HOweuer the whole Scripture (as S.2. Tim. 3, 16. Paul to his Scholler Timothy) be giuen by diuine in­spiration, and is pro­fitable, to teach, to improue, to cor­rect, to instruct in righteousnesse, [Page 2] that the man of God, may be made perfect to all good workes. Yet as in the large folio of the booke of Nature, though euery Creature car­ry in it the sparkles of the power, goodnesse, and prouidence of the Creator; those rayes shine out more brightly in some, more dimmely in others; so in the lesser Epitome of the Scripture, albeit all the parcels of sacred Writ, breath forth one and the selfe-same diuine truth in a most sweete and heauenly harmo­ny; yet in some passages the Spirit of God takes to himselfe (as it were) the winges of an Eagle, soaring a­loft aboue the capacity of the high­est: in others he creepes (as it were) on the ground, stooping to the shal­low conceit of the meanest. Some­times he couers himselfe with thick clouds,Ps. 8.18, 12. & darknes is his Pauillion; o­ther whiles he speaks to vs familiar­ly,Exod. 33, 11. as to his seruant Moses, face to face, mouth to mouth. The new Te­stament by the consent of all, in this respect carries the preheminence beyond the old. The glosse must bee [Page 3] clearer then the text. Among the A­postles, Paul outstrips his fellowes; who for his labour, or his learning, was euer held the chiefest of the A­postles. Among the Epistles of Paul, his to the Romans (if such invaluable Iewels may be valued one with ano­ther, if one star may differ from an­other in glory) bears the name from the rest; whether we respect doctrin of faith, or good manners, matter of in­struction, or exhortation, of confutation or consolation; so largely discussed, so pithily pressed, so wisely managed. In this Epistle, this chap. is of most admirable vse: being placed as the Sun in the midst of the Firmament, and containing in it a rich Mine of cōsolation. In this chap. this verse is placed as the heart in the midst of the body, that giues life to all the members. There are two professed enemies which lay perpetual siege to the bulwarke of true Christian con­solation: Sinne and Affliction. These like troublesome guests, and vnwel­come Inmates, so disturbe the peace of the Saints, while they lodge in [Page 4] these cottages of clay, that it makes them weary of their houses, and themselues to, putting them oft to Rebeccaes complaint,Gen. 27.46. Would to God I were dead. These are those Sana­anites and Hittites which are perpe­tuall goades in their sides, perpetu­all prickes in their eyes.Numb. 33.55 Here is that Gall and Wormwood which embitters all the sweets this world can affoord. To shut vp in a word, here is that Coloquintida which matres the other herbes, and makes thē that tasts cry,Mors in Olla. 2. Kings. [...].40 Death is the pot. Against both these, Paul addresses his discourse in this chapter, where­in like a valiant champion, expert in the Lords battailes, hauing mustred vp his forces, and marshalled them in battaile array, in the Fore-front, he affronts sinne, the head of this Serpent, in the Rereward, he en­counters with Affliction, the taile of this Serpent, the after a long skirmish, wins the field, and sounds the Triumph; Neither life nor death, things present, nor things to come, shall separate vs from the loue of God in [Page 5] Christ. More plainely, here is an Antidote, a Cordiall proposed an Antidote against the poyson of sin; a Cordiall against the anguish of the crosse. The Antidote against sin is propounded, verse 1. confir­med verse 2. prosecuted, applyed in the sequel to verse 17. The Cordi­als to mittigate the anguish of the crosse, are threefold. The first is, drawne from the end of it, our con­formity to Christ verse 17. The se­cond from the guide we haue in it, the Spirite helpeth [...] infirmities, verse 26. The third is taken from the good issue wee shall haue out of it, verse 28. So that these words carry in them, a soueraigne Cordial against all miseries, crosses, calami­ties, whatsoeuer, wheresoeuer, how many, how great soeuer, which may or shall vex the Israel of God, while they soiourne in this valley of teares, and vale of misery.

