seen , and whose goodnesse may be tasted . object . but my case is worse then ordinary : for i have returned with the dogge , to lick up my old vomit ; after repenting , and cleansing , yea , covenanting with god for ever to renounce , and abandon my former sinnes , i have with the swine wallowed in the old mire of filthinesse , and therefore i cannot think that ever grace was in truth begun in mee . answ . if it be so , thy case is the more lamentable , and fearefull but yet it is not desperate . for divers of the lords people , many worthie ones have relapsed , have fallen back unto old sinnes , and yet by the goodnesse and mercie of god , have recovered themselves againe , and gained the love , and favor of god. did not abraham sinne the matter of sarah his wife ? hazarding her chastitie by a poore plot , yea a sinfull pollicie , exposing his wife to adultrey for his own outward peace and safety ? who can say that abrahams heart ( at the first ) smote him not for this evill ? yet it is evident , that hee fell into the same sinne againe . hee that peruseth the book of the judges , shall find israel fallen into idolatry , and upon correction , humbled and penitent ; and yet afterwards againe , and again fallen into the same wickednesse they had formerly repented of . was not jonas ( thinke you ) thorrowly humbled for his sinne of stubbornnesse , and disobedience , when hee felt the smart of it , in the whales belly ? yet for all this , when he saw the lord so mercifull as to spare ninivie upon her humiliation and repentance , how angry was he with god , justifying his former sinne ; which in effect , and before god , was all one to have committed the same sinne againe ? yet the lord forgave these , and received them againe to mercie . doth not the lord enjoyne us to forgive our brother offending us daily , even unto seventy times seven times , if hee repent ? matth. . . and will the lord enjoyn us that act of mercie , and compassion wherein himselfe will not be exemplar unto us ? is there any drop of pittie , or kindnesse in us , which comes not out of that bottomlesse sea of love , and mercie in the lord ? if wee must forgive our brother so many times in the day , no doubt but the lord ( in whom is the fulnesse of goodnesse and compassion ) will receive humbled sinners , as often as they returne unto him . there is no sinne , but blasphemie against the holy ghost , which upon repentance shall not be pardoned . if residnation , and relapsing into the same sinne may bee repented of , questionlesse it may , it shall be pardoned at gods hand . and whereas some may think that true grace will preserve any from falling into the same sinne againe , whereof hee hath formerly repented , it is a fond error : for if the lord leave any unto themselves , they will be as ready , nay more ready , to fall into the old sin , then into a new ; the disposition , and naturall temper being more inclinable to that evill then any other ; and satan knowing which way the poore sinner hath been most foiled , will that way most strongly againe assault him . it is therefore a binding of the lords hands , a confining , and limiting of his boundlesse mercie , and compassion , yea , an undervalewing of the all-sufficiencie of christ , his merit and passion , to say that relapsing into former sinnes is a thing unpardonable ; or that a person so offending was never in the state of grace , or can be a true member of the lord christ . the covenant of grace excludes none , but impenitent and unbeleeving persons . truth it is , that the burnt child dreads the fire ; and it is not an ordinary thing for the childe of god , in the state of grace , to fall back againe to his old byas ; but that it is not possible for him ( it god leave him ) so to fall , or that true grace will not admit of any such falls , is more then can be warranted , or proved by the word of god. i speak not this ( god knowes ) to countenance , or bolster any in their sinne ; but partly to magnifie the boundlesse and unlimited patience , and mercy of our good god , and partly to underlay and comfort that poore afflicted soul , & wounded conscience , who through his owne pride , selfe confidence , or securitie , and satans pollicie , hath been againe intangled in that snare , out of which , by former repentance , hee hath been delivered . this is the childrens bread , it belongs not unto dogs . impudent , and impenitent sinners can claim no interest in this comfort : it is baulme to heale onely wounded consciences ; whom i would not have to be so strongly deluded by satan , as to be beat off from repentance , and the throne of grace , or to think that they never had any true grace , or that their former repentance was ever sound , because old sores are againe broke out in them , they have relapsed into old sinnes . the worke of grace doth not wholly take away all sinne , nor free us from it , but only weakens it , and workes the heart to a hatred and detestation of it . and know , that if thy sinne , when thou wert gods enemie , could not prevent his love , much lesse shall it now thou art reconciled . object . but by my relapsing , i have made the lord such a gracelesse requitall of his former love and kindnesse , as i know not how to look him in the face againe : yea , i begin to feare i shall never againe recover that which i have so wretchedly lost . answ . i pitie thee . doth thy heart faint ? hath thy faith lost its former feeling , or working in thee ? dost thou now behold gods angry countenance bent against thee ? hath the lord ( as thou concievest ) set thee up as a spectacle for men and angels to wonder at ? throw thy self prosttate at gods feet , let not thy soul leave cleaving to the dust , never leave knocking at the dore of his goodnesse , and compassion , intreat him to look upon thee a poore confounded wretch , beseech him to behold thee in the face of christ ; tell him here lyes a miserable caitiffe a forlorn creature , a wounded and forsaken sinner , one that resolves to lye , and dye at his feet , one that will set down at the threshold of his tender mercyes , and never depart without some almes , some crums of mercy to revive , and refresh thy languishing soul withall ; and ( my life for thine ) in due time the lord will satiate thy heart with comfortable tydings ( from heaven ) of his reconciliation and of the pardon , and forgivenesse of all thy sinnes . object . there were some hope , if i had not gon on so long in my sinne , as i have done : there was a time ( i am perswaded ) when i was capable of mercy , but that time ( i feare ) is gon and past , gods mercy is out of date with me , and therefore i am undone for ever . answ . no , no , the lord waites that he may have mercy upon thee and therefore will he be exalted , that he may have compassion upon you isa . . . the lord hath proclamed himself to be abundant in goodnesse , reserving mercy for thousands , exod. . , . hee hath mercy in store for thee as well as for others , if thou canst truly repent thee of thy former wickednesse . the lord forgiveth iniquity , transgression and sinne , ez. . . it would highly derogate from the lords power , from his all-sufficiencie , and boundlesse goodnesse and mercy it he should not forgive capitall and foul sinnes , as well as petty and small sinnes . consider what the lord hath promised , ezek. . , . none of all his transgressions shall be mentioned . and againe verse . hath the lord any desire thou shouldest perish , or shalt thou not live if thou returne from thine owne wayes ? it is not any sinne , but the love of sinne and the going on in sinne , that seperates betwixt god , and a poore sinner . now then cheer up thy drooping spirits , stand it out no longer against the lord , and his goodnesse : lay downe , not only thy weapons of disobedience , but also all carnall reasonings : captivate thy will unto gods will , and then whatsoever thy sinns have been , whatsoever thy tentations , distractions , feares , or doubtings be , if thou wilt beleeve , the lord will graciously accept of thee for his sonns sake . the lord stands not upon thy sinns , nor thy unworthynesse ( as i have formerly said ) he bids thee beleeve : therefore tho thou beest unworthy of gods favor , and mercy , yea beleeve because god commands thee , and he is worthy to be obeyed . by beleeving , christ and his righteousnesse become thine : and having christ , neither sin , nor the law shall be able to hurt thee , for faith reprives us from the law , and puts us under grace . therefore beleeve , else never looke to have any sound joy , or true peace to thy soul , the heart is filled with joy , and peace in beleeving . rom. . ▪ where there is doubting of gods love , or our own salvation , there can bee neither joy , nor peace , but anxiety , trouble , vexation , and griefe . faith pacifies and quiets all . for being justified by faith we have peace towards god , through our lord jesus christ , and rejoyce under the bope of the glory of god , neither do we so onely but also we rejoyce in tribulations . rom. . , , . true faith tho never so little is able to keepe thy soul from sinking under any affliction , be it never so great , or grievous ; when peter was strong in faith he could cast himself into the sea , but his heart and faith failing , he began to sink : little and weak faith will be able to keep us from drowning , but not from beginning to sink . when peters faith was weakest , christ was nearest at hand to helpe him , christ , who never did , nor will reject the weakest beleever , put forth his hand , and saved peter , but yet withall reproved him for doubting . o thou of little faith wherefore didst thou doubt . mat. . . doubt not therefore but beleeve : and be perswaded that if the lord intended not to shew mercy unto thee ; he would never haue given thee an eye to see thy sinnes , a heart to grieve , and mourn for them , or a tongue to desire the pardon and forgivenesse of them . therefore assure thy selfe , that a grieved spirit , a sorrowfull heart , a wounded conscience is no sure argument of a forlorn condition , or of the want of the love of god. vse againe , is it so ? is this the best way for us , to bee patient and cheerfull in affliction , to bee perswaded of gods love ? labor wee then to get our hearts setled in this perswasion and thou shalt finde the anguish of thy affliction much alaied , thou shalt feel the smart of it much abated . holy job was brought to a low , and pittyfull condition , when he desired to he let alone whiles he might swallow his spittle . job . . yet even then job wondred at the goodnesse and favor of god that he would think him worthy the melting and trying . what is man that thou dost magnifie him , and that thou settest thine heart upon him ? and dost visit him every morning , and triest him every moment . job . , . being then undoubtedly perswaded , that when god comes neer thee with affliction , he is neer thee in affection , that when he corrects thee , he loves thee , for until the heart of man be thorowly perswaded hereof , hee shall never take comfort in , nor pick any good out of his affliction . imagine with me a man who hath every day his full feed of the best and what outward comfort he will call for ; what true content can hee take in these things when hee knows that hee is under the displeasure of his prince , and so in danger every day of being cast into prison ? whereas if ( through the rage and malice of some of his enemies ) hee were cast into prison , if he were perswaded of the kings love , hee would rest contented , knowing and beleeving that the king will honor him for his reproach , and ere it be long set him free againe . even so it is with every one that is perswaded of gods love in his affliction . therefore as at all times , so especially in the time of affliction , gods children should live by faith . affliction is like to do us little good , if it be not tempered with faith . as that meate which we take into our stomack concocteth not if the native heat be defective and wanting ; even so that affliction which is administred unto us will profit us little if faith be wanting unto us . faith stilleth the heart even in our sorest , and greatest afflictions , perswading us of gods love in correcting us , and that the lord intendeth our great good by this affliction which lyeth upon us , the love and care which parents have of their childrens good and wellfare , doth not wholy consist in providing of meat , drink and apparel for them , but partly in correcting of them for their good , and partly in providing of physick for them when they are any way distempered . even so almighty god our mercifull and loving father , doth no lesse love us when he corrects & afflicts us , which ( as you have heard ) is the physicking of our soules then when he provideth outward necessaries for us ; and this faith doth perswade the heart of . for faith judgeth not of things by sense or outward appearance , but as the truth is in jesus christ , justifying the lord in all his waies , alway magnifying the wise and holy proceedings of our good god , as the only best , and most profitable for us . it is only the apprehension of some losse , the feare of some evill , or the sense of gods wrath , and displeasure in our affliction , which makes the heart so sad , and the spirits so lumpish in the time of affliction : then set thy faith on work , and it will blow over all these clouds , it will answer all carnall doubts and reasonings and so settle the heart in a constant perswasion of gods love , that we shall rejoyce , and be thankfull for our afflictions , because we know and beleeve that god in afflicting of us , loves us . and to put the matter out of all doubting , i will lay down a few ( but sure and certain ) evidences of gods love in correcting of us dost thou desire to know whether god in afflicting of thee loveth thee ? whether his stripes bee the blowes of an enemy , or the chastisement of a loving father ? thou mayest know it by these tokens . first , when god gives thee a heart to be contented ; and a minde to be willing to beare whatsoever he shall lay upon thee , and to want whatsoever thou seest the lord is not willing thou shouldst injoy . hee that doth not rest content with the love and favor of god in the want of outward , yea the best of outward things , doth not rightly prize the love of god ; in that the want of other things doth more affect him and take up his minde , then the consideration of gods love , and he more discontented in the missing of the one , then contented with the possession of the other . he that cannot be content to part with any earthly benefit when god shall call for it , it is to be feared , that man never felt the sweetnes of gods love in the assurance of the pardon and forgivenesse of his sinnes . skin for skin , and all that ever a man hath will he give for his life , job . . . then much more will hee part with all that hee hath , so be it he may have his part in gods love , for thy loving kindnesse is better then life , psal . . . for what is life but death , if it be not upheld by the love of god ? art thou then heartily content with the lords handling of thee ? dost thou with all cheerefulnesse take up thy crosse and beare thine affliction ? canst thou truely say , behold here am i , let him do to mee , as seemeth good in his eyes . . sam. . . i dare be bold to say , thou art an happy man , god in afflicting thee , loveth thee . secondly , if god loves thee , hee will fetch thee neerer unto him by thy affliction . see what the church professed , esay . . , . also wee , o lord , have waited for thee in the way of thy judgements , the desire of our soul is to thy name , and to the remembrance of thee . with my soul have i desired thee in the night , and with my spirit within me will i seek thee in the morning . by which words it appeares that gods people , those that are beloved of him , are so farre from being driven from god by affliction , that they are brought thereby neerer unto him . afflictions are so farre from extinguishing grace in gods people , that they increase it rather ; as water cast upon the smiths fire doth not put it out , but increaseth the flame thereof . afflictions drive us unto the lord in prayer , esay , . . in trouble have they visited thee , they powred out a prayer when thy chastning was upon them . affliction will send us to the sanctuary , and make us more diligent in hearing the word , more conscionable in the practise of good dueties . so that as judgements lighting upon the wicked do come from gods avenging wrath and justice , and so are as pikes and clubs , to beat them further off from god , even so those afflictions which befall his people , proceeding from his love , are as cords to draw them neerer unto him . thirdly , thou mayest assure thy selfe of gods love in afflicting of thee , if thine afflictions do raise up godly sorrow in thy heart , causing thee to grieve , and be disquieted that thou shouldest by thy wickednesse thus provoke the lord , and put him as it were out of his course , forcing him to do that which he goeth unwillingly about , for hee doth not punish willingly , nor afflict the children of men , lam. . . this was that which did break the heart of david , to consider how hee had offended the lord , who had been so gracious , and bountifull unto him . against thee , against thee only have i sinned , and done evill in thy sight , that thou mayest be just when thou speakest , and pure when thou judgest , psalme , . . a good heart grieves more that by his sinnes hee hath grieved god , then that god hath grieved him by some affliction . and therefore had rather the lord would take away his sinne then his affliction . and therefore when the lord had so severely threatned david , by the mouth of his prophet nathan , david cries not out through feare of gods judgements ) as some would have done upon so hard tydings , alas , i am undone , how shall i ever be able to hold up my head , if gods judgements come so thick upon mee , &c. no , no , the sword which pierced davids heart , was his sinne against god , and therefore hee praies , wash mee throughly from mine iniquitie , and cleanse me from my sinne , psal . . . hee that in the time of affliction can find his sinne the greatest cause of his humiliation , may assure himselfe of a sanctified use of his affliction , and of gods love in so dealing with him . wee shall find little fruit , and lesse comfort to grow out of our griefe , sorrow , and humiliation , if it be for outward things , and not for sinne . grieve wee never so much , never so long for our outward afflictions and crosses , our griefes can neither abate them , nor remove them : whereas godly sorrow , sorrow for sinne , if it doth not batter our crosse , it weakens it , and in the meane time , procureth much ease to the minde , and peace to the conscience . assure thy selfe , that sorrow is no where so well bestowed , as upon sinne : godly sorrow is the salve appointed to heale , and cure sinne ; now to apply this salve to a wrong sore ( to affliction ) is lost labor . learn therefore to turn thy sorrow against thy sinne , and then thou wilt say as david speakes , psalm . . . i know o lord , that thy judgements are right , and that thou hast afflicted me justly , as the old translation hath it . and so saying , thou mayst boldly proceed with david , and pray , let thy mercy comfort mee according to thy promise unto thy servant , let thy tender mercies come unto me that i may live , vers . . . therefore whensoever the lord entereth into judgment with thee , fall thou to judging of thy selfe . accuse thy selfe , that god may be justified . and let thine own heart speak unto thee in the words of the prophet , hast thou not procured this unto thy selfe , because thou hast forsaken the lord thy god ? jere. . . this is a good signe that god will do thee good by thine affliction , which hee would not , if hee did not love thee . fourthly , and lastly , thou maiest bee assured that god afflicteth thee in love , if hee gives thee a heart to be thankfull to him for thine affliction . canst thou blesse god , taking from thee as well as giving unto thee ? i dare then confidently avouch that thine afflictions are sanctified unto thee , and that in love he hath afflicted thee . thus did job , the lord hath given , and the lord hath taken it , blessed be the name of the lord. job . . for prosperitie , and good things many wicked men will ( in their manner ) be thankfull to god ; but for adversitie , and such things as are in appearance evill , to be thankfull , this is the property onely of good men . wee can easily bee brought to praise the lord when hee pleaseth us , but when hee crosseth us , when he cuts us short , and keeps us to hard meat , then to blesse and praise his name , this is clean against our nature ; it is onely the worke of grace in us , for grace will make those things easie which are very hard and difficult unto nature . and therefore there cannot be a better evidence of a gracious and sanctified heart , then to praise and glorifie god for afflictions . for in so doing , a man doth justifie the lord in his dealing ; yea by our thankfulnesse for afflictions , we magnifie the glorious attributes of god , wee acknowledge his justice , psal . . . i know , o lord , that thy judgements are right , and that thou hast afflicted me justly . wee acknowledge his truth , psalm . . . the judgements of the lord are true , and righteous altogether . wee acknowledge his mercie , psalm . . . all the pathes of the lord , are mercy and truth . therefore most true it is , that whosoever in affliction , offereth praise , doth glorifie god , psalm . . . men may be thankfull for peace , plenty , seasonable times , deliverances , and the like , in selfe-love : but for troubles , and afflictions , crosses , and losses to bee thankfull , this manifesteth our love to god , which none can shew untill hee bee beloved of god. thankfulnesse in affliction is a notable soule of faith , for faith will tell as , that nothing can befall us , which shall either lessen gods love , or encrease our hurt ; yea faith perswades us that god in afflicting of us , loveth us , though the affliction bee unto death , and hence it comes , that wee are thankfull for afflictions , and patient in the bearing of them . now lay all these together . art thou willing to kisse that rod wherewith thou art beaten ? canst thou cheerefully say , as it is , mic. . . i will heare the wrath of the lord , because i have sinned against him ? art thou taken off from thine old courses , thine old consorts , thine old comforts , and brought neerer unto god ? is thy heart dissolved into teares of contrition for thy sinnes and transgressions ? dost thou cordially , unfainedly blesse god that ever hee took thee to do , that ever he laid his hand upon thee ? then is it as evident as the sun at noon day , that god in afflicting of thee , loves thee ; because hee hath taught thee to make so good and holy use of thy affliction . for afflictions of themselves , and in their own nature , are fruits of the curse , and such as ( being unsanctified ) will make us storm and rage , and beat us further off from god ; but when wee feel , and find them to worke contrary to themselves , their nature altered , and changed , this is a most evident and infallible signe of gods love and mercie , extracting treacle out of this ranck poison , and good out of this evill . thou mayst hold it as a certaine truth , that god in afflicting of thee loveth thee . now i come to the latter part of the verse , the drift and end of gods afflicting us ; in these words , be zealous therefore , and amend . i purpose not to make any discourse upon zeal , or repentance , for then i should go out or my intended course , which tendeth wholy to the setting forth of the necessity , and utilitie of afflictions . the lord having said , as many as i love , i rebuke , and chasten , addeth by way of exhortation , these words , bee zealous therefore , and amend , from which words wee may gather this conclusion . the chiefe , and speciall end of gods afflicting us , is the bettering and amending of us . the lord knows that grace is beter for us then great possessions , and a healthfull soul is more to be desired then a strong and lusty body , and therefore for the good of the soul doth many wayes afflict the body . that ground from which wee expect and desire good , wee digge , or plough , and harrow ; but that ground which wee regard not , wee meddle not with it , wee take no paines about it , but let it lie waste . even so dealeth the lord with man. hee lets the wicked alone , hee looks for no good from them : but hee ploweth over his children , and harroweth them with affliction , that so they may be fruitfull ; that in their lives they may bring forth a rich and plentifull crop of grace , and godlinesse . why do we beat our wall-nut trees ? why do wee prune , and cut our vines , is it not to make them more fruitfull ? so deals the lord with his children , hee breaks , and cuts off many superfluous evils with the pruning knife of affliction , that so they may grow more fruitfull in well doing . the end of gods correcting of us , is not ( as some may think ) to avenge himselfe upon us , for those evils which wee have committed against him ; nor yet to please himselfe in our smart , as if hee took delight in our punnishment and sorrow : but it is for the bettering of us . moses tells the israelites , that the lord was their guid in the great and terrible wildernesse , to humble them , and to prove them , that he might do them good at their latter end . deut. . . hee chasteneth us for our profit , that wee might be partakers of his holinesse . heb. . . hee woundeth us , that hee may heale us . a legge that is crooked , and groweth awrye , must bee broken before it can be made right and streight . if the lord should not break those crooked and perverse wills of ours , they would never be rectified . the lord useth to beat out one evill with another , the evill of sinne , with the evill of punishment . there is a great deal of folly in the hearts of his wisest children ; they are slow of heart to beleeve , and practise that which will make for their good ; this folly , the lord ( in wisdom ) drives away from them by the rod of correction . by this shall the iniquitie of jacob be purged , and this is all the fruit , the taking away of his sinne . esa . . . naturally wee sport with sinne , and make it a pastime to do evill . prov. . . many drink iniquitie like water . job , . . wickednesse is sweet in our mouths , and wee are loth to part with it untill the lord ( in love ) doth administer unto us some affliction or other , which ( like unto stibium ) shall make us to vomit up these sweet morsells , and make us out of love with our former evill wayes and courses , as things , not only unpleasing , and distastfull unto the lord , but such as are noxious , and hurtfull unto us . therefore for the preventing of that evill which sinne may bring upon us , and for the bestowing upon us that good which the love and practise of sinne would hinder us of , the lord doth afflict and chastise us . how did his people israel go a whoring from him ? they were set upon gadding , yea madding after sinne ; and therefore the lord was constrained to fetch them back againe by his judgements . wee are as ready to wander out of the way , as sheep going astray , so that the lord must send some affliction or other after us to call us back again , as david , psal . . . before i was afflicted i went astray . the prodigall in the gospel turnes his back upon his father , and takes his journey into a farre countrey , where he consumed and wasted his goods with riotous living : but having spent all , and being pinched with penury , he could then mind home , and returne againe unto his father with griefe , and shame ; which had not affliction been ( no doubt ) hee would never have done . the like may be said of many moe , who ( for ought wee know to the contrary ) had perished if they had not been afflicted . so that few or none of gods children but can say , it had been wrong with them , if they had not been afflicted , for by afflictions they have been much bettered . reason . and that first of all , because by affliction they have been brought to know themselves , and to see and acknowledge the damnable estate whereinto they were by sinne plunged . hence is it said , that the prodigall ( of whom i spake even now ) being brought to that extreame want , that hee would faine have filled his belly with the husks that the swine did eate , but no man gave him them , then hee came to himselfe , luk. , , . being before as it were out of his right wits , that is , ignorant of that miserable and wicked condition , into which ( through sinne ) he had brought himselfe . how many of gods people have forgotten the lord , and themselves , untill such time as the lord hath remembred them with some affliction ? wee never come to a thorow understanding and knowledge of our own hearts , untill affliction hath gaged , and sounded them . in prosperitie wee can carry our selves moderately , and cheerefully towards god and man ; for the corruption that is within us lieth still , and is not stirred , and therefore not seene , or discerned ; as the stinking smell , and savor of some dunghill , or bumby is kept in , and not smelled , untill it be stirred ; but if once you meddle with it , then it casts up those stinking vapors that are in it : even so , let god lay affliction upon us , then that corruption which before lay hid , is now manifested . wee never come to make experience ( as was said before ) of our impatience , testinesse , rebellion , infidelity , love of the world , and the like , untill affliction come unto us . wee are so blinded with selfe-conceit and privie pride , that when wee heare of , or see others distempered with affliction , wee can be ready to condemne them , and ( in our own breasts ) justifie our selves , and thinke that wee would beare out the affliction more manfully then so , if the same , or the like should befall us . whereupon the lord to humble us , and take us down , sendeth us some affliction or other , that so wee may thinke no better of our selves then there is just cause ; for when affliction comes , wee can doubt of gods promise , wee can question his providence , wee can murmurre and repine , or at the least , hang down the head in a discontented , and su●len manner , as if wee had neither faith , nor hope , nor any dramme of grace in us . reason secondly , by affliction wee come to judge aright of sinne , as well as of our selves . it is that which will make sinne as heinous , and odious in our own view , as it is in its own nature . did not the god of this world cast a mist before our eyes , or else shew us our sinnes in false glasses , wee would be so farre from pleasing our selves with any sinne , that upon the committing of it , wee would cry out with the leper in the law , i am unclean , i am unclean . lev. . . wee would abhorre our selves in dust and ashes , if wee saw how loathsome sinne hath made us in gods eye ; and this wee seldome see , but when affliction opens our eyes . indeed afflictions of themselves can not do this ; it is the word of god which inlightens us , and brings us to the knowledge of our estates . but wee seldome find instructions to enter home , untill afflictions have sharpned them . those that live in prosperitie , ease and fulnesse , are ready to passe by rebukes , and to slight reproofe as unseasonable , and as that which belongs not unto them , but when the chastisements of god have seazed upon them , awakened their consciences , and mollified and humbled their hearts , then rebukes have a keener edge , and pierce more deeply . instructions are the light that guides us in the way , but corrections joyned with them , do make our eye-sight more cleere , and cause us more heedfully to follow the directions of the word . affliction makes us to heed that which before wee regarded not . as our eares are opened by correction , which were formerly sealed , job . . so also our eyes are enlightned , which were formerly darkned . after the lord had smitten down paul to the ground as hee was journeying towards damascus , it is said ; that there sell from his eyes as it had been scales , and suddenly hee received sight , and arose , and was baptized , acts . . untill affliction had seized upon paul , hee could never be brought to see the oudiousnesse of his sinnes . if the lord should alwayes sit still , and never come forth to judge us for our sinnes , many would not only flatter themselves in their evill wayes , not only justifie themselves , but condemne the lord , in being ready to thinke that the lord himselfe were well enough pleased with them , and their practise . these things thou hast done , and i held my tongue : therefore thou thoughtest that i was like thee , but i will reprove thee , and set them in order before thee . psal . . . impunity , and prosperity makes many think , that sinne is not so dangerous a thing , nor so foul an evill , as many preachers would beare them in hand it is , whereupon they take heart , and are emboldned to the committing of sin , and continuing in it , as the preacher saith , eccle. . . because sentence against an evill worke is not executed speedily , therefore the heart of the children of men is fully set in them to do evill . whereupon to beat us out of these wicked conceits , the lord sendeth some affliction or other home unto us , to be an eye-salve to anoint our eyes , that wee may see both the nature , and the danger of our sinnes , how odious and hateful they are unto the lord : how noxious and hurtfull they will one day prove unto us , if by speedy repentance we do not turn away from them , especially from those sinnes for which chiefly the lord doth afflict us . naturally wee are all children of darknesse , so blind and blockish , that many know not ( like blindfolded people ) who smote them , nor yet wherefore they are smitten . in afflictions ( for the most part ) wee are like blind men , or those that grope up and downe in the dark , to feele the doore , but cannot find the way out . it is a master-peece of satans pollicie to delude our understandings and judgements with carnall reasonings , that so when god afflicts us , to bring us unto the sight of our sinne , wee should either hold on our old course , or else do more wickedly by not seeing , and so not amending that sinne for which we are punished , that by sinne wee might be plunged into punishment , and for want of repentance , our punishment continued , & increased . object . but how may i be certified what sinne it is for which i am corrected of the lord ? answ . first of all , look upon thine affliction , and weigh well with thy selfe the nature , and quality of the same ; for oft times the lord meets with us in our own kind , and paies us home with judgements sutable unto our sins . adonibezek had cut of the thumbs of the hands , and feet of divers kings , and therefore god rewarded him as hee had done to others . judges . . if david will kill vriah with the sword , the sword shall never depart from his house . . samu. . , . thus wee see how the lord oft times meets with sinners in the same kind wherein they have sinned : what ( may wee say ) is the cause of this sore and baiting famine , which thus rageth amongst us ? surely our great unthankfulnesse , and our horrible abuse of gods good creatures . doth the lord punish thee with losses , or with povertie ? consider whether these outward things did not make thee proud , or else were occasions of imboldening thee to the committing of some sin or other . are thy children stubborne , and disobedient ? twenty to one , but it is to punish thy disobedient , and undutifull carriage ( formerly ) towards thy parents . thus might i instance in divers particulars , by which it is evident , that the lord doth oft times proportionate punishments to our sins ; so as by our affliction , wee may easily guesse at what sin the lord aimeth , and of which hee would have us most heartily repent us . secondly , look into the book of god , whither thou canst there find any that have formerly drunk of thy cup , have been exercised , and chastised with the same rod that thou art : if thou dost not find any such example there , aske and enquire of thy friends whether they have knowne any to be punished as thou art ; now if thou find any upon record in gods booke , or by report from others canst heare of any that have been in thy condition , then seek and enquire what their sinnes have been , what manner of persons they have been , and think with thy selfe thus ; surely i am sick of their disease , in that my physitian takes the same course with me , which he did with them ; i have committed their sins , in that i partake of their punishment . thirdly , if thou wouldest faine find out that sinne for which especially thou art afflicted , consider ( when thou art under the rod ) what sinne lieth heaviest upon thy conscience ; very probable it is , that , that sinne which now cries loudest in thine eares from the voice of thy conscience , cried loudest in the eares of god for punishment . too many commit sinne with delight , thinking they shall never heare more , or worse of it . but when affliction commeth , the consciencc begins to tell tales , and lay open things done in secret . dost thou not remember how at such a time , in such a place thou didst commit such a villany ? dost thou not know how once in such a kind thou didst highly dishonor god ? hast thou forgot how thou didst once wrong thy neighbor in such a thing ? thus ( in affliction ) the conscience many times brings to mind that sinne of ours which wee had buried in forgetfulnesse ( as appeares by joseph his brethren ) and so should never have repented of it , if the lord ( by affliction ) had not made our conscience to discover it unto us . fourthly , if the lord doth not meet with thy sinne in its kind , or if thy conscience , do not reveal unto thee all thy wickednesse , or that sinne for which thou art punished ; then bee earnest with the lord in prayer , that hee would bee pleased to inlighten thine understanding , and helpe thee to make a narrow search , and tryall of thy wayes , or else that hee would discover unto thee that or those sins for which his hand doth now lye so heavily upon thee . thus did job , i will say unto god condemne mee not ; shew me wherefore thou contendest with mee . iob . . before ezekiel could behold the wicked abominations of israel , the lord taught him to digge in the wall . ezek. . , . so before we shall be able to discerne that sinne ( or any other of our sinnes ) for which we are afflicted , the lord by his spirit must demolish that wall of hardnes of heart , which hindereth us from seeing our sinnes ; or else he must give us of his eye-salve , wherewith anointing our eyes , those scales of ignorance , and spirituall blindnes may fall from our eyes , that so we may the better see our sinnes . intreat the lord to shine into thy dark understanding by the light of his word ; that it may enter thorow , even to the dividing asunder of thy soul , and spirit of thy joynts , and marrow , that it may be a discerner of thy thoughts and the intents of thy heart as the apostle speakes . heb. . . and be thou well assured of this for thy comfort that he that is truely desirous , and withall scedulous and deligent to finde out his speciall sinnes , hee shall have them in the end discovered and layed open unto him ; because ( as you have formerly heard ) this is one end why the lord doth correct us , that so we may search and trye our wayes , and turne again unto the lord. lam. . . that we may be brought to a true sight and sense of our sinnes , and so be throughly humled for them . affliction serves to ransack the bottome of the heart , to launch our festred consciences , and o let out ( by confession ) the festred and corrupted matter there ingendred , iosephs bretheren never came to see the odiousnes of their sin , untill affliction enlightned them , and then they could say , wee have verily sinned against our brother , in that we saw the anguish of his soul when he besought us and we would not heare him , gen. , . now if once we come to see sinne in its proper colours , and to be perswaded of the nature and danger of it , then we are in the broad way to repentance : and this will worke our hearts not only to a loathing , but to the leaving , and forsaking of our former evils . for what man , but hee that is desperately carelesse of his own welfare and happines will dare to put on a garment infected with the plague ? what man that is in his right minde will take a snake into his bosom ? who is so foole-hardy as to pull a lyon by the beard , or take a mad dog by the eare ? he that wilfully & wittingly lives in sinne , doth a great deale more endanger the safety and good of his soul , then any man by the plague or any other meanes doth the welfare of his body . lighten mine eyes ( saith david psal . . . ) that i sleep not in death . prosperity thickens these eyes of ours or else doth cast such a mist before them , that we cannot see sinne in its coulours : yea the worse and more wicked any man is , the lesse doth he see his evill , the lesse is hee perswaded of the danger of sinne . all the wayes of a man are clean in his own eyes , prov. . . through satans subtilty , and mans infidelity , it comes to passe that those which commit the grossest sinnes , and greatest offences , imagine that their faults bee the smallest : and those that are plunged into deepest dangers do dreame of greatest safety and security : as many who have their hands deepest in the troubles and persecutions , yea in the blood of gods servants , will thinke that they do god best service , ioh. . . of this minde was s. paul all the the while hee breathed out threatnings and slaughter against the disciples of the lord , acts ▪ . therefore least such as belong to god should sleep in death by their blindnesse , flying from repentance , shunning reformation , and running into destruction , the lord in great love opens their eyes by affliction , as hee did the eyes of nebuchadnezzar , dan. . . at the end of those dayes i nebuchadnezzar lift up mine eyes unto heaven , and mine understanding was restored unto mee : being a blinde beast before afflictions came . object . but what if neither my conscience telleth me of any great sinnes committed by me , nor the lord revealeth unto me any sinne which hath provoked him to punish mee ? answ . then thou must know , and beleeve that thy affliction , and crosse is for tryall , for example , for prevention , and not for punishment . the lord will have the truth and strength of thy grace tryed : god will have thee to bee a pattern unto others of obedience , and patience ; or else by this affliction ( as hath been said ) he intendeth to prevent some sinne which ( if thou wert let alone ) thou wouldest fall into . reason thirdly , it must needs bee , that god by afflicting of us intendeth the bettering of us ; because by afflictions hee workes our hearts to a holy feare of his majestie . the judgements of the lord make the very wicked oft to tremble , as it is evident in divers places of the scripture . egypt shall be like unto a woman , for it shall be afraid and feare because of the moving hand of the lord of hosts , which hee shaketh over it . esay . . the shaking of gods rod makes many oft to tremble , that all israel may heare and feare , and do no more any such wickednesse among you , deutr. . . god whips his own to keep them in awe , that the feare of god may ever be in our hearts ; not such a feare as is in the wicked , who dread him only because of his power , and will , to punish them for sin , and is therefore called a servile , or slavish feare , because it hath not the love of god , or the hatred of sinne annexed unto it : but a holy , and a pious feare of god ; such a feare as is joyned with the hatred of evill . prov. . . and so causeth an eschewing of evill , as it is said of job , hee was one that feared god , and eschewed evill , job . . this is that feare the lord wisheth might take up the hearts of his people , deut. . . oh that there were such an heart in them , to feare mee , and to keep all commandments alway . which feare the lord increaseth in the hearts of his children by afflicting them , . sam. . . the lord sent the israelites thunder and rain in harvest , and the people feared the lord. prosperity , and immunity from affliction , makes many people secure , careles fearelesse . because they have no changes , therefore they feare not god. psal . . . implying by these words , that the want of the feare of god groweth from the want of affliction ▪ so psal . . the prosperity of the wicked is made the ground of their iniquitie , there are no bands in their death , they are lusty , and strong , they are not in trouble as other men , neither plagued with other men . therfore pride is as a chain unto them , they are licentious , they speak wickedly , they talke presumptuously , &c. these are the wicked , who although they be long spared , shall in the end be destroyed , perish , and horribly consumed , because they did not chuse the feare of the lord. prov. . . if then affliction is the means of working this feare in us , it must needs be , that god in-intendeth our great good , by afflicting of us , for no good thing shall be wanting to those that feare him , psal . . . the feare of god may bee compared unto the needle , which makes way for the thred , and drawes it after it ; even so the feare of the lord makes way for much good , and as it were draws it along withall . first , it is a means of our humiliation , it will take downe our high thoughts , and abate , and abase our lofty spirits . jacobs feare of esau , made him to bow seven times unto his brother esau . high-mindednesse and feare are opposite one to the other , hence paul exhorteth us , rom. . . be not high-minded , but feare . secondly , the feare of god is , as a bridle unto our unruly wills , and as a curbe unto our disordered affections , to represse sinne . this kept the mid-wives from murdering the infants of the hebrew women , exod. . . this kept joseph from yeelding to the lust of his adulterous mistris , how can i do this great wickednesse , and so sinne against god ? genes . . . thirdly , the feare of the lord will make us couragious in gods cause ; so as wee shall not feare the face of man. say not a confederacy , neither feare you their feare , nor be afraid of them , sanctifie the lord of hosts , and let him be your feare , and your dread , esa . . , . there be amongst us too many face-fearers , who had rather sinne against the lord , then displease sinfull men ; these i may compare unto little children , which are afraid oft times to touch toyes , and bables , yet will be bold to put their finger into the fire . but those that feare man more , or before the lord , 〈◊〉 look to meet with the judgement of god , jere. . . therefore let us feare the lord , and this will swallow up all needlesse feare of men , as aarons rod devoured the rod of the inchanters ; for the feare of the lord procureth a good conscience , and where a good conscience is , there is holy courage and boldnesse , the righteous are bold as a lyon. prov. . . fourthly , the feare of god , keeps the heart and conscience waking and watchfull ; it leaves no place for security . hence the apostle exhorts the philipians , to work out their salvation with feare and trembling , phil. . . serve the lord in feare , and rejoyce in trembllng , psal . . . hee that feareth the lord , considereth that gods eyes do alwayes behold him , that whatsoever hee goes about , though in secret or in darknesse , yet all things are open , and manifest unto the lord ; yea that he understands the thoughts and secrets of every heart , psal . . . and that nothing is hid from him . the consideration whereof will make us to watch over our very thoughts , seeing wee are lyable to gods judgements , for evill thoughts , as well as for evill words and workes , rom. . . fiftly and lastly , the feare of god , will make us happy : for wonderfull are the benefits , both temporall and spirituall , which the feare of god procureth to us and ours . blessed is the man that feareth the lord , his generation shall be blessed , riches and treasure shall be in his house , psalm . . , , . such as feare the lord , have a promise of great prosperity , deut. . . how great is thy goodnesse which thou hast laid up for them that feare thee , psalm . . . not onely temporall good things , but spirituall also , for the secrets of the lord are with them that feare him , psalm . . . yea the angels of the lord do pitch , and tent about those that feare him , psal . . . great are the priviledges of such as feare god , which in this life they partake of , but the priviledges and mercies of another life , are so great , as wee are no way able to conceive of them . may wee not then safely conclude , that the end of gods afflicting of us , is the bettering of us ? when as by affliction hee brings us to a thorow knowledge , and understanding of our selves : to judge aright of the nature of sinne , and so to come to abhorre , and detest it , and last of all , by affliction wee are brought to feare the lord. not that afflictions of themselves do work this good in any , for they only make the wound , they do not heal : they only cast us down , but cannot raise us up againe : they are as a schoolmaster , to bring us unto christ , they bring not christ into the heart of a sinner . it prepares the heart , and makes a way for good , it is only the spirit of god , working with the word , and helping us to apply the same aright unto our selves , which is the efficient cause of all good that betideth us : yet because the lord doth work good by affliction , that thing is figuratively applyed unto affliction , which is the proper worke of gods spirit in the hearts of his children . vse . is it so that the chiefe end of the lords afflicting of us , is the bettering of us ? then are the romanists grosly mistaken , who say that god hath another end in correcting of us , and that is ( say the papists ) for the punishment of our sinnes , and the satisfying of gods justice . all sinne doth deserve a double punishment , both temporall and eternall . this latter ( say they ) christ hath undergone for all his members , but the former , the temporall punishment lyeth upon our necks , and must be undergone by us , as a satisfaction to be made ( of our parts ) to the justice of god. and for proofe hereof , they alledge the example of david , who howsoever hee was received into mercie , upon his humiliation , and contrition , and so freed from eternall punishment ; yet was hee not quit of that satisfaction , which he was in his own person to make unto god for his offences ; therefore did hee ( say they ) indure temporal punishments . a foul and a grose error , and that which doth not only derogate from the all-sufficiencie of christ his merrit and satisfaction , for with one offering hath hee consecrated for ever them that are sanctified , hebrewes . . but it also takes much from the goodnesse of god ; his love and mercie is wonderfully clouded & eclipsed by their doctrine . for whereas the lord telleth us , that hee doth afflict us in great love , for the bettering of us , for the beating of sinne down in us , and driving it away from us , they say that god correcteth us for the punishment of sinne in us , and the satisfying of his justice . away therefore , with their blasphemous doctrine , and beleeve wee the word of truth , and be wee assured that our afflictions are rather furtherances of sanctification , then any helps or means of satisfaction : administred unto us , rather as medicines , and preservatives to help us , then as swordes to wound , or hurt us . for the lord in afflicting of us , seeks us , not himselfe alone , and rather the bettering of us , then the satisfying of his own minde , for hee goeth unwillingly to punish , lam. . . and yet how ready are wee to turn the truth of god into a lie ? wee are ready to think that the lord doth punish us , to ease his mind of us , and that wee suffer to satisfie . truth it is that the lord doth punish the wicked his enemies to ease himselfe , and to be avenged of them , esay . . but hee hath other ends ( as we have heard ) in afflicting his children ; therefore wee may not say , by our temporall punishments wee are any way able fully to satisfie the justice of god for one sinne . if this debt had not been discharged by christ our surety , wee should be cast into prison , wee should perish everlastingly . vse therefore hold wee this as an undoubted truth , that god may forgive us our sins , yet here punish our persons ; not to exact any satisfaction of us , as if christ his satisfaction were insufficient , and wee reconciled unto god by halves ; but to make us better for time to come . secondly , if the end of gods correcting us bee the bettering of us , wee may take notice of our perverse and crooked nature and temper , with whom gentle and faire means ( that is , the word of god , and benefits bestowed upon us ) cannot prevail , but that the lord must bee forced to take this tart , and unpleasing course with us ( namely correcting us ) for our amendment . the lord ( as hee proclames himselfe ) is a father of mercies , slow to anger , and of great patience , long in his long-suffering , one that delights not in our griefes , but is rather grieved for our miseries , judges . . and his bowels are troubled for us , jeremie , . . object . if the lord were so unwilling to punish his children , and so grieved for their sorrow , and miserie , as the scripture telleth us , why doth hee not ( which if it please him he might ) spare himselfe that labor , and us those paines hee putteth us unto ? answ . his love , and your good constraineth him so to deal with you . suppose thou hadst a childe that had broken his leg , what course wouldst thou take with him , for the helping , and healing of him ? wouldst thou not bind him hand and foot , tye him down to some place or other , & c ? thy childe it may be cries out , good father let me alone , you hurt me , &c. wouldst thou give over because of his cry ? dost thou not rather cry with him , to consider what paine thou art constrained to put him unto ? wouldest thou not tell him : o childe , i may not let thee alone , for then thou wilt be lame for ever , yet still thy childe renews his cries , good father , if you love me let me alone . wouldst thou not reply againe , o childe because i love thee , i cannot let shee alone , for then thou wert spoil'd for ever . even thus dealeth the lord with us , it is for our good , and in love that hee doth any way chasten us , this course hee must take with us , unlesse hee should suffer us to perish , which thing his love will not give him leave to do . he smites us with the rod , that wee die not , and that our soules may bee delivered from hell , proverbes . . . oh the wickednesse of our hearts , and the rebellion of our wils , that wee must bee thus hampered , and handled before we can be bettered . we may see and confesse ( if wee were not blind and hardned ) that corruption is deeply setled in us , in that such sharp physick , such bitter , and unpleasing potions must be administred ( and that again and again ) unto us , before we can be cleansed from that filthinesse of the flesh and spirit , which is innated and setled in us . vse in the third place , wee are to be admonished from hence to profit by those light , and gentle afflictions wherewith it shall please the lord to exercise us . for if little ones will not serve the turn to reclaim us , greater shall bruise if not breake us . if we shal dare to walke stubbornly against the lord , then will he walk stubbornly againist us , and he will also chastise us seven times more accordng to our sinnes , lev. . . if lighter afflictions wil not serve the turn greater shall . the lord came to ephraim first like a moth hos . . . you know that a moth though it be a noxious and hurtfull creature , yet ( if it bee looked unto betimes ) the harme is little which it doth , and the breach , or hole which it maketh , may easily be darned up again . thus dealt the lord at first with ephraim ; hee did favorably and gently afflict them : but this salve was not strong enough , to take down their proud flesh , yet would not ephraim bee healed , nor cured of her wound . therfore saies the lord , i will be unto ephraim as a lyon. hos . . , a lyon we know rents & teares where he comes ; so the lord ( when gentle meanes will not serve the turne ) comes like a lyon , with tearing and devouring judgments god ( when he see good to exercise his power ) will make the proudest pharoah , the stoutest sinner to stoop , and yeeld , else he will not spare to follow them , with one judgment , upon the neck of another . all these curses shall come upon thee , and shall pursue thee , and overtak● thee till thou be destroied , deu. . . consider what is spoken by the prophet nahum . . what do ye imagine against the lord ? he will make an utter destruction ; affliction shall not rise up the second time . the lord tarrieth long before he comes to smite his enemies : he forbeareth much : but when his patience is abused , then he ( oft times ) gives a deady blow : the spirit of the lord did a long time strive with man in the daies of noah , but when their sinnes began to bee multiplied against the patience , and long suffering of the lord , when the lord savv that the vvickednesse of man vvas great in the earth , and that al the imaginatiō of the thoughts of his heart , vvere onely evill continually gens . . . then the lord could beare with them no longer , then the lord comes with his sweeping judgment , destroying from the earth , the man vvhom he had created , from man to beast , to the creeping thing , and to the sowle of the heaven , vers . . the lord suffered sodom & gomorrah so long that the cry of their sins did ring up to heaven ; but at length the lord was even with them , and paied them home for all their wickednes ; destroying them with fire and brimston from heaven . many other such like examples might be brought to shew how the lord comes out against sinners at last , with sweeping , and devouring judgements , if they will not take warning by lesser ones . the history of the jevvs ( a people sometime as deare unto god , as the apple of his eye , and as neere unto him as the signet on his right hand ) doth plainly teach us , how severely the lord at last deales with stiffe , obstinate , and impenitent sinners . the favors , the benefits which god bestowed upon them , the priviledges which they injoyed were above all the nations of the world ; yet for all this did they ( above all other people ) provoke the lord to anger against them . they mocked the messenger , of god , they despised his word , and misused his prophets untill the vvrath of the lord rose against them , and there vvas no remedy , . chron. . . they did not onely kill the prophets and stone those that were sent unto them , but they crucified the lord of life acts . . yea and preferred a murderer before him ; provoking the lord so long , as hee could endure them no more ; and therefore hee sends against them titus the son of vespatian the roman emperour , who besiged and sacked the city of jerusalem , and made such havock of the people , as is most lamentable to heare of . it is reported that they were besiged so long as many thousands of them perished through the famine , and many of them isuing forth in hope either to escape , or to finde mercy with their enemies , were most cruelly hanged upon crosses and gibbets set up before their walls : . of them somtimes hanged in one day ; so long untill there was no more space left unto them for execution . the number of dead carcases carried out of the citie , for want of buriall , to be cast into the ditches ( if wee will credit histories ) was numberlesse ; for at one of their gates , the keeper thereof took the the tale of one hundred and fifty thousand dead bodies . nay , through the exttemity of famine , they were driven to eate their old shooes , the dung of their stables , and the fruit of their own loynes . and after all this , thousands of them murdered by the sword , and many moe thousands carried into captivity , to be a spectacle to all succeeding ages of gods indignation , and wrath against them . and these things are recorded for our good , that wee may not dare to stand it our against the lord , but speedily to amend upon the first warning , and blow given us ; else the lord will not give over , but come with seven times more , and greater judgemenes against us . if wee belong unto the lord , hee will never leave afflicting , till wee cease provoking him . if wee be beloved of god , hee will still follow us with correction , till wee fall to unfained and sound humiliation & repentance . for we shall never be able to overcome the lord , and make him give over by our stubbornnesse , and resisting his blow , but by falling down , and yeelding unto him . the sturdy oke is rent and torne in pieces by the tempest , when poore and weak reeds stand still , by yeelding and bowing . there is no standing out against the lord ; no resisting by force of armes ; what is a silly sheep to grapple with a lion ? the sooner wee yeeld , and turn from our evill wayes ; the readier will the lord be to repent him of that evill which otherwise hee will surely bring upon us . thou that by the word of god , and by loving , and gentle correction canst not be perswaded to leave thy sinne , must know that ( if thou belongest to god ) hee will never leave following of thee with one affliction upon the neck of another , untill hee hath his will of thee . what may wee then think of those that are little , or nothing at all amended and bettered by any judgements that have befallen them ? assuredly , if they be such as belong to the lord , hee is preparing of sharper physick for them ; if they be none of his , it may be hee will give them over to their own hearts lust , and reserue them unto those eternall , and unavoydable torments of the second death . vse fourthly , is it so , doth god correct his children for their great good ? let us then beware of doing them hurt by persecuting those whom the lord doth smite , lest we adde afflict on unto the afflicted ; and this wee do , when wee shall either uncharitably censure , or deride and scoffe at those that are afflicted , or else in our mindes contemn , and scorne them , because it pleaseth the lord in love ( for their great good ) to humble them . such is the unmercifulnesse , and crueltie of many , that they are ready to set their feet upon the necks of those whom the lord hath cast down . indeed it is an easie thing to go over , where the stile is low ; hee that is cast down to the ground , may easily bee crowed over ; as the chaldeans would make themselves merry with the poore captived jewes , they that led us away captive , required of us songs , and mirth when wee had hanged up our harps . psalm . . . to require a song from those , whose cheeks were bedewed with teares , and whose heart within them was as heavie as lead , yea even ready to break with sighs , and sobs , was a thing unreasonable , even adding of sorrow to their misery . whereupon saith the lord unto those babylonians , esay . . i was wroth with my people , i have polluted mine inheritance , and given them into thine hand , thou didst shew them no mercy , but thou didst lay thy very heavie yoke upon the ancient , therefore now shall destruction come upon thee . though god doth afflict his children for their good , yet hee will not give their enemies leave to trample them underneath their feet , or unmercifully to triumph , and insult over them , because he hath brought them under . when jobs miserable comforters began to crow over him , and to censure him for his great afflictions , job tells them , that hee that is in miserie , ought to be comforted of his neighbour , but men have forsaken the feare of god , job . . . what dost thou know to the contrary , but that the lord hath brought thy neighbor into misery , to be the object of thy mercie ? that thou shouldest exercise thy charitie upon him , releeve and comfort him ; which if thou dost not , it is an argument that thou wantest the true feare of the lord , for the lord hath commanded us to relieve the oppressed , esa . . . it is a service most acceptable unto god , to relieve and refresh our brethren when they are in any trouble , or distresse , and such a service as seldome or never goes without a blessing . blessed is hee that considereth the poore , the lord will deliver him in the time of trouble . psalm . . . therefore as thou desirest that god should blesse thee , be thou as willing , as thou art able to succor and comfort those that are in adversitie . if thou wantest outward means of helping and relieving of them , let them have a word of comfort from thee to support them ; advise , counsell and direct them as thou art able : if not , yet pittie them , pray for them , that god would sanctifie their crosses , give them faith and patience to beare their crosses , and to give them ( in good time ) a good issue out of them : and in the mean time , do thou entertain a charitable opinion of them , do not say , or think that they are greater sinners then others , because ( peradventure ) their afflictions and crosses are greater , but that the lord is pleased to prove them more then others , for their greater good . this wise judging , and mercifull considering of the poore afflicted , even when some heavie and strange calamities do befall them , is a thing which god much respecteth , yea , and will certainly recompence with some blessing or other . but if thou beest censorious , or regardlesse of others woe , and miserie , it is a signe that thou wantest bowells of pitty , and compassion , thou wantest true charity ; for this would teach thee to remember them that are in affliction , as if yee were also afflicted in the body . hebr. . . thus it is with christ the head of the body , hee is touched and affected with all their afflictions , hee hath a feeling of every evill that befalls them , as if it did befall himselfe . they may be brought unto a low ebbe , and pittifull plight by reason of afflictions , yet doth not christ esteem them the worse , neither is he then ashamed to call them , and take them for his brethren ; yea hee esteems of poore afflicted christians , as a part of himselfe ; though they be vile and contemptible in the e●es of the world , yet are they honorable and precious in his sight ; though they be hated of the world , yet are they beloved of him . thus should it bee with all true and sound members of the body of christ : we must have a fellow-feeling of the afflictions of our brethren : to weep with them that weep , and to be of like affection one towards another , rom. . , . so full of pitty and charity was paul , that hee was touched with the misery of all his brethren . who is weake , and i am not weake ? who is offended , and i burn not ? . cor. . . nehemiah was a man in favor , and credit with king artaxerxes , hee enjoyed the pleasures of the court , and felt no want , yet when he understood of the affliction of his brethren , and in what contempt , and miserie the people of god were ; it is said , that hee fell down and wept , and mourned certain dayes . nehe. . . the prophet jeremiah wished that his head were full of water , and his eyes a fountaine of teares , that hee might weep day and night , for the miseries of the people , jerem. . . but alas ! how few are they that do lay to heart the afflictions of their neighbors ? they sing to the sound of the violl , they drink wine in bowles , and anoint themselves with the chiefe ointment , but no man is sorry for the afflictions of joseph , amos , . , . thus too many christians shew themselves to be stoicks , or rather stocks , without any charitable affection , without any bowels of compassion . many will be kind unto their friends , all the while they are able to requite their love with kindnesse againe , but in the day of adversitie ( as was touched before ) they are ready to turn their backs upon their neighbors : whereas a true friend loveth it all times , and a brother is borne for adversitie , pro. . . these are hollow-hearted , and false friends , who like many a dog , will fawn upon a man , and follow him all the while hee hath somthing to give him , but when all is gone , hee is gone also . so that it is true , which the wise man speakes , wealth maketh many friends , but the poore is separated from his neighbor , prov , . . take wee heed therefore , that wee be not so taken up with our own fulnesse , and prosperity , that wee forget the wants and miseries of others , so as there is left no place in our hearts to grieve for them : for if wee be without compassion , god will one day smite these incompassionate hearts of ours , that wee shall stand in need of , and be glad to have pittie from others , but it shall be denied us . for there shall be judgement mercilesse , to him that sheweth no mercie , jam. . . therefore let us beare one anothers burthen , and so fulfill the law of christ , gal. . . thou helpest to beare thy neighbors burthen , when thou labourest to comfort him in the time of affliction ; for it is a great ease and comfort unto him , that is in any distresse to have others to condole with him ▪ to have companions of our sorrow , to have those that fellow-feele with us , cannot but be a comfort to any that are in misery . little do you think what refreshing ( if not ease ) it is to one in affliction , to heare , or see another to pittie his case : to weep with those that weep , and mourn with those that mourn , doth excedingly abate , though not remove and take away the smart of their affliction . we shall be the more ready and willing to put forth our hand of comfort , to lift our neighbor out of the ditch , if wee consider how soone his case may be ours , and our selves ( before it be long ) may stand in as much need of pitty and comfort as our neighbor now doth . what measure you meat , it shall be measured to you againe . matt. . . therefore denie not unto the afflicted any comfort which thou art able to afford him . but above all , beware ( as i said before ) of insulting over those that are afflicted . this was the sinne of the edomites , which the lord reproveth , and threatneth by the prophet obadiah , thou shouldest not have rejoyced over the children of judah , in the day of their destruction , neither shouldest thou have spoken proudly in the day of their affliction . as thou hast done , it shall be done to thee , thy reward shall returne upon thine head . obadiah , vers . . the lord will not have any to solace themselves with others sorrow ; nor make themselves merry at others misery ; though hee were our enemie . bee not thou glad when thine enemie falleth , and let not thine heart rejoyce when hee stumbleth , least the lord see it , and it displeaseth him , and hee turn his wrath from him , towards thee , prov. . , . but rather pitty those that are afflicted , and then no doubt , but the lord will stirre up the hearts of others to extend mercy , and bowels of compassion towards thee , when thou art in affliction . and if there be no man to pittie thee here , the lord himselfe will most certainly remember and recompense thy kindnesse hereafter , in that day , wherein hee will reward every one according to his