In treating heereof (that I may acquaint you with my method) we with consider the connexion first, then the proposition. In the propo­sition [Page 6] the Circumstance, the sub­stance is obserueable. The Circum­stances will lead vs into the consi­deration of the persons to whom this Cordiall is intended restrained; (We) of the manner how it is de­liuered, euidently, confidently (Wee know:) for the substance in it you haue first the generality (all things) then the Harmony, (worke together:) thirdly, the scope or drift of their working (for good:) lastly, the de­scription of the parties whom this concerns, from their inward affecti­on 1 (they that loue God) from their ef­fectual vocation (that they are called 2 of God:) from their eternall election (that they are called according to his 3 purpose.)

These be the rude lineaments of our present discourse, which wee intend (by the Diuine Assistance) to prosecute and pollish ouer with a second, & more accurate draught. That which first offers it selfe to our Meditation, is the Connexion, which shall bee dispatched in a word (Also:) this copulatiue particle [Page 7] like some corner stone in a curious structure, knits this verse to the ver­ses immediately preceding; as if the Apostle had deliuered himselfe more plainely and fully. If this be not sufficient to strengthen your feeble knees, to erect your deiected spirits; that suffering is the way to glory, that by the Crosse you doe but climbe to this Crowne; that Mount Caluary lies onely in the rhode to Mount Tabor; that heere­in stands your conformitie to him, vvho vvas consecrated your High-Priest by Affliction. If the sweete meditation of the glorie to come, cannot digest the present bitternesse of the Crosse; if the presence, the assistance of that Spirit of Consola­tion, that Comforter, who is Com­fort it selfe, cannot cheare your dis­consolated spirits, nor asswage your sorrow; adde to the former heape a serious meditation of the power & ouer-ruling Prouidence of your heauenly Father, whereby all things are so wisely disposed, so sweetly carried, so cunningly contriued, [Page 8] that what-euer happens in the world, all worke together for the best of them that loue God, &c. All things and among the rest your afflictions which are so far frō pre­iudicing your fatuation, that they aduance it; so farre from being (as your deeme in your weake distem­pers) clogges to wedge you to the earth, that they proue after a sort as wings, whereby you soare aloft to heauen: so farre from being Sca­la inferni, a p [...]acipice from whence your soules should bee tumbled headlong into the infernall Lake, that indeed they proue to be a Sca­la coeli, a Iaakobs ladder, vpon whose staires the Angels of God are con­tinually ascending and descending, by which steps the Elect mount in­to Abrams, bosome. These tall A­nakims serue not to tread you as mire vnder their feete, but to lift you vp (as Kings and Princes) vpon their shoulders neerer heauen. He that hath but halfe an eye, may now see the drift of the Apostle, which is to reach foorth a strong [Page 9] Cable of Consolation; vnto those poore Saints and seruants of God; who sayling in the troublesome Sea of this tumultuous world, ha­uing encountred with great storms, and now almost ouer-whelmed with the succession of many hide­ous waues one pressing on another; are labouring for life, ready to be plunged into the gulfe of despaire. A strong Cable it is, composed of many threds, so twisted together, that all the Diuels in hell shall neuer be able to breake it.Eccle. 4.9.12 Two (sayth Salo­mon) are better then one: a threefold cord cannot easily be broken. In that our Apostle contents not him­selfe with one Argument of Con­solation, but to the first addes a se­cond, and strengthens the second with a third; the obseruation is plaine and euident. As, many are the Crosses of the Righteous; so, their Comforts are many; the Afflictions of the iust goe not single, but by throngs & troopes: one following on the neck, one treading vpon the heele of another: Velus vnda vn­dam, [Page 10] as waues seconds waue in the Sea; neither are their consolations single. Loe here is a double, nay a trebble ground of solid comfort;Psal. 34, 19. Many are the troubles of the righte­ous, but the Lord will deliuer them out of all. Many troubles, many deli­uerances; so many troubles, so ma­ny deliuerances; euery seuerall trouble hath a seuerall rescue, till he be deliuered, not from some, or from few, or from many, but from al. Euery proper temptation hath it owne proper issue. 