workes , and will say unto the mercifull , come yee blessed of my father , inherit yee the kingdome prepared for you from the foundation of the world ; for i was an hungry and yee gave me meat ; i thirsted , and yee gave me drink ; i was a stranger , and yee lodged me ; i was naked , and yee clothed me ; i was sicke , and yee visited mee ; i was in prison , and yee came unto mee ; for as much as wee have done these things to the least beleever ( yea , if wee do them to a bad liver for christs sake , wee have done them unto christ , who will abundantly recompense us . vse fiftly , is this the end of god afflicting of us , that hee may better us ? then let faith perswade thy heart , and wait in hope of a blessed and happy issue , and end of thy affliction . though thou hast not wisedome enough to make good use of thy chastisments , yet thy god who is perfect wisedome will make good his promise , and perfect his own handy-wotke , so as ( if thou beleeve ) thou shalt finde thy selfe one day much bettered by thy affliction . if thou beleeve , thou wilt patiently wait for the fulfilling of gods promise , a beleeving patient had rather be held to a long and continuall course of physick in hope of future health , then to be in danger of his life , by interrupting his course of physick . and for asmuch as our understandings are exceedingly blinded through ignorance and selfe love , and much darkned with fleshly lusts ( as you shal see a looking glasse to be sometime covered with dust ) that we can neither see what is amisse in our selves , nor yet amend on the suden what we find amis in us , we had need to exercise our faith in praier & in patience to wait for the accomplishing of that good the lord intends us by afflicting us . for as god prescribes the physick , so he must cause it to work , & blesse it unto us : we of our selves are like children who being taken in som fault and feeling the smart of the rod , are ready to promise amendment , but presently forget both the fault , the punishment , and our promise . faith will teach us , not only to beg grace from god to amend our lives , but also help and strength from him to walke more closly with him . for as no force of the hammer can worke the iron unto any forme unlesse it be softned by the fire , even so afflictions will beat in vaine upon us , until god by his spirit molifie , and soften these hard hearts of ours , and teach us to profit by our afflictions . and although thou dost not presently finde or feel that good to be wrought in thee which the lord intendeth , yet live by faith , and wait with patience , and in the end thou shalt confesse , that god hath shewed thee his love , made good his promise ; and much bettered thee by afflicting thee . vse lastly , if the end of gods afflicting of us bee the bettering of us ; be wee then both thankfull to the lord for our afflictions and joyfull in them . suppose thou wert fallen into some dangerous pit , or quagmyre in danger of perishing , wouldst thou not be glad to see any comming neere to help thee ? wouldest not bee thankfull to that person that should bee a meanes of thy deliverance , though it were by putting some hook into thy flesh which may for the present hurt , and wound thee ? sinne is a dangerous pit , and gulfe , wherein many soules do perish ; when the lord afflicts thee he doth cast a cord unto thee to lay hold of , or it may bee hee strikes some hooke into thy flesh , some sore affliction , by which he desires to pull thee out of thy sinne ; hast thou not then great cause of thanks , and rejoycing offered unto thee when the lord afflicteth thee ? if wee had wisedome and understanding to consider aright of gods goodnesse and love toward us , there would be more thanks for , and cheerfulnesse in affliction , and lesse repining and mourning amongst us , then there is . if wee were not poysoned with infidelity and distrust , it could not be , but wee should be more joyfull in afflictions , and thankfull for them , then wee many times seeme to bee . some ( when the hand of god is upon them ) are like to a man cast into a deep lethergie , which is a drousie , and forgetfull sicknesse , when the use of memory and reason is almost , or altogether taken from us ; so they are like stocks , and stones , insensible of their afflictions , they have neither hearts , nor eyes to consider of , or see their sinnes which have pulled this judgment upon them , nor yet the end which god aimes at in smiting them . and there be other some of a contrary temper , and these are like to a man in a phrensie ; hee rages , and stormes , if not blasphems the hand of god upon him , kicking , and spurning against the lord , unwilling to beare that burthen the lord is willing should lye upon him : of both these sorts of people the prophet jeremiah speaketh , thou hast consumed them , but they have refused to receive correction , they have made their faces harder then a stone , and have refused to return , jerem. . . they were unwilling either to beare their correction , or to be bettered by it . but let it not be so with any that love the lord , or their own good : let both these extremities be avoided of us , and let us exercise the golden mean , to be sensible of the hand of god , and to be cheerfull and thankfull for our affliction , seeing ( as hath been proved ) so much good commeth unto us by them . object . if it be so , that afflictions are so profitable , then may wee , yea ought wee to pray that god would afflict us ; for may not every one , nay should not every one pray for that which may be profitable for himselfe and others ? answ . those things which in themselves are evill , howsoever by the wise providence , and mercifull disposition of god they may have a good issue , and work together for the best to those that love god : yet may wee not lawfully pray for such evills to light upon our selves or others , upon presumption of gods goodnesse to turn them to the best . the disasters , and miserable calamities which for many yeeres together have rent and torn the church , have stirred us up to seek , and cry mightily unto ●he lord , and to be humbled with fasting before him ; may wee therefore pray that the rod of god may still lie upon the backs of his people , that ruines and the breaches of sion may not be repaired ? surely no : for wee are to pray for the peace of jerusalem , that peace may be within her walls , and prosperitie within her pallaces . psal . . , . death in it selfe is an evill thing , for it is the wages of sinne . rom. . . yet by the infinite power and mercy of god , who delights to bring good out of evill , it is made the period of all our labors , and an entrance into gods own presence , may we therefore ( being wearle of our lives ) desire death sooner then the lord will ? albeit afflictions , when the lord sendeth them unto us , shall bring good unto his children , yet ought wee not either to pray for them , or wilfully to cast and plunge our selves into them . therefore agar praies unto the lord , give me not poverty nor riches ; feed me with food convenient for me , prov. . . wee are to pray for such a condition in which the lord sees wee shall be best able to honor and glorifie him , and procure most good to our selves and others . now whether this will be by prosperitie , or adversitie , wee must leave it to the wisedome of the lord , who knoweth better then our selves what is expedient and needfull for us . object . but if it be so , that afflictions are so profitable unto us , whether being in them , may wee pray for deliverance out of them or no ? answ . wee are to pray for deliverance out of them , if wee have received that good by them , which god intended us ; otherwise wee are to be willing , nay desirous that the lord would not take off his plaister , untill the sore be healed , lest it ranckle , and grow worse , and so wee cause the lord to apply some sharper medicine , to lay upon us some greater affliction . therefore in thine affliction , call upon the lord , and say , smite lord , correct me still , untill thou hast done me good by thy rod , let me have this affliction sanctified , else let mee not be eased ; let it not be taken off me . are there not many delivered oft times out of sicknesse , for whom it had been better in respect of their souls , they had still continued upon their sicke bed ? the like may bee said of many other kinde of afflictions , and that it had been better for some they had never come out of them . therefore when wee are in affliction , let us not pray for freedome , and deliverance , but conditionally , if it be the will of god to inlarge us , and if he seeth that deliverance will be better for us . otherwise , to desire the lord to keep us still under , and to give us patience and faith to beare his rod , and to profit by it . but if any shall unwillingly beare the lords yoke , using all means he can to cast it off , and to pull his head out of the collar , this shewes , that such a person doth not desire that the lord should do him good , neither doth hee acknowledge the lords wisedome and righteousnesse , but seemeth to tell the lord what hee thinkes were better for him . and let him know , that the lord will either keep him in affliction longer , then otherwise hee would , or else , that this affliction shall be but a fore-runner of some greater judgement . therefore let us not vexe , or disquiet our selves in our afflictions , and so make them more grievous unto us then the lord would have them . lee us cast our selves upon the lord , and resolve to abide his pleasure ; and assure wee our selves , that the longer wee are under his hand , the more good he will do us , and the better able we shall be to beare his hand . you shall heare a new cart in the street which will squeak and make a noise , if the least load that can be , lie upon it , whereas an old seasoned cart will go under a great weight , and make no noise ; even so many a christian ( not used to beare affliction ) will squeak , and cry out upon every little trouble , whereas hee that hath been seasoned long , and exercised with afflictions , undergoes many great and grievous ones cheerfully , and contentedly . wert thou never in affliction untiil now ? then look up to the promises of god , acquaint thy selfe with them , and they will make thee cheerfull and thankfull for thy affliction . it is my comfort in my trouble , for thy promise hath quickened me , psal . . . say as sydrac , meshac and abednego said , our god whom wee serve is able to deliver us , and hee will deliver us . hast thou been formerly afflicted , and delivered , let former deliverances confirm and strengthen thy faith in this present , or future afflictions , as it did paul , wee should not trust in our selves , but in god , who delivered us from so great a death , in whom we trust that yet hereafter hee will deliver us , . cor. . . in the mean time resolve to tarry the lords leisure , consider not what now thou feelest , but what good hereafter thou art like to find by thine afflictions . blesse god that hee will take this course with thee , as job said , what is man , that thou dost magnifie him , and thou settest thine heart upon him , and dost visit him every morning , and triest him every moment ? we would take it as a great grace and honor , if the king should every day send to know how we do : but if hee should daily come in person to visit us , how highly should wee think our selves honored ? it is thy case that art afflicted . the king of kings hath sent his servant , nay comes with his servant to visite thee , when he sendeth affliction unto thee . assure thy selfe he mindes thee , nay , sets his heart upon thee : if he regarded not thy good and welfare , hee would suffer thee to take thy swinge in sin ; but because he loveth thee he correcteth thee . it is a truth , the lord hath spoken it ; as many as i love , i rebuke and chasten ; bee zealous therefore and amend . so be it . finis . notes, typically marginal, from the original text notes for div a -e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . fervent zeal what it is . doct. . the best have afflictions . affliction findeth out sinnes . iob , affliction purges out sinne . affliction is physick for the soul . affliction preventeth sinne . affliction teacheth us . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . affliction trieth the truth of grace in us affliction doth fit us for gods service . affliction teacheth us to prize gods benefits . affliction weaneth us from the world . affliction stirs us up to prayer . . affliction quickneth our devotion . affliction cōformeth us unto christ . vita crucis , vita lucis . affliction prepareth us for glory . censure not the afflicted . how are we said to be conquerers when conquered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . store thy self with comfort out of the word of god. break off thy sinnes by repentance . afflictions of the godly and wicked differ . seek to the lord by prayer . comfort for the afflicted . sam. . , . m. culverwell of faith . desire to be with christ . death how it may be desired . woe to those that are not afflicted . note . doct. . all our afflictions come from god. god filleth both heaven and earth . againe , it must needs be , god worketh all things as he will. all creatures are subject unto the lord. away with fortune and luck . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . god disposeth of all tempests . patient in afflictions . helps to the patient bearing of affliction . our enemies are but the lords rods to whip us . comfort for the afflicted . god doth order our affliction . note . go to god for issue and deliverance . fero , spero . note . vncheerfulnesse doth much hurt . doctr. . perswasion of gods love will helpe us to beare our affliction . because god will helpe our crosse . god intends our good in afflicting us . no misery can make gods people miserable . nothing can separate us from god. we learne from hence why we be so troubled with our affliction . note . be perswaded of gods love. tokens of gods afflicting of us in love . note . doct. . the chiefe end of gods afflicting us , is the bettering of us . by affliction wee come to know our selves . note . by affliction wee come to judge aright of sinne . affliction makes us to feare god. the feare of gods is very profitable . wee do not make satisfaction by our afflictions . our stubbornnesse provoketh god to afflict us . amend by little , else greater affliction will come . note . adde not affliction to the afflicted , but pitty them . live by faith in affliction . be thankfull for affliction . note . dan. . . the last conflicts and death of mr. thomas peacock, batchelour of divinity, and fellow of brasen-nose colledge in oxford published by e.b. from the copy of that famous divine mr robert bolton, late minister of broughton in northhampton-shire. bolton, robert, - . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (wing b a). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing b a estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the last conflicts and death of mr. thomas peacock, batchelour of divinity, and fellow of brasen-nose colledge in oxford published by e.b. from the copy of that famous divine mr robert bolton, late minister of broughton in northhampton-shire. bolton, robert, - . bagshaw, edward, - . [ ], , [ ] p. printed by george miller ..., london : . edited by edward bagshaw--nuc pre- imprints. reproduction of original in the bodleian library. eng peacock, thomas, or - . suffering -- religious aspects. a r (wing b a). civilwar no the last conflicts and death of mr thomas peacock, batchelour of divinity, and fellow of brasen-nose colledge in oxford: published by e.b. f bolton, robert b the rate of defects per , words puts this text in the b category of texts with fewer than defects per , words. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - marika ismail sampled and proofread - marika ismail text and markup reviewed and edited - pfs batch review (qc) and xml conversion the last conflicts and death of mr thomas peacock , batchelour of divinity , and fellow of brasen-nose colledge in oxford : published by e.b. from the copy of that famous divine , mr robert bolton , late minister of broughton in north-hampton shire . london , printed by george miller dwelling in black-fryers . . the preface to the reader . christian reader , i had not performed a trust , had not i published this ensuing narrative ; and i had not paid a debt which i doe and shall ever owe to the publike , had not i made it common . mr bolton ( a man of precious memory , and famous in his generation ) desired me upon his death-bed , to publish such of his papers as i thought fit for the presse , which i have already done . this copy being found amongst them , ( though penned by another hand ) i durst not withhold , being to my knowledge intended by him for the presse , in memory of his familiar friend , and spirituall father , mr thomas peacock ; who was a very godly minister of christ , and of rare example for humility and holines of life ; for a religious care in educating his scholars , and for exceeding charity to the bodies and souls of poor distressed christians . and yet this godly man , that for piety had in him the root of an oak , when god cast him upon his bed of sicknes , and suffered satan to winnow him , he was no more in his hands then a leaf tossed too and fro with the winde . gods dealings with him in these his last conflicts , are of singular use in these present times , in which the ends of the world , and the dreggs of schisme and sinne are come upon us at once . first , for caution to the true servants of god , to take heed of small sinnes ; for from the lesser sinnes and infirmities of mr peacock , the devil did thence take a rise to cast him into the most bitter spirituall desertion that we shall lightly read of : under which he had sunk , had not god wonderfully pat to his hand , by making the issue of his afflictions more glorious and comfortable , then the combate was grievous and terrible . it was a memorable saying of francis spira , which he spake to his mournfull children and friends , beholding that sad spectacle of his finall despaire , earnestly wishing them to take heed of committing the smallest sinnes against conscience ; by this means , saith he , i fell into greater sinnes , till i came to deny the gospel of christ , and after that to renounce it in writing , and deliberately to subscribe to it with my hand , though ( saith he ) i heard a voice in my conscience telling me , spira , doe not subscribe it ; after which i thought i heard the voice of christ whom i denyed before men , to pronounce the sentence of death upon my soul , and to exclude me from salvation . and thus he dyed . secondly , for confutation of sundry sorts in religion , in these unhappy dayes of civill warre , as naturally producing them as mud and filth doe toads and vermin . some there are that quite abrogate the law , which christ came to fulfill , and so make the gate of heaven wider then ever our saviour made it , by admitting lawlesse persons into it . holy bradford was of another minde , who was wont to say , that the gate of heaven was so strait , that he which halted could not enter into it ; and the way so narrow , that he which reeled could not walk in it . others there are , whe though they doe not wholly destroy the law , yet they cast it into a dead sleep , thinking it unlawfull in the children of god to be sorry , or to mourn for sinne , contrary to the doctoine of the primitive fathers , teaching this lesson , semper doleat paeniten● ; & de dolore gaudeat ; let the penitent person alwaies mourn , and rejoyce in that mourning ; agreeing with the rule of our saviour , blessed are they that mourn , for they shall be comforted . nay , i lately heard it not without horrour ; that some men , in outward appearance of great sanctity , doe hold an opinion , that it is a fault in godly men to pray for pardon of sin , ( all sinnes being pardoned in christ before they pray ) contrary to the prayer of our saviour , forgive us our trespasses . neither mr peacock , nor any of those godly divines that came to comfort him , knew this kinde of doctrine ; neither we , nor the churches of god , till within these few late unhappy dayes . what will become of our reformed religion , streaming down to us in the blood of so many martyrs , if god by a miracle of mercy should not shorten these our miserable dayes ? for whiles some are taking from us the ten commandements , others , the lords prayer , there is scarce any thing left us of christianity but our creed , and how long we shall enjoy this , the lord in heaven knowes . for so long as the civill sword of warre devoures so much protestants blood from without , and a worse civill warre of sinne and separation , destroyes so many protestant souls from within , we may justly feare that we shall either want sound orthodox protestants to maintain it ; or we shall want a creed for them to maintain . i shall , for conclusion , desire that reader into whose hands this ensuing discourse shall fall , to observe three things concerning mr peacock , a man whom i well knew , and blesse god that ever i knew him . . that the sorest and sharpest afflictions doe very often befall the dearest and choisest servants of god : i mean , not outward and temporall afflictions , common to good and bad : but inward and spirituall afflictions , and the heaviest of these spirituall desertions , whereby god withdrawes his glorious countenance from his children : and satan in liew thereof , shews them his ugly visage , thereby convincing a secure world . that it is no easy matter to goe to heaven , and that the safest and surest way to it , is to sayl by the gates of hell . if the righteous can scarcely be saved ( saith the apostle ) where shall the wicked and sinner appear ? . that the deepest humiliations of gods children , doe usually determine in the highest consolations . and hereby the wicked , who like ravening wolves hunt after such opportunities , doe misse of their prey , and returne ashamed when they consider what end god hath made . and thus it fell out with mr peacock here . . lastly , though a spirituall desertion be the highest affliction that befalls gods childe ; yet it discovers in him the greatest sincerity of an upright heart ; for at such a time he is so farre from hiding his sinnes , that he cares not what shame he puts upon himself , so god may have glory . for in a spirituall desertion , though the soul of a christian be extreamly distressed through the terrour of sinne ; yet at the same time hath it a true touch of grace , though not of the comforts of it : like iron touched with the load-stone , it stands directly northward , though with much trembling : so doth the soul of a christian stand directly heaven-ward in this hellish agony : and the absence of god and of his consolations , is the cause of those bitter convulsion-fits in the soul . and assoon as ever the comforts of grace shine upon it , those former tremblings of heart for grief , are presently changed into leapings for joy ; just as the same wrinkles of the face , which serve for crying when the heart is grieved , serve for laughter when it is filled with joy . this was the case of mr peacock , in this manner he grieved , in this manner he rejoyced , and this happy issue god made of his bitter afflictions . so that amidst the numerous and various afflictions of gods dear saints and children , this conclusion of the prophet david remaines sure and firm , mark the upright man , and behold the just , for the end of that man is peace . so i rest , thine in the lord e.b. mr peacoks visitation . master peacock , the servant of god , in the beginning of his visitation , for the space of two weeks and foure dayes , was full of most heavenly consolations ; shewing by sweet meditations , and gracious ejaculations , the entertainment he found with his god in his sicknes , with whom he so much desired to be acquainted in his health . we are ( saith one comming to visit him ) miserable comforters : nay ( saith he ) ye are good , for this is the priviledge even of gods children , that their very presence affords comfort . sometimes he craved pardon for his actions , & for the circumstances by them badly observed : otherwhile he desired to have some matter given him to meditate upon . finally he said , his hope was firmly setled on the rock christ iesus . he hoped that the lord would give him a place , though it were in the lowest room of his saints . and he thanked god he had no trouble of conscience , the lord did not suffer satan to vex him ; in so much that some seeing his great comfort , feared left he would be overtaken with sorrow before his death : he much rejoyced that the lord had so disposed of him , that he had seen his friēds in the countrey . here first was his yeelding unto death suspected , and his hoped recovery doubted . calling some of his friends aside , i thought ( saith he ) i had been in a good estate , but i see it now farre otherwise : for these things my conscience layes against me : first , i brought up my scholars in gluttony , letting thē eat their fill of meat , when they mealed with me . this some endeavoured to pull out , by putting into his minde , . the preventing of many inconveniencies . . his well known moderation . . the great care he took for good conference , when they were at table with him . but ( saith he ) while i was talking , they did undoe themselves . and further , i did unadvisedly expound places of scripture at the table many times ; and for these i feel now a hell in my conscience . again , i have procured my own death , by often eating like a beast , when i came jostling up and down to my friends in the countrey ; and now i see before my face those dishes of meat wherewith i clogged my stomack . well ( saith one to him ) if all the things you accuse your self of were undone , would you doe them again ? nay : why then doubt not but a reprobate would desire to be saved , if a desire would serve the turne : indeed he may have a desire , but of bare willingnes , not with an intent and purpose in using of the means . another time a worthy friend of his asking him how he did : he cryed out , sinne , sinne , sinne : what doth any lye on your conscience ? yea. what ? my unconsideratenes , i did eat too much of such meat to breakfast such a morning : my self being an eye-witnes of his great abstinence , could not choose but admire the tendernes of his self-accusing conscience . well ( said he ) god be thanked there is no greater . as we must not extenuate our sinnes , so neither must we too much aggravate our sinne . let drunkards and gluttons have those terrible horrours . i thank god i never continued in any known sinne against my conscience . he was willing that he should pray with him : kneeling down he said , he was then uncapable of prayers . afterward he kneeled down of his own accord : shortly after he broke out into such speeches , a damnable , wretched &c. these are nor your words ( saith one ) you cannot deny but you have had good experience of gods mercies . i cannot . then be comforted , for whom he loveth once , he loveth to the end . yet satan took such advantage of his infirmities , that though he could finde some comfort , yet no particular assurance . you have lived profitably ( said one ) i have endeavoured . you are now humbled , and the lord looks that you should ask mercy . m. dod was sent for , who being come , they were private awhile , afterwards we comming in to them , m. dod put him in minde of gods kindenes : whereof he shewed to him foure parts . . to take small things in good part . . to passe by infirmities . . to be easily intreated . . to be intreated for the greatest . sir , there is now in you the image of the old adam , sin and sorrow : there shall be in you the image of the new , holines and happinesse . the life to come may be set out by three things . . the estate of itself , happines , holines , and glory . . by the the company , every one shall love you better then any one , even the best , can love you here . . the place . there are three differences between the afflictions of the good and of the bad . . in the cause , for they come to the good for gods love . . in the measure , as farre as they need , and are able to bear . . in the end , for their good . of those former doubts we afterwards heard not a word from him . upon the sabbath-day he desired to be alone : after noon he was fearfully troubled . in his countenance appeared evident tokens of a sorrowfull minde , born up with a weak body ; his spirit was wounded , satan had foiled him . those his terrible wrestlings with tentations , gripes of conscience , and restles terrours , none can understand , ( much lesse expresse ) but he which felt them . satan had winnowed him , and shewed him nothing but chaffe . his tender conscience was goared with the fiery darts of the devil , pointed with the edge of sinne , and sense of gods heavy wrath . as through a false glasse , the dazled eye of his astonished and amazed soul , could see nothing but hideously appearing sinne , and the terrible image of death and damnation . he had drunk deeply of the cup of the dreggs of hell . his adversary had represented unto him his once most gracious god , now as a most severe judge displeased , angry , and chiding with him ; yea yeelding him up into his clawes : that so by this deadly stratagem , he might take from him all hope of help that way , and so not onely stop the sensible flowing of gods grace , and cut the chains of gods love , whereby he had tyed him , and would draw him after him , but finally break his christian heart . oh that you had seen , or that we that were present had had eyes to have seen his seeming forlone soul . what with barkings of conscience , and with the too heavy burthen of sinne , vvaves of fearfull thoughts , blustering blasts , and surging storms of gods heavy displeasure , he vvas tossed , turmoyled , dashed against the rocks of despaire , and more then in danger of his souls shipwrack : happy were we if neither through frowardnes , nor blindenes of judgement , we did inconsiderately passe by , or prophanely deride gods judgements , by thinking that they either happen casually , or by forgetting of them suddenly . if we could but rightly discerne it , we should finde nothing more profitable , then to have the image of this gracious ( though now afflicted ) soul in our hearts . hereby we may see that the righteous being scarcely saved , there is no place for the wicked and ungodly to appeare . and truly we may think that god sent it even for our sake , that we ( with whom it is too usuall to dally with the lord ) might know that it is a fearfull thing to fall into his hands . our faith is then tryed in earnest , when as the lord hideth his face from us . for if we love god above all things , it cannot be but upon the losse of the relish of his favour , or taste of his displeasure , our souls should be in bitternes , pricked , tormented , wounded , thrust thorow , yea , and swallowed up with desolation . it is a wonder of the world , how we carefully will seek physick , use dyet , by any means to avoid a bodily pang , and how careles we are of the unsupportable fits of the souls mortall sicknes . it is not in our power to apprehend grace when we will , and a harder matter is it then we can conceive , to lift up a poor soul cast down with the sense of gods wrath . if a violent passion may so farre transport the minde , what may we think of this restles trembling , when the soul after long tossings , seeth it self drowned , and wholly overwhelmed with the deluge of sorrow , proceeding from the everlasting threats , and shame , and confusion of face in the presence of the almighty ? consider the body loaden with a burthen , neither portable nor evitable ; and thence gather the stranglings of an overladen soul . consider a man ready to fall from an high tower unto the earth ; and thence gather the estate of another falling from heaven to hell with a spirituall ruine . consider a childe , when the mother hideth her face from it , and terrifieth it with a bugboe ; and herein take view of the estate of a poor christian ( whose chiefest happines having therein consisted , ( to wit ) in being joyned , and united to his heavenly father , having now lost his presence , or being affrighted with the devil , as if he were ready to lay hands on him . consider the estate of a debtor , cast off by his best creditours : and gather that of a christian being banker-out with his god . consider the estate of a man , once in favour , afterwards adjudged to death by a prince , without hope of pardon or repriving : and gather that of a christian , who after his citation and arraignment at the tribunal seat of god , stands condemned , and is wholly deprived of obtaining pardon , and delivered into the hands of the devil . the lord needs not to seek wilde beasts to punish us , or such like cruell executioners of his wrath to torment us , he may finde enough within us ; all the furyes and devils cannot invent a more greivous torment : one by it apprehended needeth not more accusers or tormentours . his many never-thoughts of sinne ( as if he stirred a nest of wasps ) come buzzing about his eares , and as a man indebted once laid hold of , make him faster daily : his loving friends may stand by the prison and call him , but he being fast fettered , cannot stirre forth . you shall see him now in his purgatory , ( not that papisticall sinne-satisfying fiction , the popes jayle ) but that hot fiery furnace wherein the lord trieth his metall , whether it be good or reprobate . and suppose that he had died at the worst ( as in the lords justice he might , to the hardening of those that will not be softened ) as no man should rather judge him by the inch of his death , then the length of his life ; so i for my part neither did in him , nor doe in my self so much feare his death , as i did , and doe desire his life . you may observe the courses which god taketh in visiting his children to be divers : some are comfortable and without any great admixture of discomfort : others heavy , but without horrour : others horrible , yet all of them are in the issue gracious . but to leave any further digression , and to come again to the matter in hand . when one came unto him , he brake out into these words , oh how wofull and miserable is my estate , that thus must converse with hel-hounds ! he being with these words strangely moved , went to call some of his best able friends to comfort him . to them he complayned , that the lord had cursed him . being demanded how he knew it : he answered , why ! the event sheweth it . it being replyed , then such and such were cursed ▪ he answered , i have no grace . how doe those then ? they once had none . i was a foolish glorious hypocrite ; it is against the course of gods proceeding to save me , he hath otherwise decreed , he cannot . put your trust in god . i cannot , no more then an horse . doe you desire to beleive ? no more theèn a post , then an horsshoe . i know you cannot deny but that you have sought gods glory . not sincerely . there is a secret mixture of pride and hypocrisy , even in the best . i have no more sense of grace then these curtains , then a goose , then that block . let the testimony of your life past comfort you , especially in the calling of a tutour . i did the businesse thereof perfunctorily , when i handled hard authours , i came often unprepared , and read shamefully . be of good courage , and the lord will comfort your heart . ' it is ended , there is no such matter . why doe you think so ? you shall see the event , god will yet bring it to passe . tush , tush , trifles . what doe you think of your former doctrine ? very good . let it comfort you . it cannot . you desire it could. if it might . there is nothing unpossible to god . which stands with his decree : oh , oh , miserable , and wofull , the burthen of my sinne lyeth heavy upon me : i doubt it will break my heart . behold your comforts . nothing to me , i pray you hold your peace , doe not trouble your self idly , you vex me , your words are as daggers to my heart . another time some of the younger sort said to him , remember , sir , the good counsels that you have given us heretofore . those were ordinary . you may see many others in the like estate . not such as mine . see david . what doe you speak to me of david ? good sir , endeavour to settle your minde ; yes , to play with hell-hounds . will you pray ? i cannot . you were wont heretofore . yes , by a custom and vain glory . suffer us to pray for you . take not the name of god in vain , by praying for a reprobate . here you may see the glory of god preferred before his own salvation , rather willing to have the means of his salvation neglected , then the lord dishonoured . suffer us to pray for our selves . look to it , you would now shew your faculty in praying . can you say , amen ? no , but in a certain gerall fashion . one prayed , and in the mean time he rested most quietly . i pray you ( saith he , when prayer was ended ) goe hence to bed , doe not trouble your selves in vain . let not the devil delude you , abusing your minde and tongue , i know you speak not these words . i wonder that intelligent scholars should speak thus . we are perswaded you are in as good estate as our selves . look how it is with your selves in truth . one that watched with him , asked him , sir , how can you discern this change by the absence of god , if you never enjoyed his presence ? i thought i had it once , but now i see it is farre otherwise . but god deals with you , as he dealt with the church , isa. . . he forsook it a while , and hid his face from it , but he returned to it again , and so ( no doubt ) the case stands with you . never , add not affliction to the afflicted ; oh me wretch ! groaning pitifully . hope no worse of your self , then we doe of you . all of us have seen cleerly which way your carriage was still sent , after the spirit : and we are assured that you will come to the spirit , howsoever you seem to have lost your way . to all particulars he would answer , i desire grace generally , i did good outwardly , all hypocritically . one asked him , doe you love such an one ? his most dear , and worthy to be dear friend . yes . why ? for his goodnes . why then you are gods childe , for by this we know we are translated from death to life , because we own the brethren . many like forcible proofs he would shift off with his former evasions , and afterwards became more wary against himself , either loth to grant any thing , or granting it staggeringly , or , what then ? fearing lest he should be pressed , he wished , that some were put in minde , . of their great care for building , and too small care for scholars in them . . their giving so long leave of absence from the colledge , and desired amendment . after noon came a worthy governour of a colledge in our university , and requested him to be of good comfort , and to pluck up his spirit . i cannot . why can you not ? because i have no grace , no more then a backstock . why doe you think so ? by this affliction . doe you desire grace ? i cannot . ( he spake most strongly ) i can as well leap over the church . but are you not sorry that you cannot desire it ? i cannot . would you not be in heaven ? i would not . one standing by , said , the devil himself would , if he could. " by the way , you shall have the opinion of a much respected minister apposite hereto , which he gave in private . a proud man , saith he , will scorne to seek any good from his enemy : so the devils pride will not let him think himself beholding to god for heaven , if he might get it . " you have ( said one ) the testimony of faith , you love the brethren . i did not . doe not you love us ? no . * the devil now seeth he should be cast into straits , if you should grant this ; what is it that doth most trouble you ? i undertook too much upon me foolishly : i had gotten a little logick and greek , and meanly instructed in the rules , did set my self to read to scholars ; and afterwards undertook other busines , which distracted my minde and body from them , i have destroyed a thousand souls . you may see the falsehood of him that suggesteth this unto you : you never had a thousand : he puts a false glasse before you . the good effects of your pains appears in many of your scholars . oh they were of themselves capable . name one in whom they doe not ? there is one . ( pointing at a master of arts there present ) he justified his care of him , and gave thanks to god that ever he came to him . it is not so , i did foolishly . you confesse you did foolishly , therefore not of malice . again , cōsider what would have become of many of them if you had not taken them . better , farre better . all in the colledge know the contrary . but i feel it . it is false , believe not the devil . it is too true . when vvill you make amends ? god will give you your hearts desire . never . are you sorry that he vvill not ? no , there is no grace in my heart : it is dead . such was davids case . what doe you compare me with him ? behold christ himself . nothing to me . god can make his death available . he cannot . he is omnipotent . in me he cannnot , because it stands with his purpose . whom god loveth once , he loveth to the end . but he did never love me . you have tasted of his love . i deceived my self in a certain vain-glory : i exposed my head to many things , outwardly all . you could say the lords prayer , and therein call him father . hypocritically i was wont to enquire of master mason , what was meant by abba-father ; rather in curiosity , then truly to be edified . god will give a good issue . never , i have no sense . we will pray with you . doe not dishonour god . it is well that you will not have god dishonoured : here he sticked , saying , i pray trouble me not with distinctions . after came one , who with vehement action of body , pressed and urged him to trust in god . i cannot ( said he ) i cannot , he will not have me saved , his sentence is passed . doe you desire to be saved ? no. do you desire to desire ? no . would you be damned ? no. look at the sinnes of other men as great as yours , and yet they are saved . they were good and godly , they found grace : here is the difference , my sinnes are horrible : he repeated that towards his scholars . all of us know you took pains . outwardly you did your best . no. i see novv what it is , you strictly look back to your own actions , as a justiciary , who will none of gods mercy , and now he hath justly met with you , your judgement is just . these words affected him strangely : another willed him to look to it , it seemed neer popery . doe you hope to be justified by your merits ? i fear to be damned for my sinnes . the other asked , whether he could say , amen ? no. have you no tongue ? what is that to the purpose ? name jesus , i cannot . if i had your tongue in my hand , i would make you speak . turning his speech to a friend present , oh ( saith he ) if you did but feel my greif but an houre , you would have compassion . the other replyed , if you were in the fire you would wish to get out . i had rather be in the fire then here . i will pray for you . sinne not . let the fault be mine . although my purpose was barely to relate the passages of this gracious mans visitation , and to referre to your spirituall eye what you could tracke and finde therein , yet let your gentle construction withhold from me the deserved censure of bold blindnes , in that now and then i point at some things which your quick sight may sooner or better apprehend . the devils malicious policy was great toward him , in that he assaulted him most strongly in that , which might and ought to have been his greatest comfort . again , i saw that the opinion of the physician helps somewhat in bodily maladies or diseases , whereas in that his estate , his soul remained as it were uncapable of comfort from the souls physician . he much respected some few . he dolefully poured out his soul in the bosome of a well willer , on this manner ; i took upon me too proudly many things , and being negligent , performed nothing : cursed be the day when i took scholars . if i had not taken them , i had been happy ; with a great flourish , i was stirring many wayes , and in the mean space left the essence of my calling , teaching scholars . what , saith the other , what shall i now doe , when i see you thus tossed ? well , for i was an hypocrite , and now therefore there is no hope of comfort for me in gods presence : i have no sense of it . the sunne is in the firmament , though it may be hid in a cloud . this comparison agreeth not to me . what then would you counsell me to doe ? abide within the bounds of your calling : take not too much on you , and the lord will blesse you . will it avail me to hear sermons . yes , if you mean to be saved . what good shall i reap thence ? nothing from the bare hearing . oh , this heavy lumpish fear hath oft-times shaken me , and now it hath broken out . another said , you know the poor in spirit are blessed . i am not such . you see you are empty of all good , you feel your burthen . i pray you goe your wayes . he turned his head aside , and stopped his eares : what though you have done but little good , if you have but given a cup of cold water , &c. he thrusted him away with his foot , either ( as some thought ) being troubled with his shrill voice , or ( as he replyed ) through the devils subtilty . that evening he was grievously afflicted . suddenly he brake out ; oh if god! the standers by endeavoured to cherish this good motion , and said to him , he will give you grace . i doubt it . then presently after he uttered this prayer , oh god , give me a spark of grace , and enlarge my heart that it may apprehend it . he asked a friend , how he might give satisfaction for some speeches . mr dod , although he departed on saturday , and had then an unseasonable journey , yet being requested by letters , returned on tuesday following . he at the first sight started up , as desirous to meet him , oh mr dod , and in friendly sort complained , i have no grace . i will not ( saith mr dod ) beleive every one that saith he hath grace , nor every one that saith he hath none : answer the devil as christ did . a man must not alwaies be led by sense ; let us enquire by the effects , and it may suffice , if we can finde but one , yea the least it is enough . you forgive your enemies , and love them , and would doe them no hurt if you could ? yes . then your sinnes are forgiven . an hypocrite may give alms and fast , but this he cannot . that is a small matter . i think it to be a great one , yea , such an one that i had need to pray for ; that is put for a reason in the lords prayer , and if christ had thought any more forcible , he would have given it . sir , that is true , but in those that are elected . doe not you put an exception , where god hath not . i would not handle you as i doe , but that i know your estate : i come hither to cherish you , you love your good friends ? i cannot . had you rather that bad or good men should be with you ? good . yet you say , you doe not love them : a sow will be with swine : there is no fellowship between light and darknes . would you believe your self , or the physician touching the estate of your body ? the physician . believe not your self then , now you are sick , yet shall be restored . it is impossible . why so ? if you had sinned so much as you could , you could not have sinned so much as adam , yet he is in heaven . it repented him . doth it not you ? no . doth your sicknes or sinne more trouble you , or had you rather have grace , or health ? grace . well then . but it cannot be . god will wash you . i have no water . god will bring it with him . he hath denyed it . he hath offered it by his ministers , which are as the buckets to draw and pour it . you must not look now that god should come to you himself . doe you think it a small favour of god that so many good friends come to you ? god did send none to comfort cain or ahithophel . think of that saying of manoahs wife , if the lord would kill us , he would not have shewed us all these things , iudg. . . behold the properties of christs sheep : they are . weak , . sick , . broken , . driven away , . lost , ezek. . . you are such , see therefore your comfort , he will . strengthen , . heal , . binde up , . bring again , and . seek you . you finde your self a great debtor : the lord hath pardoned : onely he looks that you should come to him for an acquittance . this fight is not yours , but the lords , chron. . . put your trust in him . if you ask me , how may i ? it followeth , beleive his prophets , and you shall prosper . you may remember that christ did pray for peter , that his faith might not fail , but it failed afterwards . how came that to passe ? that failing did rather strengthen it . for whereas he gloried that if al should deny christ , yet he would not : had he been asked , doest thou promise this by thine own strength , or by mine ? he must have answered , mine , for otherwise he would have requested his help , making him hereby to seek to christ for the strengthening of his faith . this happeneth to you , because you credit the suggestion of carnall reason , and not the word rather . oh the cunning of the adversary ! deal not with him by cunning , but hold him to the word , seek for strength in god to resist him . you may see the apostles in the tempest , it was from their weaknes that they distrusted , yet of god that they prayed . i cannot pray . here what st iames saith , is any man sick , &c. afflictions further prayer , but most sicknesses hinder : wherefore behold your friends , whose mindes as the lord hath stirred up to pray for you : so will he also stirre up himself to hear them . their prayers are yours , yea , you have the prayers of many which never knew you . and as god said to cain , sinne lyeth at the door , ready as it were to doe him an ill turne : so his promised blessing doth as it were expect you . if your salvation were now in your own hands , it is likely you would yeild up all : but your name is written in the heart of christ . sir , let me watch with you this night . no . why ? because it would hurt you . he ( fearing the conclusion ) said , here is a snatching argument : nay rather , i will not suffer you , because you would trouble me . in the morning m. dod came again to him , and asking him how he did , he answered , wretchedly , lamentably , abhominably , no stamp of grace in me . doe you desire to be eased ? infinitely . oh if god would give me a drop : i was so foolish that i would alwaies be doing something , but did nothing well . i pray you tell me what was the calling of the good thief upon the crosse ? doe not you think that god can put a distinction between his grace and our corruptions ? behold the church sometimes helples and hopeles , and ionah in that his bed , god seeth you , though you see not him . but i feel horrour . where misery is , there is grace much more : then especially appeareth the excellency of the physician , when health is least hoped . the devil doth abuse your minde and tongue against your self : but doubt not , the lord will cast down the strong holds of carnall reason . onely doe not suppresse that grace of god , which although it appeareth but small , as big as a mans hand , yet it shall be increased into a mighty rain , by which your dry soul shall be moistened . christ rising again , did first appear to mary magdalen that sinner , after commanded her to tell it first to peter , which had denied him . see thence his mercy . the godly in their afflictions doe but forget their comforts ; god helps their memory , helps all . the godly losing his sense of gods favour , is like to a man that hath lost his purse , which if he could finde , he were rich enough . but the wicked cannot be brought to remembrance , because they never knew it . thus he suffered him to rest a while , afterwards returning with others , prayed . then he was asked , how he did . miserably . doe not you search into the secrets of god . it is too true and manifest . sir , doe not alwaies be digging in at your sinnes . a wound continually rubbed cannot be cured . suffer the plaisters of the word of god to rest upon it , that it may be holpen . oh , if i had ! oh , if it would please god! i had rather then any thing in this or other three thousand worlds . who now giveth this desire unto you ? of our selves we cannot think a good thought : god giveth both the will and the deed . a desire is a sure token . but i cannot truly desire . you doe not desire falsely , therefore : truly what doe you dissemble ? here is a trick . you must needs distinguish between unperfect desire and hypocriticall . will you know whether your desire be true ? there are two signes thereof : constancy , and a conscionable using of the means : you have found these in you , doth this argument hold ? you doe not feel , therefore you have it not ? i know when you would have denyed such an argument : if that did follow , it should fare well with the reprobate , he hath no sense of the wrath of god , therefore he is not under it . elizabeth said , whence is it that the mother of the lord should come unto me ? surely from their christian heart . truly i could hardly have come to you , but that i thought i was bound in conscience , because i know you to be the servant of the lord : when you were well , if we should have come with proofs out of the word of the lord , you would have believed us . yes . why not now when your judgement is blinded ? oh , the iudgement of god ! call it as he calleth it , corrections . oh , my insensible heart ! oh , dead ! a dead man cannot perceive himself dead , and god quickneth the dead . oh , if he would enlarge my heart ! this desire is good ; but it is without savour . god in mercy will yeild you a comfortable rellish : consider i pray you ; whereas man may object , the lord is strong and terrible . it followeth , mercifull withall . but i am backward in seeking it . he is gracious , more forward then thou canst be backward : but i have provoked . him ; he is slow to anger : but my sinnes are great , but he is abundant in goodnes and in truth . the lord hath promised that he on his part will be our god , and we on our part shall be his people . for a while he commended him to god : shortly after returning , he prayed with him . cast your burthen upon god . he hath rejected me . who made you his counsellour ? secret things belong unto god , but revealed things unto us : will you make almanackes ? he doth manifest it : oh mine abominable bringing up of youth ! he withall groaned most deeply . if you had done as well as the justest man , you should stand in need of the merits of christ . i , or another may bring arguments , but it belongs to the lord to fasten them on the heart . i say to you as noah did to iaphet , god perswade iaphet , &c. what if your sinnes were as crimson , god can make them as snow . that is true of those that are capable . behold , we make your estate our own , we have part in your sorrow : who hath thus ( think you ) disposed our hearts ? god . and doe you think that he which causeth us to love you , doth not love you himself ? i fear i did too much glory in matters of private service to god . the neerer we come to god , the more we see our own vilenesse . this is the use which i make of it , blessed be god which hath not put our estate in our own hands , but kept it in his . the devil hath now winnowed you , and you think all is gone out , but god holdeth what is his . an artificer can distinguish drosse from the metall , cannot god his from yours ? well , with iob lay your hand on your mouth , and hold your peace , and so good rest have you : onely consider your comfort , though it be but small , whence it came , even from gods word and servants , no otherwise . when he returned again to take and give farewell , he began to complain : oh , great and grievous ! the lord knoweth what power he hath given you : a father will put a greater burthen upon a stronger sonne . but see the difference . when an earthly father or master setteth his on wo●k , they must doe it with their own strength ; but the lord setteth on work , and giveth strength to be not discouraged . you are now in your calling : oh , mine heart is miserable ! what then ? a father loveth his sonne as well when he is sleeping , as when he is waking . sir , i have known you heretofore , and although , if i were in your case , i might doe as you doe , yet i remain the servant of god , as you certainly are . the holy ghost calls to your remembrance what you have heretofore taught , and now heard : and although i shall be absent in body , yet shall i be present in minde . be not too covetous to seek abundance by and by . if iacob could say to es●u , i have seen thy face , as though i had seen the face of god , much more should you think so of the children of god that come to you . i thank god ( saith he ) he hath begun to ease me . he will in his good time . god grant . thus he took his last farewell . although vve depart from our friends in the way , yet vve shall meet at the end . one told master dod that he had uttered such words . now the lord hath made me a spectacle . whereupon he counselled one that attended on him , to be sparing in admitting commers in , or speakers , left his brain should be too much heated . a friend of his comming to him , asked him , dare your murmure and repine against god ? why should i so ? god be blessed . it is a signe of grace . but i have no meanes . you have had them offered . but not given with effect . they shall , i doubt not . god grant : but i doe not feel it . he received a letter from a friend very respective , and much respected of them both : wherein were written these very words : " i heard , i know not hovv true , that our dear christian friend mr peacock is in great danger : which hath much greived and afflicted my heart , and vvrung from me very bitter teares . if his extremities be such , his tentations are very like to be fore . tell him from me ( as one vvho did ever , with dearest intimatenes knovv and converse with him ) that i can assure him in the word of life and truth , frō a most just and holy god , whose minister i am , that he is undoubtedly one of his saints , designed for immortality , and those endles joyes in another world . " when it was read to him ; at those words i can assure him , &c. ( he said ) oh , take heed , take heed ; doe you think he vvould or durst assure you , unles he knew on what grounds ? i did deceive my self , now god hath revealed more . another time one requested him , that he would make his friends partakers of the least comfort that the lord bestovved upon him , as they had been partakers of his grief . if i had it , i would willingly communicate it . search and take notice of the least . how should i have any , since god denyeth the means ? doe you think sense is a fruit of faith ? yes , at this season , although the husbandman hath sown much , yet he seeth nothing above ground . applications doe not prove , hold your peace , my heart is broken . then the promise is yours . i would gladly ask you one thing , now you will ask twenty . doe you seek for grace in your heart ? i cannot . how then can you know whether it be there or no ? it is dead . the lord in whose hand the disposing thereof is , dispose it for your good and his glory . i thank you . what doe you think of that place , whose sins you remit , they are remitted , &c. you know how farre they may goe . howsoever , sir , the bargain is not now to be made between god and you . shortly after came one whom he much esteemed . oh i love ( said he ) your company , for the graces in you , and much more to the same purpose . suddainly he brake out into this ejaculation , oh god , reconcile me unto thee , that i may taste one dramme of thy grace , by which my miserable soul may receive comfort . one secretly willed that man to desire him to repeat it again . doe not trouble me with repetitions . there being a sermon , he bade them about him goe thither . after he called one , and asked him whether the preacher ( being acquainted with his course of preaching ) did use his accustomed divisions . he told one , satan had borne him in hand , and had deluded him : to whō the other answered , i hope that god will restore you as before , to glorify him here . no . no . yea , if you were weaker , i would hope notwithstanding . i desire nothing more . god be thanked , you have laboured carefully for his glory . i would labour after another fashion . in the night he prayed and repeated his belief . and after resting a while , he called these that watched with him , bear witnesse , i said not , i believe , but in generall , and as desiring that i might believe . one comming to visit him , asked him , how is it with you ? my minde was grievously puzzled with sundry distractions this night , but now i feel my burthen more light , i thank god . he was put in minde of that place , isa. . , , , &c. oh thou afflicted and tossed with tempests , and not comforted ; behold , i will lay thy stones with faire colours , and thy foundations with saphyrs ; and i will make thy windowes of agates , and thy gates of carbuncles : and all thy borders of pleasant stones , &c. for a little while i hid my self from thee , but with everlasting kindnes will i have mercy on thee . he lifted up his eyes : thereupon being asked what the lord did say to his soul , that had long refused comfort ? take heed , be not too bold , look to the foundation . and then prayed . lord grant me the comfort of thy deliverance , and forgive me my foolishnes , that i may praise thy name . then he complained of his idle speeches . upon the sabbath day one came to him , willing him to put his hand to a note of certain debts . this is not a day for that . we will goe to sermon . god speed you . now you cannot goe to church to serve the lord , i pray him to come to you . amen . he hardly suffered any to stay with him . at evening one did read something to him in master downams warfare , and asked him , doe you think it to be true ? yes . therefore you must not trust your sense : what not such as mine are ? but i will not now dispute . when they were helping him up and putting on his cloathes ; upon some occasion one said to him to this effect : a childe will not much grieve at the laying aside of an old coat , when he hath a new made , whē you shall put on that , there shall be no longer nakednes , the resurrection will amend all . to those that die in the lord . no doubt you will dye in him , having lived in him . i have answered you before . but i would not believe you in that case . the next day a friend of his being to goe forth of town , asked him , whether he would have any thing with him , for he was to leave him , and knew not whether ever he should see him again here . look to your calling , that it be as well inward as outward . he counselled another ; to be stirring for the glory of god . to one standing by , he said . i am thinking . what ? on a form to get grace . put your trust in god . so i doe . i omit how , and tell you that with great patience , he continually submitted himself to advise in any means for his good : in putting his temporall estate in order ; he dealt mercifully with his poorest debtors , yea , with some which might well pay it . his worthy patron ( for so he often called him ) whom for honours sake i name , sir robert harley , sent his man to him with some aurum potabile , together with a book which a doctour had made in the praise thereof . comming to him , and asking him how he did , oh ( said he ) if it would please god that i might live with him . anon after he said to one , i have been thinking of arguments by which i might pleade my cause with god , and i have found : but what if dying thus , i should be judged an apostata ? man is not the judge at whose tribunall you must stand or fall . there came in many of our cheif fellowes . one of them requested him to make confession of his faith willingly . but i would think of it first . musing awhile , he called them . truly my heart and soul have been farre lead , and deeply troubled with tentations and stings of conscience : but i thank god they are eased in good measure : wherefore i desire that i be not branded with the note of a forlorne or reprobate : such questions , oppositions , and all tending thereto , i renounce : now help me , and put me in minde . what doe you think of your former doctrine ? most true : in it i have lived , and will dye ; i have not dealt hypocritically in it . are you willing to die ? truly i will tell you : my patron who of late sent me potable gold , hath taken order that i might live with him contentedly in the ministery : but i submit my self to the will of god . doe you desire the glory of god , and the salvation of your brethren ? most : help my memory , what mo●e ? doe you forgive all wrongs ? yes , and desire that mine may be : and now i thank you . sir , i remember a thing wantonly done towards you , pointing at one present . you sent me a knife for a new-years-gift ; and i tyed two verses to it , and sent it back : i pray pardon me if any thing — for mine unconsiderate speeches in the time of my tentations , i heartily and humbly ask forgivenes . you did then ( saith one ) seem to rely somewhat upon inherent righteousnes , as if you sought in your self whereby you should be saved : indeed we knew your conversation to be unreproveable : no i dare not affirm it : i trust in nothing but in the name of iesus . have you any certainty in him ? i would not be pressed to a particular assurance in this grievous agony . we desire you to inform them that shall come unto you of your estate . my unability is great : they then praied , . giving god thanks , that whereas before they had craved his mercy for his servant , he had heard them , and manifested to his glory , how he never forsaketh his : and besought him , because he knew the malice of the enemy , to perfect his good work , and not suffer him to be tempted above his strength . now , sir , we tell you one thing to your comfort , we never heard you speak any thing against god or man , thorowout the time of your visitation , but wholly against your self . i have been bold thus to argue with god , if he hath shewed mercy to such and such , why should not i likewise have hope ? he complained once , how , while he was visiting the sick , ( in which work many poor souls found the ready mercifulnes of his heart , and now feel a great want ) he lighted upon doubts ; which that he might more fully satisfy , when the like might be moved , he studyed too earnestly . one brought him a note book which he had lent . ( alwayes willing to communicate what he had most private ) here is a book ( said he ) of great pains , &c. to a stranger , a worthy gentleman that came to visit him , he said , the lord is mercifull to me , and i have cause of rejoycing , &c. afterwards a reverend governour came to him , to whom he complained of his sinne and misery . you look not ( said he ) for any thing in your self . no , for nothing . you would amend if you had space . oh if i had — certainly — think on this . as the lord hath heard the ejaculations and grones of your spirit in your infirmity , so he will now . if he will be glorified by your life , you shall live ; submit your self to him , let him choose for you . my faith is weak . all , you know , are here but in part , you desire notwithstanding to runne to that which is perfect : so you may see how low many have been brought , some ( said he ) have been idolatours , was not manasses such an one ? yes . and behold gods servants from the beginning of the bible to the end , they have slipped . lot had shrewd slips , but yet here the testimony of the apostle of him ; he was just and righteous . you have been wearied and heavy loaden . yes . for such is the end of christs comming : your desire is a token of favour : for by how much the neerer we come , the more we thirst . think now on his loving kindnes ; he hath begun , and he will finish whom you have served . i did endeavour , but vile imperfections , &c. it is our greatest perfection here to see our imperfections . shortly after came to him many young gentlemen , to whom he said , live in gods fear , that you may die in his favour : otherwise the oxe and the asse will condemn you ; i spent my time foolishly and prodigally . you have ( said one ) remembred that sufficiently ; remember also christ . that is true , christ is to be remembred , and our sinnes to be remembred also . the night following , which was wednesday night , the sun of righteousnes spread gracious beams at his setting , which were comfortable tokens of a glorious rising . his last swan-like song , as he uttered it , was pen'd by some as he uttered it . one comforting him by his bead-side some two houres or more before his death , he brake out into these speeches ; quid de salute mea sentiam expectatis ut explicarem : usque adeo indulget deus ijs quos semel dilexerit , ut eos nunquam deserat , atque ideo me in coelos transiturum pro certo habeo : felicissima sunt ea vincula in quae me conjecit deus benignissimus ; you all expect that i should declare what i thinke of my own salvation : god is so indulgent to those whom he hath ever loved , that he never forsakes them , and therefore i am assured i shall goe to heaven : most happy are those fetters into which i was cast by a most mercifull god . one telling him , you have fought a good fight , &c. he said , expetit , expedit ut contendam ad coelum ; tollite , tollite , eripite , eripite , ut coelum adeam : deus indulget ingenuitati bonorum . it is requisite , it is requisite that i should contend for heaven : take me up , take me up , carry me hence , carry me hence , that i may go to heaven ; god doth cherish the ingenuity of the good . being put in minde of gods mercy towards him , he made answer : oh , the sea is not so full of water , nor the sunne of light , as god is of goodnes , his mercy is ten thousand times more . being likewise remembred of gods goodnes towards him , in filling his heart with such comforts , after so great tentations , he said : i doe ( god be praised ) feel such comfort from that : what shall i call it ? agony , saith one , nay , that is too little : that had i five hundred worlds , i could not not make satisfaction for such an issue . being moved to lift up his heart in token of thankfulnesse unto his god , he uttered these words : what , shall i extoll the magnificence of god , which is unspeakeable , and more then any heart can conceive ? nay rather let us with humble reverence acknowledge his great mercy : what great cause have i to magnify the great goodnes of god , that hath humbled , nay rather exalted such a wretched miscreant of so base condition to an estate so glorious and stately ! the lord hath honour'd me with his goodnes : i am sure he hath provided a glorious kingdom for me . the joy that i feel in my heart is uncredible . he made likewise protestation of that which he alwayes before taught against justification by inherent righteousnes , and appealing to the knowledge of some there present , what he continually maintained , in that ( saith he ) i still remain a protestant . after three chapters read to him , revel. . revel. . rom. . oh , ( saith he ) they be glorious comforts : will you have any more read ? yea , a psalm , if you please , and named the . one beginning to read it , he desired that it might be sung : one asking him , will you sing ? yea , said he , as well as i can . the psalm being sung , afterwards the . of iohn was read unto him : one comforting him by applying to him that in particular , which christ in generall performed for the good of the faithfull , he said , blessed be god , very often , i am a thousand times happy to have such felicity thrown upon me , a poor wretched miscreant . after a little rest , lord iesus ( said he ) unto thy hands : lord receive my soul , lord lift thou up the light of thy countenance upon me , and be mercifull unto me . then very weak he repeated the lords prayer twice , and his belief once very plainly , and distinctly with a strong voice , to the great admiration of the hearers : so he slept in the lord . december . anno . the post-script to the reader . this copy of m. boltons , and intended by him for the presse , was by m. edward bagshaw ( overseer of m. boltons will , and specially intrusted for the printing of it ) delivered about nine years since to m. george miller , printer of m. boltons works , to be by him printed , as he had done his other books , m. miller carried it to the licenser , who kept it long in his hands , and at last refused it , as too precise for those times : while it was in the licensers hands , one m. milburne of intimate acquaintance with him , got a copy of it , and printed it about five years since : but upon examination , the transcribed copy was found imperfect , and by that means the book proved unsaleable . when this present copy was almost printed , m. miller had notice of such a book , and not before . this is thought fit to be made known , that the reader might understand that this present copy is the onely true approved copy , and licensed by an eminent divine of the assembly , as a fit and usefull book for these present times . finis . imprimatur edm. calamy . notes, typically marginal, from the original text notes for div a e- dr ayer provost of queens colledge . * this conclusiō was tasteed on him before , which now he ●●●fts off . m. dod. m. bolton . dr ayery . the testimony of the everlasting gospel witnessed through sufferings. hubberthorn, richard, - . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (thomason e _ ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing h thomason e _ estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; :e [ ]) the testimony of the everlasting gospel witnessed through sufferings. hubberthorn, richard, - . atkinson, christopher. lancaster, james, d. . tofte, thomas. , [ ] p. s.n., [norwich? : ] caption title. signed on p. : a servant and a witnesse of jesus in the bonds of the gospel of christ, and a prisoner in norwich castle, richard hubberthorn. includes charges by the mayor of norwich, thomas tofte, against james lancaster and christopher atkinson, quakers imprisoned in norwich, and their responses. imprint from wing. annotation on thomason copy: "decemb: ". reproduction of the original in the british library. eng prisoners' writings, english -- early works to . suffering -- early works to . a r (thomason e _ ). civilwar no the testimony of the everlasting gospel witnessed through sufferings.: hubberthorn, richard b the rate of defects per , words puts this text in the b category of texts with fewer than defects per , words. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion the testimony of the everlasting gospel witnessed through sufferings . we the prisoners of the lord who are called and chosen to this work of the ministery of the gospel of ghrist , and to bear testimony to the truth , which freely we have received , and do freely declare ; and do covet no mans gold nor silver , nor meat , nor drink , nor apparell , god is our witnesse , whose honour and glory we seek , and not our own , but do labour in the lords work , being chargeable to no man , but this doth the spirit of god testifie to us dayly , that in them that receive our testimony , and in them that persecute us are we a good savour unto god , both in them that believe , and in them that perish , and that we may finish our testimony and work of the ministry committed unto us , we love not our lives unto death , but are reviled persecuted , and shamefully intreated by this perverse generation , who have no law to act any thing against us by , but their own wils , for the law of god doth witnesse us and our ministery to be of god , and for setting up righteousnesse in the earth our ministery is ; and they who do act against the servants of the living god , do act against god , for the law of god which is perfect , we witnesse to be fulfilled in us , who are come to the ministration of the spirit , and through the law are become dead to the law , and by the spirit we come to know sin , which raigned till the law came which is perfect , which taxes hold upon every transgression ; and christ we witnesse the end of the law , who came to finish transgression , and make an end of sins , and where there is no transgression proved , there can be no law added , and we who suffer here in norwich , there is nothing proved against us that comes under the breach of the law : for as i was moved of the lord , i came to wymondham , and in the meeting house , when the priest had ended , and all the people silent , i spoke the word of the lord to them , in love to their souls , and for the deliverance of the seed of god out of captivity , and for this i was sent to bridwell , and the next day being called before the magistrate , but nothing was proved against me , though he accused me of something which i spoke not , nor none did prove it against me , and he himself confessed that he did not hear me speak that he accused me of , though he himself was in the multitude , and heard as the rest did . then he asked me if i would promise him not to come in the publick meeting house again in the like manner , and i should have my liberty to meet in town , or where i would : i answered , if i was moved of the lord to come thither again , i should come , and when i did transgresse or do any wrong , let him add the law upon me , for there is no law in the nation that doth binde any from coming to the publick meeting house , who come in the same manner as i did , to declare the word of the lord freely to the people , then in his will he made a mittimus , and sent me to prison , and the next day by his own warrant discharged me of all that was laid to my charge in the mittimus , and yet i am kept in prison nothing justly being charged against me , having suffered imprisonment above ten weeks , and since i was committed was called before the magistrates , and the maior , and before the committees who sit as ministers of the law , and nothing they could finde worthy of bonds , nor that i had broken the law , yet did not set me at liberty , but keeps me still in prison , and i being shut up in a hole amongst thieves , and not suffered to have my liberty publickly ; i am moved of the lord to declare it publickly , that all rulers , magistrates and people in the nation may see that in stead of the law , persecution is acted , where three of the servants of the lord is now imprisoned in norwich , one because he would not promise to come in the steeple-house again to declare the word of the lord ; and another is committed by a mittimus , and the substance of that charged against him in it , is , that he said , he came to declare the truth , and another because he declared against him and ungodlinesse openly in the streets : oh , be ashamed all the powers of the earth , who have set your selves against the mighty power of god , who is now coming to discover you , and lay you naked , who by the light of god are seen , and to the children of light are made manifest , though your deceits hath laid hid and covered long , both priests and magistrates : but now are ye discovered by the light , and the life is come to try you , and now you are found to persecute the saints , which you professed your selves to be , till you were proved and tryed by the light , as now you are ; praises eternall be to the lord god for evermore . now these things being acted in the name of the law , and the present government , and lord protector , and rulers and heads of the nation , being ignorant of what tyranny and persecution is acted privately in their names ; therefore i am moved of the lord to declare it publictly , that the heads and rulers of the nation may see and consider whether any such tyranny be protected to be set up in the nation instead of the law of justice ; for the innocent doth cry for equity and justice in their courts and sessions , but in stead thereof tyranny , persecution , and cruelty , so having discharged my duty in clearing my conscience to you before the lord : the sin lyes at your doores , who hath a power put into your hands , if you do not improve it in breaking the bondes of wickednesse , and setting the oppressed free : for the law of justice and equity we own , and have desired to be tryed by , but are denyed it by those called justices of peace : and here to you and all the world we declare the truth , and are not afraid of the faces of men , who would devour us , for we have no mans person in admiration for advantage nor self ends , but in plainnesse and singlenesse of heart declare the truth , respecting no mans person , but do honour all men in the lord , but not with eye service as men pleasers , but in singlenesse of heart do we all things as unto the lord . a servant and a witnesse of jesus in the bonds of the gospel of christ , and a prisoner in norwich castle , richard hubberthorn . norwich , these are to require you to to take into your custody james lancaster herewith sent , who lately came to this city from northseal , in the ●land of walner in lancashire , and can shew no lawfull cause for his coming hither , but onely to declare the truth ( as he cals it ) and did in the publick market place in this city , gather together a great company of rude and idle people , to the disturbance of the peace of this city , and him safe keep untill he shall be delivered from thence according to the law , and hereof fail not : this th of december , to mr edward hunt keeper of the common prison in the said city . thomas tofte maior . ansvver . the cause of my coming i did declare before one of your justices called , and was examined before him ; i told him it was to see a friend in the castle , who was prisoner there , and after i had been there with him was moved to go where their minister of the law , called , was sitting in a house neer the castle , who said little unto me , because it was undenyable that a spoke , who own justice , and reasoned with the people in the same room of the things of god , and so came and was passing out of the city a quarter of a mile , the word of the lord came to me , thou must go back again , and witnesse forth my name in their market among the people , and at his command i was obedient , and went and declared forth that was given me to speak amongst them , which made the people astonished , and many did follow me as you call them , rude , in running to hear the truth declared forth in the market , as the apostle of christ , who reasoned in the markets dayly , and went from city to city , preaching the gospel of the kingdom , and were persecuted from city to city , this is called disturbance now as it was then , and what peace did i break , going on declaring forth the truth , which none could object against that heard it , and by your officers called , as he said , he might know the ground why i spoke so , and shewed him i was commanded of the lord , and being brought by him before one justice called , was examined , and could not find me by his law a transgressor , and bade him carry me to the maior , and he did so , and he did examine me upon the grounds of my faith , and of my outward means , where it was , and what quantity it was , and being not ashamed , declared my self at full to him of both , as it will further appear by an examination before the rulers of this city , and so by the maior , as aforesaid , am here in their bonds and imprisonments doth abide me in obedience to the commands of the same that paul was guided , and so by the same generation of rulers as was in those dayes am i here a sufferer , and to die , if i be called to it , for a testimony of a good conscience , and in the market i cleared my conscience in witnessing forth the truth , christ jesus the light of the world , who hath enlightened every one that comes into the world , and cald people to repentance , and said the mighty day of the lord was coming , let all flesh dread and fear before him , and bade them take heed to the light of christ in them , which shewed sin and evill in them , loving it theere was their teacher ; hating it there was their condemnation ; this was the word of the lord sent by me , which was no peace to earthly hearts and minds , but a sword , as christ saith , and this was disturbance of the peace of the city of norwich called , by the rulers , who now am in their bonds for this declaring , let all judge what peace it is they live in , when the word of the lord disturbs them : but to that of god in all consciences am i sent to speak , which is his own witnesse against transgression in man , and by it man sees his transgression , and acting contrary to that , there is mans condemnation ; but who as loves it , the light of christ in the conscience , their deeds are brought to it to be tryed , that they may be made manifest , and here is the wicked nature disturbed , and judged in the particular , and they are called disturbers , in whom the light of christ doth guide in the generall , and to that which doth disturb the wicked nature do we speak , that sin and unjust dealing may be confounded , and the soul brought from under it , that god alone may be glorified , to whom honour and glory belongs . a servant of the lord to exhort people to the light of christ in them , that they may be turned from their dark wayes they lived in , to serve the living god in spirit and in truth . james lancaster . from norwich the . of the . month . an episte written in the bonds of the gospel , to be published abroad amongst the inhatants of england , rulers , magistrates and people . i a prisoner of the lord jesus christ , doe unto all the world clear my conscience in the presence of the lord , and am free from the bloud of all men , who seek the bloud of the innocent , and by the wickednesse of the deceitful hearts , would insnare the simple , and number them amongst transgressors , who are not found in any transgression , but are set free by the son , and are heirs of the promise , according to the will of god , who hath called me out of the world to testifie against the world , that their deeds are evill ; and for the same am i hailed before the judgement seats , against whom there is no law , for in the law of god , which is according to that in every mans conscience , doe i abide , and am free from all bondages , and lawes without , that are acted in the will of man , and by such a law is the innocent persecuted , and cast into prison , to suffer amongst the transgressors , that the scripture might be fulfilled upon them as christ said , as they have done unto me , so shall they doe unto you , the servant is not greater than the lord , john . , , , . and this we are witnesses of , and are brought to suffer for his name sake , and am not onely willing to suffer , but to die for the testimony of jesus : though all the chief priests and rulers . which are not called by the law of god , as the ministers of god , and of god , were , but doe seek to insnare and bring into bondage that which god hath set at liberty , for it is the same nature that doth imprison the seed within , which doth imprison and persecute the servants of the lord , in whom the seed is raised up without in the saints : and whereas i am sent to the goale of norwich by a mittimus by the hands of the rulers , i am moved of the lord to clear my conscience unto all the world , that i am free and not guilty of what they lay to my charge , though by it they seek to persecute . the mittimus : norvvich . these are to require you to take into your custody the body of christopher atkinson herewith sent , who lately came into this city from kendall in westmerland , and can give no account of his livelihood , nor shew any lawfull cause of his coming hither , but onely to declare the truth , as he calls it . tho. tofte mayor . ansvver . to these things , for which i am accused , and am imprisoned by the rulers of this city , i am bold to declare the truth , that out of countries and kinreds hath the lord redeemed me , and called me forth to declare his name abroad , for which cause i am apprehended as a vagrant , though my habitation and being is known in the earth , and for declaring his name abroad who hath thus called me , am i brought before rulers , and cast into prison for testifying the life and power of that which they themselves professe in words , who thus imprisoneth and persecuteth the righteous seed of god where it is brought forth . and here let the rulers of norwich be witnesses against themselves , that they are of that generation that put our lord jesus christ to death , by a law in their own wills , contrary to the will of god : and what would they have said of christ , who had no habitation in the earth , no not so much as to lay his head , if they had been in his dayes ; by this law he might have been persecuted and imprisoned , and him they doe persecute and imprison , in so much as they doe it unto the least of his , they doe it unto him , as it is made manifest ; and if they had been in the times of the apostles , whose words they doe professe , would they not have persecuted them by this law , who said they had no certain dwelling place , cor. . . and the world was not worthy of them , and such doe they persecute now as are redeemed from the world , and by it suffer continually . cain was a vagabond , who slew his brother , and such as live in anger and envy , such hath no habitation in god , but such actions and beastly nature we deny , and are redeemed from such things , and our habitation is in god ; and here let the rulers of norwich stop their mouthes and be ashamed , who are found persecutors of the saints of the most high god , without the breach or colour of any law , or any transgression said justly to our charge , who are free born english men , whose country and habitation we declared , and yet in their mittimus doth deny it . and whereas i am accused of gathering multitudes of rude people together , it is false , as the city of norwich shall testifie , for i was quietly in a house with them that were my friends , and i did not goe forth into their streets , but the rude multitude came in , which they and the priests call christians , and broke the peace , and this the mayor of the town came in and saw , who said , there was no revelation now , but of the devill , and so denyeth both christ and the scriptures , which saith , no man knoweth the father but the son , and he to whom the son will reveal him ; now let all judge whether he be fit to rule for god , who denyes the covenant of god , who gave him for a covenant and a leader to the people , and the maior coming in to our meeting , where the rude multitude was , as he cals it , had nothing where of to accuse us , but desired me in love to come to him the next day , which i did , and by a warrant without any examination , i was sent to prison for a time , till i was called to examination again , being free from the breach of any law am i here retained in prison for witnessing forth a good conscience before god and man , thus to all the world have i cleared my conscience in the presence of the lord , that what i suffer is for righteousnesses sake , without the breach of any law , and so i remain a sufferer this day for the testimony of jesus who am a servant to the truth , and a friend of israels commonwealth . whose name in the flesh is christopher atkinson , a prisoner of the lord in norwich . from the gaol of norwich . . finis . an exhortation to charity (and a word of comfort) to the irish protestants being a sermon preached at steeple in dorsetshire, upon occasion of the collection for relief of the poor protestants in this kingdom lately fled from ireland / by samuel bold. bold, s. (samuel), - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing b estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) an exhortation to charity (and a word of comfort) to the irish protestants being a sermon preached at steeple in dorsetshire, upon occasion of the collection for relief of the poor protestants in this kingdom lately fled from ireland / by samuel bold. bold, s. (samuel), - . p. printed for awnsham churchill, london : . reproduction of original in huntington library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and 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bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -- n.t. -- romans viii, -- sermons. suffering -- sermons. sermons, english -- th century. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - robyn anspach sampled and proofread - robyn anspach text and markup reviewed and edited - pfs batch review (qc) and xml conversion an exhortation to charity ( and a word of comfort ) to the irish protestants . being a sermon preached at steeple in dorsetshire , upon occasion of the collection for relief of the poor protestants in this kingdom , lately fled from ireland . by samuel bold , rector there . london , printed for awnsham churchill at the black swan at amen-corner , mdclxxxix . an exhortation to charity . rom . viii . . for i reckon , that the sufferings of this present time , are not worthy to be compared with the glory which shall be revealed in us . our blessed saviour hath discovered very much plainness , ingenuity , and candour , in propounding his religion to the world , and offering it to peoples acceptance . and he hath manifested singular love and faithfulness towards his disciples and followers ; more particularly with reference to the sufferings and inconveniences to which they may be exposed on his account , and for the sake of their religion , whilst they are in this world. he doth expresly warn those , who have a mind to espouse his faith and religion , of the discouragements which may be in their way ; assuring all those who will follow him , and give up themselves to his government , that they must look for troubles and disturbances . he tells them plainly , they must not dream of ease , and worldly prosperity , and of going to heaven on a carpet-way ; that so they may duly weigh matters ; and ingage in his cause , with a disposition of mind suited to a suffering-estate , since they must pass through many tribulations into the kingdom of god. and as he hath plainly told us , what we must expect and prepare for if we will be his disciples ; so his love to , and concern for his people , doth wonderfully appear , in that he hath made such plentiful provision for their support and encouragement against all the hardships and difficulties they may be called to grapple with . he assures them of sufficient assistance and comfort , during all their conflicts and trials , and of such recompences afterwards as are enough to blunt the edg of all instruments , and abate the force of all strokes which shall be imployed against them , as they are ingaged in his cause . he will protect and animate , and bear them out in all that can befal them on his account . he will give them his holy spirit to support , comfort , and refresh them in the most furious and outragious attaques of their adversaries . he will resent all that is done to them , as done to himself in person . he will most certainly be avenged of all those who shall any way wrong and injure them . yea , he will honour , reward , and crown their patience and sufferings in the end , with an inheritance and glory which doth unconceivably overbailance the weight of all those pressures , under which they may at present groan and be uneasy . and he gives such full and large assurances of those rewards with which he will recompence the sufferings of his people , that whosoever doth but duly consider them , and then compare this glory with the greatest sufferings which can possibly befal sincere christians during this present time , he may easily and certainly attain to a sound , strong , and satisfactory perswasion , that these present sufferings are unconceivably less than that blessedness is whereunto they shall be advanced . this is what the words i have now read unto you , do expresly instruct us in . where you may take notice of these two things : first , how much that glory , suffering believers shall be crowned and recompenced with , doth transcend all the sufferings they can be called to endure whilst they be in this world. secondly , the firm and solid perswasion our apostle had touching this matter . i reckon upon a due and thorow comparing of matters on each side , after a just computation , and casting up of all accounts ; having weighed and considered things impartially and faithfully on both hands , i am fully satisfied , i am firmly assured , i do rest settled in this conclusion , that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us . here are two points then to be briefly discoursed . first , that the greatest sufferings sincere christians can be exposed unto for their religion whilst they are in this world , do not bear a proportion with the greatness and excellency of that blessedness and glory with which they shall be recompensed in the next world. secondly , that this is so certain and evident , we may be satisfied and assured concerning it at present . first , the greatest sufferings sincere christians can be exposed unto for their religion , whilst they are in this world , do not bear a proportion with the greatness and excellency of that blessedness and glory with which they shall be recompensed in the next world. true christianity is so opposite unto , so destructive of , all the designs and interests of satan , and so contrary to the lusts and practices of ungodly men , the prince of darkness , and his adherents will undoubtedly do their utmost , to make the profession and practice of it , as uneasy and frightful unto people as possibly they can ; so that as long as satan remains unchained , or has any liberty permitted him ; and idolatry , superstition , wickedness and debauchery do prevail on earth , those who will approve themselves firm to the religion of their dear saviour , must expect many violent assaults , and that they shall be much molested and disturbed in their passage to another world , under the open profession and practice of the gospel-faith , and laws . but we have this incouragement , to persist and hold fast our integrity , to contend for , and continue in our christian faith and course , that let what will befal us at present , we shall be no losers , but extraordinary gainers , by our approving our selves faithful to our god , and to our religion , in the midst of the greatest sufferings ; for the glory which shall be revealed in us , will abundantly compensate for all the incommodious occurrences , and most penetrating instances which can at present happen unto us . let us now a little consider the sufferings which are incident unto us here for our religion , and then enquire a little after the glory with which we shall be recompensed hereafter , if we deport our selves aright under our present sufferings ; and then i will prove to you , that the greatest sufferings here do not bear a proportion to that glory . first , we are in the first place to consider those sufferings which are incident unto us at present on the account of our religion . and in general they are very great , considered simply in themselves , and they may be of long continuance , if compared only with the abode we are to make in this world : we may expect to suffer what can be devised and inflicted as the result of that malignity , hatred , and enmity , satan and wicked man have to our most holy faith. and therefore we had need be well provided with grace in our hearts , and to be expert in using the whole christian armour , that our spirits may not sink , nor our strength fail us in the evil day . but tho these sufferings may be great considered simply in themselves , yet very much of their horror and dreadfulness do depart as soon as we compare them with the glory which shall be revealed in us . the sufferings we are more especially here to take notice of , are those safferings we are exposed unto in this present life , on the account of the true religion , by reason of the perverseness and fury of wicked men , as irritated and employed by satan in order to the withdrawing of people from the profession of the true faith , and serious practice of real holiness , and the deterring of others from engaging themselves in this cause . these sufferings are all comprized in the word persecution . and here they should be considered in their most formidable dress , in their most frightful appearances . they may be reduced under these heads . . outward losses . we may on the account of our religion , be brought into such straits , that we must part with all our dearest and tenderest relations : we may be separated from the wife of our bosom , and the children of our affection , or see them inhumanly treated , and most barbarously used before our eyes . we may be deprived of all our estates , riches , houses , and useful accommodations ; heavy fines , pressing mulcts may be imposed on us . we may be reduced from plentiful estates , to the extreamest penury , nakedness and want : we may lose our liberty , and be forced into soul and loathsome consinement ; we may exchange convenient and delightful habitations , comfortable and pious conversation with religious friends and acquaintances , for deep and dark dungeous , and the horrible society of the vilest and most impious miscreants . . corporal pains . we may be called to sustain the keenest and most penetrating pains that envious and malicious ingenuity can devise : our flesh may be torn from us by piece-meal , our joynts may be wrack'd one from another , our bones may be broke in pieces , and all those tortures may be experimented on us , which can be occasioned by the uncivilized use of water , iron , fire , and the perverted mixture of all the elements . . reproach and infamy . we may be exposed to the scorn and contempt of all who are void of grace , yea who are loaden with ill nature , impregnated by popish principles . we may be accused and have the most detestable crimes imputed and laid to our charge : we may be publickly represented as the most execrable villains , and be made as the dung and off-scouring of all thing ; we may be lest open to the insolence and taunts of all who are destitute of civility and common breeding ; yea , who have learn'd to express hatred and malice in the most enormous instances of spitefulness and disgrace . . death it self ; yea we may be brought to die a great many deaths in one : we may be put to the most infamous , the most lingering , the most torturing , the most intricate sorts of death that can be devised : we may be brought to undergo whatsoever can be found out , whereby suffering and misery may be represented execrable , and set off with ostentation . in short , our sufferings may be very various ; innumerable instances of cruelty may be experimented on us , if possible , to the glutting and surfeiting of the truculent and insatiable adversaries of our faith. these may be often repeated , that so we may feel their whole force and keeness . our sufferings may be of long continuance , considered only with respect to the time we shall spend on earth . but yet let me note unto you ( by the way ) that tho all this may be possible , yet god doth very seldom ( if ever ) permit his single servants to be exercised with very numerous sorts of cruelty , and to be long continued under their trials . but whatever the designs of their enemies may be , he orders some way or other , that their sufferings shall be moderated either for kind , number , or duration . but let us magnify and raise the idea of horrible sufferings to the utmost , wherein they can possibly be inflicted on sincere christians here , yet their terror and frightfulness will in a great measure disappear , when duly compared with the future glory . which leads me , secondly , to enquire a little after that glory , suffering christrians shall be recompensed with hereafter . now concerning this glory , you may observe , . that it doth import the blessed and happy estate those who suffer for the faith of christ , and cause of true holiness , shall certainly be advanced unto in the other world. there is a most happy inheritance and estate provided for true believers , into which they are ordinarily to enter through sufferings and tribulations . it is purchased for them by the blood of the son of god , it is secured unto them by the promise of the faithful and true god , who cannot lie . actual possession is taken of it on their behalf by christ their head : and he is continually interesting himself on their account , and interceding for their admission into it . this is an estate of joy and pleasure , so sublime , so great , so excellent , that all the inheritances and delights of this world are but dung and filth when compared to it . here true christians will be advanced to that height , the greatest honours and priviledges of this world are less and more empty than shadows when compared with it . their macerated and abused bodies , will here be made conformable to the glorious body , of their dear saviour . all the powers of their souls will be mightily purisied and inlarged . here they will have all sorts of objects most exactly suited to their refined capacities , which can administer any delight and pleasure unto them . they will be free from every thing that can any way sully , intermit , or obstruct their perfect and most absolute satisfaction . they will injoy god and christ , all the happiness of heaven , every thing that can refresh , entertain , and please them , even all that is comprehended in those great and comprehensive expressions , in which the promises of the gospel are folded up . . it is an happiness which far exceeds all that we can conceive and apprehend at present : we may with reason enough use those words concerning it , in which the apostle describes the glorious mysteries of the gospel . eye hath not seen , nor ear heard , neither have entred into the heart of man , the things which god hath prepared for them that love him . when our thoughts and imaginations are raised to the greatest heights to which they can possibly be wound up at present , we fall unconceivably short of reaching to the great and excellent things those who suffer for the gospel shall fully enjoy . we may easily form notions of more excellent things than this world can afford , but our ripest and most elevated apprehensions of things great and good are as short of what believers will inherit , as the faint glimmering of the glow-worm is of the most shining brightness of the sun. our life and our happiness is yet hid with christ in god : now we are the sons of god , and it doth not yet appear what we shall be . . but it will be fully made known and revealed . sincere christians shall actually inherit what is at present too great and comprehensive for them to understand and conceive . this glory shall be revealed in them ; they shall actually partake of it : it shall be discovered openly to their comfort , and in the view af all their adversaries to their greater astonishment and confusion , luke . . it is called the glory which shall be revealed in us : glory in opposition to the shame and disgrace which may be cast upon us here . the glory which shall be revealed in us ; we shall partake of , and inherit the shining ravishing lustre and brightness of all the excellencies and perfections of that happy estate , which is now reserved for us , and shall hereafter be fully discovered in the kingdom of our god. thirdly , and now i am to prove to you , that the greatest sufferings which can befal us in this present time on the account of our religion , have not any thing in them which may render them worthy to be taken notice of , as a discouragement to us in our christian course , when we consider the glorious estate , unto which we shall hereafter be advanced . the greatest sufferings here do not bear a proportion with what we may warrantably expect . but that glory which shall be revealed will abundantly exceed all that is offensive and troublesome in the sufferings of this present time . for , . the greatest of these sufferings , yea , put them altogether , they do but touch our outward part , and affect our outward interests : they do not come near , they cannot of themselves prejudice our highest and chiefest concerns , our noblest and most excellent part. notwithstanding all that men may inflict and do , our souls will still retain their own liberty and freedom , our innocence and integrity , our inward peace and comfort will remain unimpared , firm and inviolable . hence our saviour doth so aflectionately warn us not to fear them , who when they have done their worst , cannot hurt our best part , but must leave our souls as safe , and our uprightness as firm and entire as ever . i say unto you my friends , be not afraid of them that kill the body , and after that have no more that they can do ; luk. . . but the glory which shall be revealed relates unto , and w●ll powerfully affect both our bodies and souls in all their parts and capacities . it will inrich and beautify both in all respects to unimaginable degrees . all the sufferings of this present time are not so much when compared to the miserie 's wicked men must endure hereafter , as the small scratch of a pin , is to the trouble and torment of a ranckling gangreen , and a wounded spirit together . the sufferings of this life , when compared with the future glory , do not bear the same proportion therewith , that the biting of a flea , or stinging of a gnat doth , with a whole age of pleasure and delight . . all the sufferings of this life put together , are not so great , but our thoughts may easily comprehend them , and add to them something worse than men can possibly inflict . indeed the most tremendous sufferings here are ordinarily less than our own apprehensions and fears do make them ; our own minds and suspicions do commonly create the most troublesome part of those sufferings we do endure . but this is certain , that our sufferings are never so great from instruments , but we can readily form notions of much greater . whereas the glory to be revealed is such , that when we have mounted as high in imagination as we can , we are much more defective in forming notions pleasing and delightful , answerably to what this glory doth contain , than we do hyperbolize in magnifying troubles and calamities , when our thoughts and fancies do most exceed realities . . the sufferings of this present time tho they may appear long , when considered only with respect to our continuance in this world , yet they are very short and momentary , if compared with the duration of that glory which shall be revealed . the sufferings we may sustain on the account of our religion can at longest endure but the time of that short stay we make here . they are but the sufferings of this present time ; they are at most of an uncertain and short continuance : weeping may indure for a night , but joy cometh in the morning ; psal . . . but on the other side , our glory will be endless and eternal ; so that on this account there is not so much proportion betwixt our sufferings and our glory , as there is between one minutes disturbance and an entire age , nay some thousands of years uninterrupted pleasure and satisfaction . the believer hath this advantage , that his annoying and troublesome occurrences will be of a very short continuance , but what is grateful and ravishing to him will be uninterrupted without decay , and without period . his sufferings on this account are not so worthy to be compared with his glory , as one minute is to be compared with the longest succession of ages . if need be that he be in heaviness ( he must suffer no more than is expedient , and shall be useful unto him ) his heaviness must be but for a season . if he must suffer , his sufferings must continue but for a while , a very little short time ; but his glory will be everlasting ; his inheritance is incorruptible , and undefiled , and that fadeth not away , reserved in heaven for him ; as soon as his earthly house of this tabernacle is dissolved , he is to enter into and take possession of an house not made with hands , eternal in the heavens . . the glory sincere christians shall inherit hereafter is so great and excellent , and doth so much exceed all their sufferings at present , that when it is duly apprehended by faith , it doth exceedingly abate and mitigate , and almost annihilate the force and malignity of all that can be inflicted on them at present . this glory apprehended by faith doth so fill them with comfort and joy now in the midst of their greatest sufferings , they can behave themselves , as if they did not perceive any hurt or inconvenience by all that is inflicted on them . they can and do rejoyce in the hope of the glory of god , yea , they do actually glory in tribulations also . they can rejoice and triumph that they are counted worthy to suffer shame for the name of christ ; yea , scorn to accept deliverance when they are tortured , that they may obtain a better resurrection . and if our perceiving and laying hold of this glory at present by faith , makes it so much to overweigh all our sufferings , when actually involved in them , how much must the glory it self in its full exhibition , transcend and exceed the sufferings of this present time. . the sufferings of this present time do contribute much towards our investiture in the future glory . so that considering our present sufferings under their best acceptation , they bear no more proportion to the glory that shall be revealed , than the means doth with the end. and the end must certainly be more excellent and worthy , than that which is but a means and instrument to bring about that end. our light affliction which is but for a moment , worketh for us a far more exceeding and eternal weight of glory . our sufferings ( you see ) when compared with glory , are but very short and light , the glory is far more exceeding , an eternal weight of glory ; it is not imaginary , as the biggest part of our sufferings are , but real and substantial . and these sufferings do contribute to the fitting of us for , and the conducting and bringing of us to this glory . now here i must acquaint you , before i proceed to the other part of the text , that they are not all kind of sufferings in this life , which will contribute to the conducting of people to that glory which shall be revealed . people may , by their vices , wickednesses , and immoralities , contract very much hurt , and grievous sufferings upon themselves . and these are so far from administring any relief , upon the consideration of a future glory , that they will rather fill with greater horror and confusion . and without particular repentance for the facts which have made way for such just and righteous punishments , they will but open a passage for the sufferers , into torments and punishments unconceivably greater , more insupportable and lasting than those be which they at present endure . therefore if we would have comfort and support in the sufferings which may be inflicted on us in this present life , from the consideration of the future glory , we must take particular care , that if we suffer , it may be really for religion , the protestant religion , the cause of the lord jesus christ . and that we bear our sufferings with a truly christian disposition , and frame of spirit . beloved , think it not strange concerning the fiery trial , which is to try you , as though some strange thing happened unto you . but rejoice , in as much as ye are partakers of christ's sufferings , that when his glory shall be revealed , ye may be glad also with exceeding joy . if ye be reproached for the name of christ , happy are ye ; for the spirit of glory , and of god , resteth upon you : on their part he is evil spoken of , but on your part he is glorisied . but let none of you suffer as a murderer , or as a thief , or as an evil doer , or as a busy-body in other mens matters . yet if any man suffer as a christian , let him not be ashamed , but let him glorify god on this behalf , &c. blessed are they which are persecuted for righteousness-sake ; for theirs is the kingdom of heaven — rejoice and be exceeding glad ; for great is your reward in heaven . more particularly our sufferings will contribute much to our future happiness , if they be inflicted on us . first , for the true faith. secondly , for the purity of god's worship . thirdly , because of our strict and faithful ordering of our lives and conversations , by the laws and precepts of the gospel of christ . first , for our firm adhering unto , and regular contending for that true faith which was once delivered unto the saints . satan hath made it a great part of his business to put men of corrupt minds on the adulterating of the christian faith. he hath sometimes prompted them to endeavour to depreciate , and almost annihilate some of the main fundamental articles of our religion : sometimes he hath furnished them with new notions , and then put them upon the assuming to themselves an authority to impose what he and they together have coined as articles of the christian faith. now those sufferings which are inflicted on us , by the evil and potent adversaries of the truth , because we will not renounce and part with the plain and obvious doctrines of the gospel , nor own an authority in the church directly opposite to christ's , nor espouse and entertain the traditions of men , for the doctrines of god , have a plain tendency to dispose us for , and to give us a just claim , by virtue of the promise of our blessed saviour , to that glory which shall be revealed . secondly , for our just and zealous concern for the purity of god's worship , satan and his instruments have endeavoured , with all their cunning and might , to corrupt the worship of god , by rejecting ( at least ) some parts of his institutions , strangely altering and defacing some essential parts of his service , and annexing idolatrous and superstitious observations unto that worship god hath appointed , whereby they have done as much as they could , to render his worship and service altogether ineffectual to those blessed ends and purposes for which they were intended ; and have changed the truth and substance of devotion , for meer formality , and a number of ostentations and pompous , though very ludicrous and pernicious , rites . now again , if we suffer because we have a just zeal against idolatry and superstition , because we will accurately observe all god's institutions in every one of their parts ; and because we will , as near as possibly we can , perform every part of his worship , in the way and manner he prescribes , then our present sufferings will conduce much to our future glory and happiness . thirdly , as every article of the christian faith , and every part of the gospel-worship , is admirably adapted to engage us unto , and promote us in the leading of a very strict , holy , and exemplary conversation ; so all the corruptions of faith and worship , which have been vigorously advanced in the christian world , have had a direct tendency to open a way , at long-run , to the abounding of debauchery and immorality . this is very apparent as to all those instances in the church of some whereby she hath corrupted in her communion the gospel-faith and worship . it is real holiness in our lives , and a strict conforming of our several practices to the rules of the gospel , which doth most oppose and weaken satan's interest in the world. and it is against this that he principally levels all his designs . though many of his artisices seem at the first view , to aim more immediately at something else , and therefore are ordinarily propounded in very winning terms , and are glossed over with very hypocritical and deceiving colours ; yet whenever he succeeds , it is demonstrably evident , that to supplant the power of godliness , was his chief intent , as the fatal and ultimate result of all his wiles . it is the malignity and hatred wicked men have to the power of religion , which makes them to exert so much violence and cruelty against those who dare not allow themselves in the liberties they take , but do conscienciously endeavour to approve themselves unto their god , by a constant and diligent attendance to those laws and commandments he hath given them . if ye were of the world , the world would love his own ; but because ye are not of the world , but i have chosen you out of the world , therefore the world hateth you . they think it strange that you run not with them to the same excess of riot , speaking evil of you . let us therefore take care so to govern our selves , that our conversation may become the gospel of christ , and that we may walk worthy of that high vocation whereunto we are called , and that in every thing we may adorn the doctrine of our god , and of our saviour jesus christ . let us see to it , that our lives may in all their parts bear some proportion with the purity and tendency of our faith , the doctrines we own and profess , the promises which are laid before us for our incouragement , the example our blessed saviour himself hath given us , and the great things we tell the world , we expect , and hope for ; that so if we suffer here , it may be evident we suffer , because we will not be conformed to this world , but are transformed by the renewing of our minds , and do approve what is the good , and acceptable , and perfect will of god. and then we may expect , that as the sufferings of christ do abound in us , so our consolation also shall abound by christ . we may then rest assured that our present sufferings shall be recompensed with a glory which shall unconceivably exceed all that is troublesome and afflicting in what we sustain at present . if we suffer because we will not make shipwrack of faith and a good conscience , because we offer unto god more excellent sacrifices than others ; and because it is our care and business to walk worthy of our god , unto all well-pleasing , to be fruitful in every good work , and increase in the knowledge of god , we may certainly attain to be of such a temper as the apostle here discovers in the text. we may arrive to make the same determination with our selves he did , and reckon , that the sufferings of this present time , are not worthy to be compared with the glory which shall be revealed in us . which leads me to the second point i took notice of from the words , viz. that sincere christians may at present be throughly assured , that the sufferings of this present life , do not bear any proportion with the glory they shall be recompensed with hereafter . they may , upon a due weighing of the sufferings of this present time , and a future glory together , attain such a full conviction of the huge advantage the glory they shall be rewarded with , hath , above all the sufferings they can at present endure , as will mightily dispose them to bear with great equanimity , and encounter with wonderful fortitude , all the uneasy and frightful occurrences unto which they can be exposed in this world for the sake of christ , and on the account of their religion . we have in the text the sedate and deliberate judgment and determination of one , who was as throughly accomplished to speak to this point , as any meer man could be . he had experienced the sufferings of this present time , in as abundant measures , and to as high degrees as any man ; he felt all the smart and pain that sufferings could produce . he had taken a view of cruelty in its most various and terrifying forms and shapes ; and had looked further into the future glory , than any pious soul can ordinarily see , whilst it carries along with it this mortal clog . so that here we have the conclusion of one , who experimentally understood both the nature and extent of a believer's sufferings and glory , better than any other person upon earth . you may read an account of his sufferings in cor. . , &c. and you may guess how sit he was to make a judgment concerning the future glory , from what he himself had experience of , as he reports it himself in cor. . . but if we had not so express a testimony concerning this business , from this apostle ; yet if we will but compare the greatest sufferings which have been inflicted on sincere christians in any age of the world , or the greatest sufferings we can imagine possible to be inflicted by men , with those excellent accounts the scriptures do give of the future glory ; and withal remember how short all intelligible words do fall of expressing and describing this glory to the full ; that common principle of reason which directs and enables us to judg of , and determine the difference there is between inferior matters , when presented to our consideration , must necessarily prompt us to conclude , that present sufferings do not bear a proportion with the promised glory . if we compare these matters with sedateness , and approve our selves impartial , reason it self , as assisted by the holy scriptures , will as certainly direct us to conclude for the future glory , as it will influence and authorize us to determine , that a massy mountain is more ponderous than a light and almost imperceptible feather . we hugely wrong our selves , and injure the interest of piety , in that we wave the due comparing of matters , and do not so diligently , and with such consideration as becomes us , set the incouragements we have to virtue and holiness , in a just opposition to whatsoever may be pretended a discouragement thereunto . did we compare aright , eternal inheritances with temporal occurrences , and the uncertain , unsatisfying , short-lived honours , pleasures , &c. of this world , with the certain , constant , uninterrupted , endless torments and miseries of the next world , we shou'd have more fixed and sound judgments and resolutions touching these things , than we ordinarily have . and if the common principle of reason will teach us to make such a determination on a due comparing of these matters together , how much more will our minds be assured that the future glory will abundantly transcend our present sufferings , when we shall be enabled to pry further into these matters , and see them more distinctly , by having them set in a clearer light through that special illumination of the holy spirit , god is pleased to bestow on sincere christians ? as we have the promise of god to assure us of a happy and blessed eternity , if notwithstanding all the sufferings and difficulties , inconveniencies and discouragements we may meet with in adhering to the p●●●e●●ion and practice of the true religion , we patiently continue in well doing ; so we find believers have been so throughly assured in their own minds of the great advantage future glory hath above all present sufferings , they have both made open profession of their satisfaction concerning this matter , and have actually rejoyced and triumph'd at the consideration thereof , when they have been treated very discourteously by the adversaries of their religion . f●●… the which cause ( saith the apostle ) i also suffer these 〈…〉 evertheless , i am not ashamed ; for i know whom i 〈…〉 , and i am perswaded that he is able to keep in 〈…〉 have committed unto him against that day . the ap 〈…〉 way rejoycing ( acts . . ) that they were count 〈…〉 suffer shame for the name of christ . yea , believers have had such pl 〈…〉 ssurance of what the text doth instruct us in , th 〈…〉 been powerfully influenced thereby to renounce an 〈…〉 with all the flatteries , pleasures , and pomps of 〈…〉 world , and expose themselves voluntarily to the m 〈…〉 el and barbarous usages of the implacable enemies 〈…〉 ne true faith and religion . yea , they have actually 〈…〉 ed and refused to accept of the offers of deliverance ●●om the most painful tortures . by faith moses when he was come to years , refused to be called the son of pharaoh 's daughter , chusing rather to suffer affliction with the people of god , than to enjoy the pleasures of sin for a season : esteemirg the reproach of christ greater riches than the treasures of egypt : for he had respect unto the recompence of the reward : heb. . , , . and we read of others who were tortured , not accepting deliverance , that they might obtain a better resurrection ; heb. . . having thus briefly discoursed of the two points taken notice of from the text , i shall raise a few inferences from what hath been discoursed . first , this should greatly endear the protestant religion unto us , and mightily confirm and settle us in the profession and practice of it . the protestant religion is the only true christian and scripture-religion : it takes in and comprehends all that the word of god doth teach and authorize , and it rejects and renounces every thing from being a part of religion which the scriptures do not warrant . all this is very evident and plain to those who do impartially compare our religion with the holy scriptures . the protestant religion is the religion that is from above , and is first pure , then peacable , gentle , and easie to be intreated , full of mercy and good fruits , without partiality and without hypocrisy ; james . . this is the faith and religion we are commanded by god himself to stand fast in , and to contend earnestly for ; and as it were to enter into an association to defend and maintain it against all the attempts of its adversaries ; for we are required to stand fast in one spirit , with one mind , striving together for the faith of the gospel ; phil. . . the protestant religion is that which was the common religion among the apostles , and all good christians of old . it is the religion of all the reformed churches at present : this is the religion we all make a profession of , and it is such a religion , that if we be but sincere in , and true to it , we may suffer ( if occasion be ) for it with comfort , and the more we suffer for it , the greater measures of glory we shall be recompensed with at last . people may call what ever they fancy , and whatever their interest doth incline them unto , by the name of religion : but it is the protestant religion which is the only true christian religion , and the only religion which is worth suffering for . and if our religion be such as will bear us out in sufferings , yea , cause the greatest sufferings we can be exposed unto for its sake , to turn us to the most desireable and advantagious account , how does it deserve to be esteemed by us ? what a zeal should we have for it ? how concerned should we be on its behalf ? with what firmness should we adhere unto it ? with what courage and resolution should we encounter all difficulties we may meet with , whilst ingaged in and for it ? with what assurance should we own to the world that we are of this religion ? with what care and circumspection should we walk , that our conversations may not thwart with , nor blemish , but every way accord and comport well with this religion ? what valour and excellency of spirit should we all manifest in opposing and endeavouring to pull down ( according to the stations and capacities we are in ) all the insolent and arbitrary attempters to supplant and overthrow our religion ? this is the religion god hath revealed , which he owns and will recompence , this is the religion which leads to glory . it is indeed a religion the men of this world do hate : and therefore its professors must expect but little courteous entertainment from them : they must look for tribulations and sufferings as they pass on their pilgrimage through this wilderness . but then it is a religion which secures this advantage to all its faithful professors , that their sufferings shall be their gain , and the more they suffer on its account , the greater and more glorious their reward shall be . how dear should that religion be unto us , which assures us of such a glory , that all the sufferings of this life are as nothing when compared with it ? secondly , this should hugely incourage and support those who do suffer for the protestant religion . the protestant interest hath been at a very low ebb a great many years ; very subtile , formidable , and general designs have been on foot to destroy the reformed church . and as the enemies of our religion did considently please themselves in all nations with an opinion that their projects should take effect , and that they should certainly root out that only true religion , which they call heresy ; so no doubt they would have succeeded in their attempts , had not god been on our side , who always hath been , is , and ever will be true and faithful to his word and promise . he hath built his church on so firm and unmoveable a rock , and hath so engaged his faithfulness and power on its behalf , that no counsel or strength shall ever be able to prevail against it . but tho god will not utterly forsake his people , tho he will not cast them off for ever , yet he may permit the plowers to plow long and deep furrows on their backs : he may suffer the antichristian state to rage violently , and many of the kings and rulers of the earth to take counsel together , and set themselves against the protestant churches . these may treat the best christians with much insolence and barbarity , but he all the time sits upon the throne of his majesty , and really laughs them to scorn , and derides the bloody enemies of his truth and gospel . god seems to wink at the enemies of his truth , and permits them to carry on their designs so far as he thinks fit to over-rule their methods and courses to ends they never think of . but when his peoples dross is purged away , and their adversaries have filled up the measure of their iniquities , and are fully ripe for vengeance , then will be open a way for the solemn and illustrious conducting of his church to that pure and prosperous estate which he hath promised to place her even in this world , in the open view and sight of the nations . great multitudes of eminent protestants have for many years now past been very inhumanly treated : great numbers are at this time very cruelly used , their sighs and groans do sound loud , their sufferings are very apparent and visible . but poor sufferers ! be not you discouraged , your groans do reach heaven , they penetrate unto the mercy-seat , they come unto the ears of your god , the lord of hosts , who only is mighty to save . he is jealous for his honour , he is jealous for his people , he will arise , he will help , he will be avenged of your adversaries , yea he will do it speedily . god hath miraculously appeared to save and deliver his people in this land : he hath setled us by his own right-hand , under the protection and government of a king and queen , who have signally approved their fidelity to , and zeal for the protestant religion , and their concern that the main supporters of the antichristian and persecuting party may be brought down , and rendred uncapable any farther to play reaks in god's vineyard . and we have ground to hope that god is about to arise , and cloath himself with vengeance ; and that he will set such princes and rulers , in a little time , over the nations , as will take the whore , and make her desolate and naked ; and will cat her flesh , and burn her with fire . you who suffer for the protestant religion , either in ireland , france , or any where else , take heart , be not discouraged , be not dismayed , but labour to possess your souls with patience . be you in nothing terrified by your adversaries , which will be to them an evident token of perdition , but to you of salvation , and that of god. know you , and be assured , that now your salvation is nearer than when you believed . you suffer for the cause of god , the interest of christ , the truth of the gospel ; which must , which will stand and prevail , mauger all the policy and power both of hell and earth . your sufferings are taken notice of , and recorded above ; and there is no unkind usage you experience here , but your head , the lord jesus christ , is tenderly affected with it , and resents it as done to himself in person ; you do but tread in your saviour's steps . the more you suffer for him , the more you are conformed to him . you are walking to glory , in the same path thorow which your master and head entred in thither . if you suffer with him , you shall be glorified together nith him . now who would not suffer for christ , and with christ , when assured on doing so , he shall reign with him ? will not heaven , and the highest honour , and the greatest glory to be injoyed there , fully compensate for all you can suffer here ? he that will not suffer the person , who gives but a cup of cold water to a disciple , in the name of a disciple , to go without a reward , will by no means be unmindful of , or suffer one who hath followed him through tribulations and sufferings , to miss of the glory and inheritance which he hath promised to every person who doth so . take courage all you suffering protestants , and hold out chearfully . if you never deny christ , he will never deny you . support your selves with the precious promises he hath given you . incourage your selves from the consideration of that great and wonderful glory which shall be revealed in you ; comfort your selves , and one another , with these words , so shall we ever be with the lord. it is as righteous a thing with the lord , to recompence you with glory , rest , and happiness , who suffer for him , as it is to recompense tribulation to them that trouble you . if you hold out and endure to the end , acting faith and patience , living upon the promises , and drawing comfort from the glory which is treasured up for you ; with what joy and triumph may you part with this world , tho you should be called to end your days and sufferings together ? becareful that you never cease groaning and crying to your god. let your fervent prayers continually accompany to the throne of grace , the ardent supplications of all those who sympathize with you in your sufferings . let none of us ever desist from an earnest vehement importunity with our god , till he hath actually made his church the joy of the whole earth , or at least have safely conducted us to that glory which shall at last be revealed in all his saints . thirdly , persecution is a most horrible and inexcusable villany . the name is so apparently odious , that no party , whilst under the guilt , and in the practice of the thing , will own it . those who have rendred themselves excerable to the highest degree , by the open perpetrating of the most villanous cruelties , on the faithful professors of the only true religion , have had the impudence to deny ( even whilst their hands and their cloaths have been died with the reaking blood of those innocent and holy persons they have murdered ) that they are persecutors . others who have been guilty of the sin to avoid the infamy of the character , have chosen to call the unjustifiable courses they have applied themselves unto , by another name . but if god's people must suffer in their names , in their estates , in their liberties , and as to their lives , and all this for religion , the thing is really the same as persecution , notwithstanding the injurious persons may provide a less infamous name for what they do . persecution is a villany and wickedness which is best and most exactly represented and exprest by its own proper name . it thwarts and contradicts all the dictates of humane nature ; it breaks all the ties and bonds of common civility . it is most opposite and contrary to , and most destructive of all the purposes and designs of every part and branch of the christian religion . that which is most essential and peculiar to it , is , that it abuses those for whom god hath the greatest love : it vilifies and casts infamy upon them whom god will for ever glorify . and if god will reward his suffering persecuted servants with the greatest measures of glory , what shall become of the persecutors and troublers of his people ? their estate indeed is very dreadful . if they impenitently persist in their persecuting course , it were better for them they had never been born ; or being born , that a mill-stone were hanged about their necks , and they thrown into the depth of the sea. if persecutors do not repent , and this in good carnest , and in due time , god will certainly curse , and burn , and damn them to all eternity . he will recompense the troublers of his people , with the greatest measures of anguish and tribulation . their portion must be , that fiery indignation which shall devour the adversaries . for them is reserved the blackness of darkness for ever . fourthly , we may from what hath been discoursed , be put in mind of the duty we owe ( whilst we are free from sufferings ) to those protestants who are in an afflicted and suffering estate . great numbers of protestants have been suffering very severe things a long time for their religion : they have long groaned under the tyranny and cruelty of their oppressors . blessed be god , we do enjoy the gospel with much freedom , ease , quiet , and plenty : but we must take care that we do not forget the troubles of god's people in other places , especially in our neighbouring countries , where our fellow-protestants have suffered , and do suffer such shameful and horrible cruelties , that none of the ancient persecutions have had any thing in them which may make them run parallel with the present . it is certain , we ought to lay to heart the afflicted condition of those who are of the same religion with us , our bowels shou'd yearn over them ; we should labour to have our souls possessed with resentments suitable to what they undergoe and endure . and it greatly concerns us to present their case ( in our deepest humiliations ) unto our god. with what awful and earnest importunity should we wrestle in our prayers with the lord on their behalf ? with what reiterated vehemence should we entreat god to arise and scatter the enemies of his church , and make his arm bare , and save his people which are appointed to destruction ! o lord awake , and stir up thy power , and come and help . hear thy people which prayeth unto thee ; and wherein-soever the enemies of thy church do behave themselves proudly , shew thy self to be above them ; plead thine own cause with all thy haughty , cruel , and contemptuous adversaries , and maintain thou the right of thy people , who look unto thee , and have long waited for thy salvation . remember this , that the enemy hath reproached , o lord , and that the foolish people have blasphemed thy name . o deliver not the soul of thy turtle-dove unto the multitude of the wicked , forget not the congregation of thy poor for ever . have respect unto the covenant ; for the dark places of the earth are full of the habitations of cruelty . o let not the oppressed return ashamed ; let the poor and needy praise thy name . arise , o god , plead thine own cause ; remember how the foolish man reproacheth thee daily . forget not the voice of thine enemies ; the tumult of those that rise up against thee , increaseth continually . keep not thou silence , o god ; hold not thy peace , and be not still , o god. for lo , thine enemies make a tumult ; and they that hate thee , have lift up the head. they have taken crafty counsel against thy people , and consulted against thy hidden ones . they have said , come , and let us cut them off from being a nation ; that the name of israel ( that the name of protestant ) may be no more in remembrance . for they have consulted together with one consent ; they are confederate against thee . — do unto them as unto the midianites ; as to sisera , as to jabin , at the brook of kison , which perished at en-dor ; they became as dung for the earth . make their nobles like oreb , and like zeeb ; yea , all their princes as zebah , and zalmunna . — persecutethem with thy tempest , and make them afraid with thy storm . fill , o lord — that men may know , that thou whose name alone is jehovah , art the most high over all theearth . but there is one thing more i would more particularly recommend to you , as a piece of service we more especially owe to our suffering brethren at this time : and that is , to contribute what we can for their support and relief , under their present sufferings , and for the hastening of their deliverance from the tyranny and cruelty of their adversaries . if , god will recompense his suffering servants , with a glory which will infinitely exceed all that can be inflicted on them at present , we may be sure he sets a a very high value on them , and hath a very affectionate and tender regard unto them . and is it not very apparent from hence , that we ought to have a very great esteem of them , and to concern our selves as much as possibly we can at present , for their support and deliverance ? we should now be very free and liberal in imparting what we have , to supply the wants and necessities of our distressed brethren , that comfortable accommodations may be provided for them . it is our duty to do good to all , but especially to those who are of the houshold of faith. and amongst these , to have a more particular regard to those who suffer for the faith. we should now extend our charity to the utmost , that some competent provision may be made for them . and here ( though i have not those letters pattents to read amongst you , which i understand are to be read this day in the neighbouring churches , to excite the charity of all honest and-piously disposed christians ) i cannot forbear briefly to mind you , how loudly the distressed estate of the irish protestants doth call upon us all to commiserate them in their affliction , and to stretch our charity , every one of us , as far as we are able , and to contribute as plentifully for their supply , as our own necessities will permit . how grateful a sacrifice would you offer unto god , if you would every one voluntarily consign , and dedicate the greatest portions of your worldly goods , which your personal and family unavoidable occasions can spare , for the supply and help of these afflicted christians , even now , whilst you are destitute of that more solemn invitation to charity your neighbours round about you have at this time ! o , what a great , generous , and excellent spirit prevailed in the christians of old ! what a powerful and truly divine love flamed in their breasts towards their fellow christians ! how little did they value this world ! how tender were they of the ease and welfare of those who loved and served the same god and christ they did ! when they gave not only all the mony they had in present possession , that the members of christ might be provided for , and furnished with conveniences , but those who were possessors of lands , or houses , sold them , and brought the prices of the things that were sold , — that distribution might be made unto every man according as he had need . what friends may you now make to your selves , of the mammon of vnrighteousness ? what everlasting habitations may you now secure , to receive you , when this world shall not be able to serve or retain you any longer ? indeed , i know your stations , capacities and circumstances are such , you cannot make such splendid oblations , as may be offered in most , if not all other protestant assemblies in this land : but if you are not straitned in your own bowels , you may contribute so much as will be of some use to these needy persons , and most real and affecting objects of charity . you who are poorest , if with the poor widow in the gospel , you give but your two mites , what you give will be graciously accepted of the lord : for if there be first a willing mind , it is accepted according to that a man hath , and not according to that he hath not . whatsoever we give on this occasion , provided we do it with simplicity and chearfulness , we do but lend the same unto the lord , who will not suffer us to be losers by what we trust him with , or lay out upon his credit . he will in due time , and in his own way , recompe●se our shewing mercy , our kindness , our liberality , our charity to his suffering servants , children , and members , with an hundred-sold , yea , with many thousand-sold gain and advantage . if we own , and relieve , and help the persecuted followers of christ , to the utmost of our power , christ will own and approve , and glorify us at the great day . the lord jesus at his glorious appearing , will say , come ye blessed of my father , inherit the kingdom prepared for you from the foundation of the world , to those who seed , and cloath , and entertain , and visit , and refresh his hungry , thirsty , afflicted , naked , and imprisoned servants . but to those who shall refuse to administer suitable relief to his needy , suffering , afflicted people ; he will say , depart from me , ye cursed , into everlasting fire , prepared for the devil and his angels . mat. . , &c. as for those protestants who are come out of ireland hither , because they would not renounce the protestant religion , nor concur with the open enemies of our faith and peace , to enslave and ruin us , but have been forced to forsake their own country , by reason of the insolence and cruelty of their wild neighbours , and the violence of a worse and more barbarous foreign force , they ought most certainly to be very much respected by us . it is our bounden and indispensible duty , to contribute all we can to their ease and refreshment . and especially should we be bountiful unto , and incourage to our utmost , such amongst them , who are come hither on purpose , that they may be put into a capacity to help forward the deliverance of those distressed and besieged people they have left behind them , and who are willing to resist the most outragious assaults of the common enemies of their religion and country , with their last blood , and to prevent the romish and french party from making this land as very a field of blood , as they have made , or would make that country . many , if not all of these persons , had houses and lands , and as great store of comfortable accommodations , a few months since , as ( it may be ) we have at present : and if the stroke we lately feared , had not been miraculously prevented , from falling presently upon us with its most formidable force , peradventure their miseries would not so soon have prevailed in this manner over them . and if considerations of this nature will not now prompt us to express our charity towards them , with the greatest chearfulness , in some eminent and most suitable instances , what may we expect , but that for our ingratitude and obduracy , we our selves shall in a little time be brought under the like circumstances with them ? if we will not serve our god by a chearful distributing that abundance of all things , he continues us yet in the possession of , for the supply and relief of these his indigent servants , he may very righteously make us serve their enemies in hunger , and in thirst , and in nakedness , and in want of all things ; and may suffer the same enemies to put a yoke of iron upon our necks , until they have destroyed us . god forbid that any of these poor sufferers should perish , should be starv'd or famish'd to death , by reason of the uncharitableness of any who call themselves protestants in this land , now they are arrived into a land of plenty and fulness . shall we gorge our selves , and feed upon delicacies , whilst people of our own religion are amongst us , who have not wherewithal to provide necessary food for their own sustenance ? shall we hoard up mony for the rust , and cloaths for the moth , whilst poor protestants want mony to furnish themselves with the necessaries of life , and have scarce raiment to cover their nakedness , at most not to secure them from the inconveniences of approaching weather ? what plentiful provision might be made for these and other afflicted protestants , without impairing our present estates , riches , and wealth , in the least measure , would the inhabitants of this land but retrieve , and bring back again into use and fashion , that plainness and modesty of attire , that simplicity and wholesomeness of diet , that temperance and sobriety in conversation , which prevailed formerly here , when this nation was both a sure refuge and sanctuary to the oppressed , and a terror to all the countries round about us , when ever they adventured to behave themselves with insolence and rudeness towards protestants ? would the generality in this land , but set apart for charitable uses , what is unnecessarily , yea , extravagantly expended for strange dresses , superfluous dishes , and in other unjustifiable , yet too common excesses , we should soon have an almost inexhaustible treasure , out of which those who suffer for religion , might on every occasion be plentifully provided with conveniences , and all this might be without any real prejudice to our persons , or our fortunes . god now calls us to humiliation , and the denial of our selves , and shall we refuse to deny our lusts ? if now when the church of god is in trouble and great distress , we will not deny our selves , but prefer our luxury , pride , and vanities , before the afflicted members of our saviour : if we shall now refuse to spare the very excrescencies of our ordinary and usual expences , for the succour of our suffering brethren ; what may we justly conclude the issue and event of these things will be ? shall we not be justly deemed more uncharitable to these poor protestants , than dives was to lazarus ? will not our land be involved in such guilt , that we may too truly fear the accomplishment upon our selves , of what the prophet isaiah relates , in the d chapter of his prophecy , vers . , &c. it shall come to pass , that instead of sweet smell , there shall be stink ; and instead of a girdle , a rent ; and instead of well-set hair , baldness ; and instead of a stomacher , a girding of sack cloth ; and burning instead of beauty . thy men shall fall by the sword , and thy mighty in the war ; and her gates shall lament and mourn , and she being desolate , shall sit upon the ground . by being charitable now , every one to our power , we may both greatly refresh and comfort these poor protestants , these suffering christians , and effectually secure our selves and our country from the indignation and just judgment of god , unto which uncharitableness , as well as oppression , doth expose people . and as we should inlarge our charity as far as we can , in communicating what we have to supply the exigencies of those who are strip'd and spoil'd of all their worldly enjoyments , on the account of the true religion ; so we are obliged to do all that is in our power , to weaken and overthrow the potent and implacable enemies of our religion , the present persecutors and oppressors of the saints of god. there is one on the other side of the water , who hath so long gorg'd himself with cruelty , and with unheard-of perfidy , made havock of the liberties , rights , interests , estates , and lives of sincere protestants ; and so many ways involved himself in designs to supplant and overthrow our religion , and all the interests and priviledges of this nation , as well as of all the other protestant states , that he seems to have forgot that he should be a man ; yea , to think that all the world is turned into brutes , and he the beast of prey to devour all the rest : but it is to be hoped , god will soon bring him to a reckoning . god hath now put it into the heart of our soveraigns , and of other protestant princes , to declare war against that mirror of inhumanity , in order to the securing of this land , and all other protestant states , from the cursed designs the popish party have been long projecting ; and to rescue the suffering servants of the most high god , out of that intollerable servitude and bondage with which they have been long oppressed . let not any of us murmur , or complain ; let us not be discontented , nor manifest the least unwillingness to pay any sums , which are or shall be legally appointed , to promote so good a work. it would greatly become us to evidence such a promptness and alacrity in this affair , that there might be ground to believe , that the only ambition of every one , is to exceed one another in a ready and joyful compliance with every motion , that hath any tendency to promote so glorious an enterprize . what have our foreign adversaries been aiming at all this while , but to possess the enemies of our faith in those mannours , farms , lands , and estates , which were in former times blindly surrendred up to the voracious appetites of some ravenous priests ? and to make people of the same perswasion , masters of all those other lands and estates , which by a wiser management have hitherto been preserved from superstitious clutches ? let us take care that we be not at this time stingy , nigardly , and penurious , lest by our over-much concern for a small particle , we sacrifice all , and betray our selves into their hands , who will prophane the whole , pretending that every part is sacred . our adversaries designs are evidently to deprive us of our religion , and of all that we can properly call our own , and to reduce us under that v●●e , that ignominious , that insupportable oppression , under which the protestants in france have long groaned . how would english men ennoble themselves , and raise their reputation and character thorow all the world , would they generally and unanimously resolve to empty all their treasures , and morgage and spend all their lands and estates ( though abundantly less will serve the turn ) rather than such a laudable vndertaking shall not be crown'd with success , rather than arbitrary and tyrannical power shall not be extirpated , rather than those who are oppressed and persecuted for the faith of the gospel , shall not be rescued and delivered . the israelites did part with their ornaments , their jewels , their golden ear-rings , to make them an idol ; though they might expect that thereby the wrath of god would be provoked against them to a prodigious degree . and what do the worshippers of idols in our days freely and willingly part with , that they may inherit the loss of their liberty , and of their souls , at the dearest rate ? will not all these rise up in judgment against us , if we think any thing too dear to be parted with to secure our religion , the publick interests , our private rights and liberties , yea , and to purchase the fase , liberty , and freedom of the church of god in other parts of the world ? we of the clergy do know that mannors and estates have been excused from paying tithes , to encourage the owners , to ingage in a pretendedly holy war. let us of the clergy now manifest our selves so free from worldly minds , and covetousness , that we will chearfully part with all our tithes , rather than mony ( which is usually esteem'd the s●●●●s of war ) shall in the least be wanting to support this enterprize , which is as truly just and pious , as it is apparently great and honourable . yea , let not english men only adventure their fortunes , but vigorously resolve , they will , one and all , expose their persons in this affair , if occasion be . and then ( if we have thorowly humbled our selves before god , and duly implored his blessing and aid ( as we have lately pretended to do ) and do conscientiously endeavour to walk in all holy uprightness before our god for the future ) we need not doubt but that this great and glorious enterprize will be effectual to these blessed ends for which it is intended . if we be thus disposed , rather than we shall want success , our god , who is the lord of hosts , will imploy all his attributes , and muster together all his armies to sight for us . he will frown our enemies into confusion , and turn their swords one against another ; he will send an angel to cut them all off in less time than a night : he will knock out their brains with hail-stones , and make the sta●s in their courses to sight against france ; or he will find out some new , and hitherto unexperimented instances , whereby he will make our enemies the infamous monuments of his vengeance . let not any of us , who are sincere in the protestant religion , and heartily concerned for the deliverance of those who suffer for our religion , be discouraged . let none of us fear , or be dismayed , how potent , or how numerous soever our enemies are ; but let us be strong , and of good courage , for the lord our god is with us whithersoever we go . fifthly , i would desire you to reflect once more on the text , and observe how much it doth concern every one of us in particular , to get our minds well assured , that the future glory will abundantly exceed all the sufferings of this present time . the better we are assured our selves of this , the better use we shall make of this text in all the parts of our lives . let us labour to have our minds possessed with as accurate notions of both these things as we can ; let us often think of each , and frequently compare both together . let us never rest satisfied till we have such a perswasion and sense of the future glory as will make all things appear very little and inconsiderable , whenever they offer to stand in competition with it . let us be earnest in our prayers , that we may be indued with such a faith as may overcome the world , and may be indeed to us the substance of things hoped for , the evidence of things not seen , heb. . . with what life and vigor shall we then perform all our duties ? with what patience and chearfulness shall we entertain and endure every afflicting occurrence ? with what courage , constancy and triumph shall we go through , and accomplish our christian warfare ? how freely shall we contribute what we have to those who suffer ? how willingly shall we sacrifice all for our religion and the publick-weal ? with what satisfaction may we look for the coming of christ ? and how confidently may we depend on our appearing with him in glory ? when your circumstances shall be most menacing according to the judgment of this world , you may every one of you in particular say , as the apostle did , i am now ready to be offered , and the time of my departure is at hand . i have fought a good fight , i have finished my course , i have kept the faith. henceforth there is laid up for me a crown of righteousness , which the lord the righteous judg shall give me at the last day , and not to me only , but unto all them that love his appearing . tim. . , , . the god of all grace , whe●●●●…th called us unto his eternal glory by christ jesus , after 〈◊〉 have suffered awhile , make you perfect , stablish , strengthen , 〈◊〉 you . to him be glory and dominion for ever and ever . amen . pet. . . . finis . notes, typically marginal, from the original text notes for div a -e cor. . col. . . joh. . : pet. . . pet. . . pet. . . cor. . . rom. . , . act . . heb. . . cor. . . pet. . . vers . . vers . . vers . . vers . . matth. . . vers . . joh. . pet. . . rom. ●● cor. . . rom. . ● . tim. . . rev. ● . . phil. . ● . rom. . . rom. . . thes . . . ● . psal . . , &c. psal . . . &c. vers . . &c vers . . vers . . act. . , . luk. . , cor. . . deut. . . a sermon concerning the sacrifice and satisfaction of christ. preached before the queen at whitehall, april ., . tillotson, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing t b estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a sermon concerning the sacrifice and satisfaction of christ. preached before the queen at whitehall, april ., . tillotson, john, - . [ ], - p. s.n., [london : ] title page lacking on film; title from half t.p. attributed to john tillotson by wing. publication information suggested by wing. reproduction of original in: newberry library, chicago, illinois. includes bibliographical references in marginal notes. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -- sermons. church of england -- sermons. bible. -- n.t. -- hebrews ix, -- sermons. sermons, english -- th century. suffering of god. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - jonathan blaney sampled and proofread - jonathan blaney text and markup reviewed and edited - pfs batch review (qc) and xml conversion a sermon concerning the sacrifice and satisfaction of christ. preached before the queen at whitehall , april . . a sermon concerning the sacrifice and satisfaction of christ , &c. heb. ix . . but now once hath he appeared in the end of the world , to take away sin by the sacrifice of himself . among many other great ends and reasons for which god was pleased to send his son into the world to dwell amongst us , this was one of the chief , that by a long course of the greatest innocency and the greatest sufferings in our nature he might be capable to make a perfect expiation of sin : but now once in the end of the world , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the conclusion of the ages , that is in the last age of the world , which is the gospel age , hath he appeared to take away sin by the sacrifice of himself . the general design of god in sending his son into the world was to save mankind from eternal death and misery , and to purchase for us eternal life and happiness . so the author of our salvation himself tells us , that god so loved the world , that he gave his only begotten son , that whosoever believeth in him should not perish , but have everlasting life . now in order to the procuring of this salvation for us , the impediments and hindrances of it were to be removed : these were the guilt , and the dominion of sin : by the guilt of sin we were become obnoxious to the wrath of god and to eternal condemnation , and by the defilement and dominion of it we were incapable of the happiness of heaven and the reward of eternal life . to remove these two great hindrances two things were necessary : the forgiveness of sins past , in order to our deliverance from the wrath of god and the eternal torments of the next life ; and the reformation of our hearts and lives to make us capable of eternal life and happiness in another world. and both these , if god had so pleased , might for any thing we certainly know to the contrary , have been effected by the abundant mercy and powerful grace of god , without this wonderful method and dispensation of sending his son in our nature to take away sin by the sacrifice of himself : but it seems the wisdom of god thought fit to pitch upon this way and method of our salvation , and no doubt for very good reasons ; amongst which these three seem to be very obvious and very considerable . first , to vindicate the honour of his laws , which if sin had gone altogether unpunish'd would have been in great danger of falling into contempt . for if god had proclaimed a general pardon of sin to all mankind , without any testimony of his wrath and displeasure against it , who would have had any great veneration for his laws , or have believed in good earnest that the violation of them had been either so extremely offensive to him , or so very dangerous to the sinner ? therefore to maintain the honour of his laws , rather than sin should pass unpunish'd god would lay the punishment of it upon his only begotten son , the dearest person to him in the world : which is a greater testimony of his high displeasure against sin , and of his tender regard and concernment for the honour of his laws , than if the sinner had suffered the punishment due to it in his own person . secondly , another reason of this dispensation , and that likewise very considerable , was , that god might forgive sin in such a way as yet effectually to discountenance and discourage it , and to create in us the greatest horror and hatred of it : which could not have been by an absolute pardon , without any punishment inflicted , or satisfaction made to the honour of his justice . for had sin been so easily forgiven , who would have been sensible of the great evil of it , or afraid to offend for the future ? but when god makes his own son a sacrifice , and lays upon him the punishment due for the iniquities of us all , this is a demonstration that god hates sin as much , if it be possible , as he loved his own son. for this plainly shews what sin deserves , and what the sinner may justly expect , if after this severity of god against it he will venture to commit it . and if this sacrifice for sin , and the pardon purchased by it , be not effectual to reclaim us from sin , and to beget in us an eternal dread and detestation of it : if we sin wilfully after so clear a revelation of the wrath of god from heaven against all ungodliness and unrighteousness of men , there remains no more sacrifice for sin , but a certain fearful looking for of judgment and fiery indignation to consume the adversaries . for what could god do more to testify his displeasure against sin , and to discountenance the practice of it , than to make his only son an offering for sin , and to give him up to be wounded for our transgressions , and bruised for our iniquities ? in what clearer glass can we at once behold the great evil and demerit of sin , and the infinite goodness and mercy of god to sinners , than in the sorrows and sufferings of the son of god for our sins and for our sakes ? thirdly , another reason of this dispensation seems to have been a gracious condescension and compliance of almighty god with a certain apprehension and persuasion , which had very early and universally obtained among mankind , concerning the expiation of sin and appeasing the offended deity by sacrifices : by the sacrifices of living creatures , of birds and beasts ; and afterwards by human sacrifices and the blood of their sons and daughters : by offering to god , as the expression is in the prophet , their first-born for their transgression , and the fruit of their body for the sin of their souls . and this notion of the expiation of sin by sacrifice , whether it had its first rise from divine revelation , and was afterwards propagated from age to age by tradition : i say , from whence soever this notion came , it hath of all other notions concerning religion , excepting those of the being of god , and his providence , and of the recompences of another life , found the most universal reception , and the thing hath been the most generally practised in all ages and nations , not only in the old , but in the new discovered parts of the world. and indeed a very great part of the jewish religion , which was instituted by god himself , seems to have been a plain condescension to the general apprehension of mankind , concerning this way of appeasing the offended deity by sacrifices : as it was also a figure of that great and efficacious sacrifice which should in due time be offer'd to god to make atonement once for all for the sins of all mankind . and the apostle to the hebrews doth very particularly insist upon this condescension of god to them , in the dispensation of the gospel : and whereas they apprehended so great a necessity of an high-priest and of sacrifices to make expiation for the sins of the people , that it was an established principle among them , that without shedding of blood there was no remission of sins ; god was pleased to comply so far with these notions and apprehensions of theirs , as to make his own son both a priest and a sacrifice , to do that once for all which their own high-priest pretended to do year by year . and from hence the same apostle takes occasion to recommend to them the new covenant and dispensation of the gospel , as having a greater and more perfect high-priest and a more excellent sacrifice , than were the high-priests and the sacrifices under the law ; the son of god having by one sacrifice of himself obtained eternal redemption for us , and perfected for ever them that are sanctified . and this apprehension prevailed no less in the heathen world , and proceeded to the sacrifices of men , even of their first born . and with this apprehension , not to countenance but to abolish it , god was pleased to comply so far as to make a general atonement for the sins of mankind by the death of his son , appearing in our nature to become a voluntary sacrifice for us : god permitting him to be unjustly put to death and his blood to be shed by the malice of men , in appearance as a malefactor , but in truth as a martyr ; and accepting of his death as a meritorious sacrifice and propitiation for the sins of the whole world : that by this wise counsel and permission of his providence he might for ever put an end to that barbarous and inhuman way of serving god which had been so long in use and practice among them : the son of god by the voluntary sacrifice of himself having effected all that at once , and for ever , which mankind from the beginning of the world had in vain been endeavouring to accomplish by innumerable and continual sacrifices ; namely , the pardon of their sins , and perfect peace and reconciliation with god. for these ends and reasons , and perhaps for many more as great and considerable as these which our shallow understandings are not able to fathom , the wisdom of god hath pitched upon this way and method of delivering mankind from the guilt and dominion of sin by the sacrifice of his son. and to this end it was requisite that he should appear in our nature and dwell amongst us for some considerable time , that by a long course of the greatest innocency and of the greatest sufferings in our nature he might be capable of making a perfect expiation of sin. so that two things were requisite to qualify him for this purpose ; perfect innocency and obedience , and great sufferings in our nature , even to the suffering of death . both these the scripture declares to be necessary qualifications of a person capable to make expiation of sin ; and both these were found in the person of our b. saviour . first , unspotted innocency and perfect obedience . this the scripture testifies concerning him , and the whole course of his life and actions . he was in all points tempted like as we are , yet without sin , saith the apostle to the hebrews . he always did the things which pleased god , as he testifies concerning himself , and we are sure that his witness is true . he did no sin , neither was guile found in his mouth , as st. peter tells us of him. and this was necessary to qualify him for the perfect expiation of sin , whether we consider him as a priest , or as a sacrifice . as a priest , he could not have been fit to make expiation for the sins of others , had he not been without sin himself . and this the apostle tells us is one great advantage of our high-priest under the gospel , above the high-priest under the law , who being a sinner himself , as well as those for whom he offer'd , had need to offer for himself before he could make so much as a legal expiation for the sins of others : but a perfect and effectual expiation of sin , so as to purge the conscience from the guilt of it , cannot be made but by an high priest who is holy and innocent himself ; for such an high-priest , saith the apostle , became us , that is , now under the dispensation of the gospel , when a perfect expiation of sins is to be made , such an high-priest is necessary , as is holy , harmless , undefiled , separate from sinners , who needs not as those high-priests , that is as the high-priests under the law , to offer up sacrifice first for his own sins , and then for the people : the plain force of which argument is this , that he who will be qualified to make atonement for the sins of others must be without sin himself . and then if we consider christ as a sacrifice for sin ; perfect holiness is necessary to make a sacrifice acceptable and available for the expiation of sin. the necessity of this was typified by the quality of the expiatory sacrifices under the law : the beasts that were to be offered were to be without spot and blemish : to which the apostle alludes , speaking of the quality and efficacy of the sacrifice of christ : how much more , says he , shall the blood of christ , who through the eternal spirit offered himself without spot to god , purge your consciences from dead works to serve the living god ? and to the same purpose st. peter , for asmuch as ye know ye were not redeemed with corruptible things , as silver and gold , but with the precious blood of christ , as of a lamb without blemish and without spot , hereby intimating , that nothing less than the perfect innocency and holiness of him who was to be a sacrifice for us could have expiated the guilt of our sins and purchased eternal redemption for us . secondly , great sufferings likewise in our nature , even to the suffering of death , were requisite to the perfect expiation of sin : i say , even to the suffering of death . for the sacrifices which were to make expiation were to be slain . and it was a constant maxime and principle among the jews , and the apostle more than once in this epistle seems to allow and confirm it , that without shedding of blood there was no remission of sins . not that god could not have pardoned sin without satisfaction made to his justice , either by the suffering of the sinner himself , or of a sacrifice in his stead : but , according to the method and dispensation which the wisdom of god had pitched upon , he was resolved not to dispense forgiveness in any other way . for which reason he seems either to have possess'd mankind with this principle , or to have permitted them to be so perswaded , that sin was not to be expiated but by blood , that is , either by the death of the sinner , or of the sacrifice . now the life of our b. saviour , as well as his death , was made up of sufferings of one kind or other : continual sufferings from his cradle to his cross , from the time he drew his first breath to his giving up of the ghost : and not only continual sufferings , but the greatest that ever were , considering the dignity of the person that suffered , and the nature of the sufferings : considering likewise that these sufferings were not only wholly undeserved on his part , but unmerited also on ours , for whose sake he submitted himself to them : nay , on the contrary , he had obliged to the utmost those for whom and by whom he suffered , and continued still to oblige them by the greatest blessings and benefits purchased and procured for them by those very sufferings which with so much malice and cruelty they inflicted on him . had our b. saviour been a mere man , the perfect innocency and unspotted purity of his whole life ; his zeal to do the will of god , and his delight in doing it ; his infinite pains and unwearied diligence in going about doing good : his constant obedience to god in the most difficult instances , and his perseverance in well doing , notwithstanding the ill usage and hard measure , the bitter reproaches and persecutions he met withal for it , from a wicked and ill natured world : his perfect submission to the will of god , his invincible patience under the greatest and bitterest sufferings , and his infinite charity to his enemies and persecutors : these must needs be highly acceptable to god , and if man could merit of god , likely enough to be available for the sins of others . but our saviour and our sacrifice being the son of god in our nature ; and he voluntarily assuming it , and submitting to the condition of humanity in its lowest and most miserable state , sin only excepted ; and his being contented to live a life of doing good and suffering evil , and at last to be put to death and slain a sacrifice for us : the dignity of the person who did and suffered all this for us , and his dearness to god , must needs add a mighty value to so perfect an obedience and such patient sufferings ; so as to render them a full , perfect and sufficient sacrifice , oblation and satisfaction for the sins of the whole world. and all this being willingly performed in our nature , and accepted by god as done upon our account , may reasonably be presumed to redound to our benefit and advantage , as much as if we our selves had performed it in our own persons : nothing being so proper , and so available to make an honourable amends and satisfaction to the justice of god for the sins of all mankind , as the voluntary obedience and sufferings of human nature in a person of so great dignity and dearness to god as his eternal and entirely beloved son. now that expiation of sin was made by the sufferings of christ in our stead , i shall endeavour to make good these three ways . first , from plain testimonies of h. scripture , declaring this matter to us as clearly and fully as it is possible for words to do it . secondly , from the nature and intention of expiatory sacrifices , both among the jews and heathen ; to which the death of christ is in the new testament so frequently compared , and in point of vertue and efficacy to take away sin infinitely preferred to it . thirdly , by vindicating this method and dispensation of the divine wisdom from the objections which are brought against it ; and by shewing that there is nothing in it that is unreasonable , or any wise unworthy of god. i. i shall produce some plain testimonies of h. scripture which deciare this matter as clearly and fully as it is possible for words to do it ; namely , that the son of god , in order to the effectual expiation of sin , suffered in our stead , and bore the wrath of god for us , and made a perfect atonement for sin , and obtained eternal redemption for us . this the scripture declares to us in great variety of expressions ; as , that christ dyed for us , and for our sins ; that he was a sacrifice for us , and a propitiation for the sins of the whole world , that is , of all mankind ; that he bare our sins in his own body on the tree , and appeared to take away sin by the sacrifice of himself ; that we are justified in his blood , and redeemed by the price of it ; and in very many other expressions to the same purpose . and this is so evidently the scope and meaning of these expressions , that it cannot be denied without offering the greatest violence imaginable to the h. scriptures . for can any man think that god would have used so many expressions in scripture , the plain and most obvious sense of all which is that the son of god suffered for our sins and in our stead , if this had not been his design and meaning ? would not this be in effect to say , that god hath written a great book to puzzle and confound , but not to instruct and teach mankind ? i will at present single out some few of those many texts of scripture which might be produced to this purpose : he hath made him to be sin for us , who knew no sin , that is , he hath made him who had no sin himself a sacrifice for our sins . again ; and walk in love , as christ also hath loved us and given himself for us , an offering and a sacrifice to god. st. peter to the same purpose tells us , that christ also hath once suffered for sins , the just for the unjust , that he might bring us to god , being put to death in the flesh : here christ is said to have suffered for sin ; and to declare that the apostle did not only mean that christ suffered upon the occasion of our sins , but that he suffered in the place and stead of the sinner , he adds , the just for the unjust , that is , the son of god , who was innocent and had no sin , suffered for us who were sinners ; or as it is elsewhere express'd , he bare our sins in his own body on the tree . it is true indeed , that christ suffered for our benefit and advantage ; which the socinians would have to be all that is meant in the texts which i have cited : but then it ought to be considered , that christ's suffering for our benefit and advantage does by no means exclude , nor is any wise inconsistent with his suffering in our stead . for whoever suffers in another man's stead , and to save him from suffering , does undoubtedly suffer for his benefit and advantage , and gives the best demonstration of it that can be : but the manner of the expression , if compared with other parellel texts of scripture , and especially with what is so often said of our saviour's being a sacrifice , which i shall have occasion further to urge by and by : i say the manner of the expression , if well considered , will appear to any man that is not contentious to signify our saviour's suffering instead of the sinner . but not to argue from words and phrases , i will produce two texts which declare this matter so plainly , that the force of them is not to be avoided without the most shameful wresting and perverting of them . this is my commmandment , says our saviour , that you love one another , as i have loved you . how is that ? he declares in the next words , greater love than this hath no man , that a man lay down his life for his friend , that is , that he be contented to die in his stead . and to the same purpose st. paul , for when ye were yet sinners in due time christ died for the ungodly : now the question is , whether by this expression of christ's dying for the ungodly be meant only his dying for the benefit and advantage of sinners , but not his dying in their stead ? this , let the words which immediately follow determine : for scarcely for a righteous man will one dye , yet peradventure for a good man one would even dare to dye : but god commendeth his love to us , in that whilst we were yet sinners christ dyed for us . and now i appeal to any man of good sense , whether it be not plain that the apostle here speaks of christ's dying for sinners in the same sense as one man is said to dye for another , that is , to save another from death ; which what is it else but to dye in his stead ? he that can deny this , is perverse to the highest degree , and i fear almost beyond the possibility of being convinced . and the argument from these two texts is so much the stronger , because we do not here reason merely from the phrase and expression , but from the main scope of our saviour's discourse in the one , and of st. paul's in the other . for the design of both is to recommend the superlative love of christ to us above the greatest love that ever any man express'd to another . the highest pitch that human affection did ever rise to , was for a man to lay down his life for his friend ; but the son of god laid down his life for his enemies . scarcely , says st. paul , would one lay down his life for a righteous man , that is , for one who is but strictly just and honest , and does no body wrong ; but for a good man , that is , for one that is kind and beneficial to all , and hath obliged mankind by great benefits , some one may be found that would lay down his life to save the life of such a person : but the love of christ hath gone far beyond this : he dyed for sinners , for those who were neither good men nor righteous : but god commendeth his love to us , in that whilst we were yet sinners christ dyed for us . now where doth the force of this argument lye , if not in this ? that christ hath done that for us , who were enemies and sinners , which some very few persons in the world have done for their friend , or for some very eminently good man : and what is that ? why they have laid down their lives in their stead : and so christ hath done for us . this seems to be so very plain , that i do not see how the force of this argument is possible to be avoided . it is evident then from scripture , that christ dyed not only for our advantage but in our stead ; as truly and really as any man ever did or can dye for another who lays down his own life to save another from death . for if christ had not dyed , we had perished everlastingly ; and because he dyed , we are saved from eternal death and misery . and though this be no where in scripture spoken of by the name or term of satisfaction , yet it is said to be the price of our redemption ; which surely is the same thing in effect with satisfaction . for as we are sinners we are liable , and , as i may say , indebted to the justice of god : and the son of god , by his death and sufferings in our nature , hath discharged this obligation and paid this debt for us : which discharge since it was obtained for us by the shedding of christ's blood , and the scripture tells us that without shedding of blood there is no remission of sins : and since god is graciously pleased to accept of it for the debt which we owed to his justice , and to declare himself fully pleased and contented with it , why it may not properly enough be called payment or satisfaction i confess i am not able to understand . men may eternally wrangle about any thing , but what a frivolous contention , what a trifling in serious matters , what barretrie in divinity is this ? not that god was angry with his son , when he thus laid on him the iniquities of us all : no he was always well pleased with him ; and never better , than when he became obedient to the death , even the death of the cross , and bore our sins in his own body on the tree . nor yet that our saviour suffered the very same that the sinner should have suffered , namely ▪ the proper pains and torment of the damned : but that his obedience and sufferings were of that value and esteem with god , and his voluntary sacrifice of himself so well-pleasing to him , that he thereupon entred into a covenant of grace and mercy with mankind , wherein he hath engaged himself to forgive the sins of those who believe and repent , and to make them partakers of eternal life . and hence the blood of christ which was shed for us upon the cross is called the blood of the covenant , as being the sanction of that new covenant , into which god is entred with mankind : and not only the sanction and confir mation of that covenant , but the very foundation of it : for which reason the cup in the lord's supper is called the new testament , or , as the word should rather be rendred , the new covenant in his blood , which was shed for many for the remission of sins . i proceed now to the ii d. thing propounded , which was to shew that the expiation of our sins was made by the sufferings of christ , from the nature and intention of expiatory sacrifices , both among the jews and heathen ; to which the death of christ is in the new testament so frequently compared , and in point of vertue and efficacy to take away sin infinitely preferr'd to it . now the nature and design of expiatory sacrifices was plainly this : to substitute one living creature to suffer and die instead of another ; so that what the sinner deserved to have suffered was supposed to be done to the sacrifice , that is , it was slain to make an atonement for the sinner . and though there was no reason to hope for any such effect from the blood of bulls , or goats , or of any other living creatures that were wont to be offered up in sacrifice ; yet that both jews and heathen did expect and hope for it , is so very evident , that it cannot without extreme ignorance or obstinacy be deny'd . but this expectation , how unreasonable soever , plainly shews it to have been the common apprehension of mankind , in all ages , that god would not be appeased , nor should sin be pardoned without suffering : but yet so that men generally conceived good hopes that upon the repentance of sinners god would accept of a vicarious punishment , that is , of the suffering of some other in their stead . and very probably , as i said before , in compliance with this apprehension of mankind , and in condescention to it , as well as for other weighty reasons best known to the divine wisdom , god was pleased to find out such a sacrifice as should really and effectually procure for them that great blessing of the forgiveness of sins , which they had so long hoped for from the multitude of their own sacrifices . and the apostle to the hebrews doth in a large discourse shew the great vertue and efficacy of the sacrifice of christ , to the purpose of remission of sins , above that of the sacrifices under the law : and that the death of christ is really and effectually to our advantage all that which the sacrifices under the law were supposed to be to the sinner : but now once , saith the apostle here in the text , in the end of the world , hath he appeared to take away sin by the sacrifice of himself . this is the great vertue and efficacy of the sacrifice of christ , that what ever was expected from any other sacrifices , either by jews or heathens , was really effected by this . this was plainly signified by the jewish passover , wherein the lamb was slain , and the sinner did escape and was pass'd by . in allusion whereto st. paul makes no scruple to call christ our passover or paschal lamb , who was slain that we might escape : christ our passover , says he , is slain or offer'd for us ; that is , he by the gracious appointment of god was substituted to suffer all that in our stead which the paschal lamb was supposed to suffer for the sinner . and this was likewise signified by the sinners laying his hand upon the sacrifice that was to be slain , thereby as it were transferring the punishment which was due to himself upon the sacrifice that was to be slain and offered up . for so god tells moses , that the sinner , who came to offer an expiatory sacrifice , should do : he shall put his hand upon the head of the burnt-offering , and it shall be accepted for him , to make an atonement for him . and the apostle tells us , that it was an established principle in the jewish religion , that without shedding of blood there was no remission of sins : which plainly shews that they expected this benefit of the remission of sins , from the blood of their sacrifices . and then he tells us , that we are really made partakers of this benefit by the blood of christ , and by the vertue of his sacrifice : and again , christ , says he , was once offered to bear the sins of many ; plainly alluding to the sacrifices under the law , which did , as it were , bear the faults of the sinner . and that this expression , of christ's being offered to bear our sins , cannot be meant of his taking away our sins by his holy doctrine which was confirmed by his death , but of his bearing our sins by way of imputation , and by his suffering for them in our stead , as the sacrifice was supposed to do for the sinner ; this , i say , is evident beyond all denial from the opposition which follows , after the text , between his first appearance and his second ; christ , says our apostle , was once offered to bear our sins , but unto them that look for him he shall appear a second time without sin unto salvation . why ? did he not appear the first time without sin ? yes certainly , as to any inherent guilt ; for the scripture tells us he had no sin. what then is the meaning of the opposition , that at his first coming he bore our sins , but at his second coming he shall appear without sin unto salvation ? these words can have no other imaginable sense but this , that at his first coming he sustain'd the person of a sinner and suffered instead of us ; but his second coming shall be upon another account , and he shall appear without sin unto salvation , that is , not as a sacrifice , but as a judge to confer the reward of eternal life upon those who are partakers of the benefit of that sacrifice which he offered to god for us in the days of his flesh . i proceed to the iii d. thing i proposed , and which yet remains to be spoken to ; namely , to vindicate this method and dispensation of the divine wisdom from the objections which are brought against it ; and to shew that there is nothing in it that is unreasonable , or any wise unworthy of god. i shall mention four objections which are commonly urged in this matter , and i think they are all that are considerable . obj. st . first , that this method , of the expiation of sin by the sufferings of christ , seems to argue some defect and want of goodness in god , as if he needed some external motive and were not of himself disposed to forgive sinners . to which i think the answer is not difficult , namely , that god did not want goodness to have forgiven sin freely and without any satisfaction , but his wisdom did not think it meet to give encouragement to sin by too easy a forgiveness , and without some remarkable testimony of his severe displeasure against it : and therefore his greater goodness and compassion to mankind devised this way to save the sinner , without giving the least countenance and encouragement to sin. for god to think of saving us any way , was excessive goodness and mercy ; but to think of doing it in this way , by substituting his dearly beloved son to suffer in our stead , is a condescention so very amazing , that if god had not been pleased of his own goodness to stoop to it , it had almost been blasphemy in man to have thought of it , or desired it . obj. d. secondly , how can our sins be said to have been forgiven freely , if the pardon of them was purchased at so dear a rate and so mighty a price was paid for it ? in answer to this i desire these two things may be considered . st . that it is a wonderful grace and favour of god to admit of this translation of the punishment which was due to us , and to accept of the sufferings of another in our stead , and for our benefit ; when he might justly have exacted it of us in our own persons : so that , even in this respect , we are , as st. paul says , justified freely by his grace , through the redemption that is in jesus christ : and freely too in respect of any necessity that lay upon god to forgive us in this or any other way . it was a free act of his goodness to save us , even by the satisfaction and sufferings of his own son. ly . it was in effect freely too , notwithstanding the mighty price which was paid for our redemption . because this price was not of our own procuring , but of god's providing ; he found out this ransome for us . and will any man say , that a prince who prevails with his son to intercede for the pardon of a rebel , yea and to suffer some punishment or to pay a fine for the obtaining of it , does not in effect and in all equitable and grateful construction forgive him freely ? obj. d. thirdly , it is yet further objected , that this seems to be more unreasonable than the sacrificing of beasts among the jews , nay than the sacrificing of men among the heathen , and even of their own sons and daughters : because this is the offering up of the son of god , the most innocent and the most excellent person that ever was . to which i answer , that if we consider the manner , and the design of it , the thing will appear to be quite otherwise . as to the manner of it , god did not command his son to be sacrificed , but his providence permitted the wickedness and violence of men to put him to death : and then his goodness and wisdom did over-rule this worst of actions to the best of ends. and if we consider the matter aright , how is this any more a reflection upon the holy providence of god , than any enormities and cuelties which by his permission are daily committed in the world ? and then if we consider the end and design of this permission of christ's death , and the application of it to the purpose of a general expiation ; we cannot but acknowledge , and even adore the gracious and mercifull design of it . for by this means god did at once put an end to that unreasonable and bloody way of worship , which had been so long practiced in the world : and after this one sacrifice , which was so infinitely dear to god , the benefit of expiation was not to be expected in any other way ; all other sacrifices being worthless and vain in comparison of this : and it hath ever since obtained this effect , of making all other sacrifices to cease , in all parts of the world where christianity hath prevailed . obj. th . fourthly , the last objection is , the injustice and cruelty of an innocent person 's suffering instead of the offender . to this i answer , that they who make so great a noise with this objection do seem to me to give a full and clear answer to it themselves , by acknowledging , as they constantly and expresly do , that our saviour suffered all this for our benefit and advantage , though not in our place and stead . for this , to my apprehension , is plainly to give up the cause , unless they can shew a good reason why there is not as much injustice and cruelty in an innocent person 's suffering for the benefit and advantage of a malefactor , as in his suffering in his stead : so little do men , in the heat of dispute and opposition , who are resolved to hold fast an opinion in despite of reason and good sense , consider , that they do many times in effect , and by necessary consequence , grant the very thing which in express terms they do so stifly and pertinaciously deny . the truth of the matter is this ; there is nothing of injustice or cruelty in either case ; neither in an innocent person 's suffering for the benefit of an offender , nor in his stead ; supposing the suffering to be voluntary : but they have equally the same appearance of injustice and cruelty : nor can i possibly discern any reason why injustice and cruelty should be objected in the one case more than in the other , there being every whit as little reason why an innocent person should suffer for the benefit of a criminal , as why he should suffer in his stead . so that i hope this objection , which above all the rest hath been so loudly and so invidiously urged , hath received a just answer . and i believe , if the matter were searched to the bottom , all this perverse contention , about our saviour's suffering for our benefit but not in our stead , will signify just nothing . for if christ dyed for our benefit so as some way or other , by vertue of his death and sufferings , to save us from the wrath of god and to procure our escape from eternal death , this , for ought i know , is all that any body means by his dying in our stead . for he that dies with an intention to do that benefit to another as to save him from death , doth certainly to all intents and purposes dye in his placea nd stead . and if they will grant this to be their meaning , the controversie is at an end ; and both sides are agreed in they will give up that which by their own confession is an undoubted article of the christian faith and not controverted on either side ; except only by the socinians , who yet are hearty enemies to transubstantiation , and have exposed the absurdity of it with great advantage . but i shall endeavour to return a more particular answer to this objection ; and such a one as i hope will satisfy every considerate and unprejudiced mind , that after all this confidence and swaggering of theirs there is by no means equal reason either for the receiving or for the rejecting of these two doctrines of the trinity and transubstantiation . first , there is not equal reason for the belief of these two doctrines . this objection , if it be of any force , must suppose that there is equal evidence and proof from scripture for these two doctrines : but this we utterly deny , and with great reason ; because it is no more evident from the words of scripture that the sacramental bread is substantially changed into christ's natural body by virtue of those words , this is my body , than it is that christ is substantially changed into a natural vine by virtue of those words , i am the true vine ; or than that the rock in the wilderness , of which the israelites drank , was substantially changed into the person of christ , because it is expresly said , that rock was christ ; or than that the christian church is substantially changed into the natural body of christ , because it is in express terms said of the church , that it is his body . but besides this , several of their own most learned writers have freely acknowledged , that transubstantiation can neither be directly proved , nor necessarily concluded from scripture : but this the writers of the christian church did never acknowledge concerning the trinity , and the divinity of christ ; but have always appealed to the clear and undeniable testimonies of scripture for the proof of these doctrines . and then the whole force of the objection amounts to this , that if i am bound to believe what i am sure god says , tho i cannot comprehend it ; then i am bound by the same reason to believe the greatest absurdity in the world , though i have no manner of assurance of any divine revelation concerning it . and if this be their meaning , though we understand not transubstantiation , yet we very well understand what they would have , but cannot grant it ; because there is not equal reason to believe two things , for one of which there is good proof , and for the other no proof at all . secondly , neither is there equal reason for the rejecting of these two doctrines . this the objection supposes , which yet cannot be supposed but upon one or both of these two grounds : either because these two doctrines are equally incomprehensible , or because they are equally loaded with absurdities and contradictions . the first is no good ground of rejecting any doctrine , merely because it is incomprehensible ; as i have abundantly shew'd already . but besides this , there is a wide difference between plain matters of sense , and mysteries concerning god ; and it does by no means follow that , if a man do once admit any thing concerning god which he cannot comprehend , he hath no reason afterwards to believe what he himself sees . this is a most unreasonable and destructive way of arguing , because it strikes at the foundation of all certainty , and sets every man at liberty to deny the most plain and evident truths of christianity , if he may not be humor'd in having the absurdest things in the world admitted for true . the next step will be to persuade us that we may as well deny the being of god because his nature is incomprehensible by our reason , as deny transubstantiation because it evidently contradicts our senses . dly . nor are these two doctrines loaded with the like absurdities and contradictions : so far from this , that the doctrine of the trinity , as it is delivered in the scriptures , and hath already been explained , hath no absurdity or contradiction either involved in it , or necessarily consequent upon it : but the doctrine of transubstantiation is big with all imaginable absurdity and contradiction . and their own schoolmen have sufficiently exposed it ; especially scotus , and he designed to do so , as any man that attentively reads him may plainly discover : for in his disputation about it he treats this doctrine with the greatest contempt , as a new invention of the council of lateran under pope innocent iii. to the decree of which council concerning it he seems to pay a formal submission , but really derides it as contrary to the common sense and reason of mankind , and not at all supported by scripture ; as any one may easily discern that will carefully consider his manner of handling it and the result of his whole disputation about it . and now suppose there were some appearance of absurdity and contradiction in the doctrine of the trinity as it is delivered in scripture , must we therefore believe a doctrine which is not at all revealed in scripture , and which hath certainly in it all the absurdities in the world , and all the contradictions to sense and reason ; and which once admitted , doth at once destroy all certainty , yes , say they , why not ? since we of the church of rome are satisfied that this doctrine is revealed in scripture ; or , if it be not , is defined by the church , which is every whit as good . but is this equal , to demand of us the belief of a thing which hath always been controverted , not only between us and them , but even among themselves , at least till the council of trent ? and this upon such unreasonable terms , that we must either yield this point to them or else renounce a doctrine agreed on both sides to be revealed in scripture . to shew the unreasonableness of this proceeding , let us suppose a priest of the church of rome pressing a jew or turk to the belief of transubstantiation , and because one kindness deserves another , the jew or turk should demand of him the belief of all the fables in the talmud , or in the alchoran ; since none of these , nor indeed all of them together , are near so absurd as transubstantiation : would not this be much more reasonable and equal than what they demand of us ? since no absurdity , how monstrous and big soever , can be thought of , which may not enter into an understanding in which a breach hath been already made wide enough to admit transubstantiation . the priests of baal did not half so much deserve to be exposed by the prophet for their superstition and folly , as the priests of the church of rome do for this sensless and stupid doctrine of theirs with a hard name . i shall only add this one thing more , that if this doctrine were possible to be true , and clearly prov'd to be so ; yet it would be evidently useless and to no purpose . for it pretends to change the substance of one thing into the substance of another thing that is already and before this change is pretended to be made . but to what purpose ? not to make the body of christ , for that was already in being ; and the substance of the bread is lost , nothing of it remaineth but the accidents which are good for nothing , and indeed are nothing when the substance is destroy'd and gone . all that now remains is to make some practical inferences from this doctrine of the unity of the divine nature . and they shall be the same which god himself makes by moses , which text also is cited by our saviour , hear , o israel , the lord thy god is one lord ; and thou shalt love the lord thy god with all thine heart , and with all thy soul , and with all thy mind , and with all thy strength : and thou shalt love thy neighbour as thy self . so that according to our saviour the whole duty of man , the love of god and of our neighbour is founded in the unity of the divine nature . i. the love of god ; the lord thy god is one lord , therefore thou shalt love him with all thy heart , &c. this is the first and great commandment : and it comprehends in it all the duties of the first table as naturally flowing from it . as that we should serve him only , and pay no religious worship to any but to him. for to pay religious worship to any thing is to make it a god and to acknowledge it for such : and therefore god being but one we can give religious worship to none but to him only . and among all the parts of religious worship none is more peculiarly appropriated to the deity than solemn invocation and prayer . for he to whom men address their requests , at all times , and in all places , must be supposed to be always every where present , to understand all our desires and wants , and to be able to supply them ; and this god only is , and can do . so likewise from the unity of the divine nature may be inferr'd , that we should not worship god by any sensible image or representation : because god being a singular being there is nothing like him , or that can without injuring and debasing his most spiritual and perfect and immense being be compared to him : as he himself speaks in the prophet , to whom will ye liken me , saith the lord , and make me equal ? and therefore with no distinction whatsoever can it be lawful to give religious worship , or any part of it , to any but god : we can pray to none but to him , because he only is every where present , and only knows the hearts of all the children of men ; which solomon gives as the reason why we should address our supplications to god only , who dwelleth in the heavens . so that the reason of these two precepts is founded in the unity and singularity of the divine nature , and unless there be more gods than one , we must worship him only , and pray to none but him : because we can give invocation to none but to him only whom we believe to be god ; as st. paul reasons , how shall they call on him in whom they have not believed ? ii. the love likewise of our neighbour is founded in the unity of the divine nature , and may be inferr'd from it : hear , o israel , the lord thy god is one lord , therefore thou shalt love thy neighbour as thy self . and the apostle gives this reason why christians should be at unity among themselves ; there is one god and father of all , and therefore we should keep the unity of the spirit in the bond of peace , that is , live in mutual love and peace . the prophet likewise assigns this reason why all mankind should be upon good terms with one another , and not be injurious one to another , have we not all one father ? hath not one god created us ? why do we then deal treacherously every man against his brother . and therefore when we see such hatred and enmity among men , such divisions and animosities among christians , we may not only ask st. paul's question , is christ divided ? that we cannot agree about serving him ; either all to serve him in one way , or to bear with one another in our differences : i say we may not only ask st. paul's question , is christ divided ? but may ask further , is god divided ? is there not one god , and are we not all his offspring ? are we not all the sons of adam , who was the son of god ? so that if we trace our selves to our original , we shall find a great nearness and equality among men : and this equality that we are all god's creatures and image , and that the one only god is the father of us all , is a more real ground of mutual love , and peace , and equity in our dealings one with another , than any of those petty differences and distinctions of strong and weak , of rich and poor , of wise and foolish , of base and honourable , can be to encourage men to any thing of insolence , injustice , and inequality of dealing one towards another . because that wherein we all agree , that we are the creatures and children of god and have all one common father , is essential and constant ; but those things wherein we differ are accidental and mutable , and happen to one another by turns . thus much may suffice to have spoken concerning the first proposition in the text , there is one god : to him , father , son , and h. ghost be all honour and glory , dominion and power , now and for ever . amen . finis . notes, typically marginal, from the original text notes for div a -e john . . heb. . . joh. . . pet. . . heb. . , . heb. . . pet. . , . cor. . . eph. . . pet. . . joh. . . v. . rom. . , , . cor. . . lev. . . heb. . . v. . joh. . . eph. . . deut. . . mark. . . , . isa . . . kings . . rom. . . eph. . . mal. . .