1. Cor. 10 15. So Zach. 1.21. Looke how many hornes were raised to push at the Is­rael of God, so many Carpenters were appointed, so many hammers lifted vp to breake those hornes in pieces.Iohn. 16, 33. In the world you shall haue trouble; (there's the crosse.) In me you shall haue peace; there's the comfort.Act. 14, 22, Through many tribulations you must enter into the kingdome of heauen. Tribulations, many Tribulations; there's many crosses; these tribula­tions minister a passage by which we get heauen; there's many com­forts, [Page 11] if with Paul wee haue terrors without, and terrors within, we shal finde comforts without and com­forts within: if we be distressed on all sides with him, with him wee shall be comforted on all sides. No­table to this purpose is that of the same Apostle, 2 Cor. 4.8, 9. We are afflicted on euery side: there's crosse vpon crosse: yet not in distresse, there's comfort. Hee goes on, wee are in doubt, but despaire not: we are persecuted, but not forsaken, cast downe, but wee perish not, &c. It is very remarkable to obserue how the crosses & comforts, with which that chosen vessell was laded, poised, and ballanced each other: yet in the end, verse 17. the comfort infinitely weighs downe the crosse, and ther­fore he cals it a light affliction, but a weight of glory. Let mee shut vp the proofe of this point with the Epi­phonema of the same Apostle.2, Cor. 1,3. Bles­sed bee the Father of our Lord Iesus Christ, who comforts vs in all our tri­bulations, that as our suffering for Christ hath abounded, so our ioy [Page 12] might abound much more.

You haue seene God doing his part: our parts now must follow. This serues (that I may descend frō the confirmation of the point vnto application, which is the life of all teaching) to minister matter of Thankfulnesse, of Instruction, of Meditation. Of Thankfulnes first. How should euery Christians hart be rauished with this consideration and transported euen beyond it selfe, with the gratefull acknow­ledgement of so high a fauour? The God of Consolation is no niggard of his Cordials; he pinches not, he spares not, but giues vs into our bo­some a good treasure shaken toge­ther pressed downe, running ouer & wilt thou show thy selfe a niggard in the retribution of Thankes? Is Gods hand opened & thine shut? Is Gods heart enlarged and are thy bowels strained? Shall the Creator giue vnto the Creature a Cup of Conso­lation, a Cup brimfull an ouer-flow­ing Cup, and shall not the Creature take vp (with the Princely Prophet) [Page 13] the cup of saluation? Will ye thus re­quite the Lord, O ye foolish people and vnthankfull? Si ingratum dixeris omnia dixeris. Giue vnto the Lord all ye his Saints; Giue vnto the Lord. Psal. 29.1. What will you giue? thankes: what lesse can ye giue? not verball only, but reall; not in word alone, but in deed and in truth, as the Apostle wishes the Ephesians to walke worthy of their vocation: such is my counsel to all that haue tasted of this sweete marrow and fatnesse;Ephes. 4.1. Walke worthy of so great Consolation.

It serues secondly, for instructi­on, to make vs enamored with the booke of God, that rich wardrobe, and aboundant store-house of di­uine comforts. If any be merry, Iames. 5.13. let him sing Psalmes, if afflicted let him pray, and read too. Whether should wee go for light but to the Sunne?Psal. 42.1. for water but to the Wel-head? Lo here is that fountaine of consolati­on: As the Hart brayeth after the riuers of water, so let thy disconso­lated soule pant and thirst after these Christall streames of liuing [Page 14] water,Psal. 46.4. which issuing from the thre­shold of the Sanctuary, makes glad the Citty of our God Heere bee those Apples of Paradise, those flag­gons of Wine, Cant. 2.5. the true Aqua vitae, which can fetch vs againe in our deepest swoundes, which alone can refresh vs in our greatest Agonies. Heere is the oyle of gladnesse, the balme of Gilead; heere wee may sucke, and be delighted; heere wee may milke and be satisfied. As for all other waters, either they are but streames issuing from this foun­taine, & howeuer pure in the head, yet may bee corrupted in the chan­nels or pipes through which they are conueyed vnto vs: or if they flow from any other spring, they are not liuing, but dead waters: not sweete but bitter streames, corro­ding not comforting the bowels in­to which they descend. All these comforters are miserable comfor­ters, Phisitians of no value, drugges of no vertue. These sacred volumes are not vnfitly resembled by one of the Ancients, to an Apothecaries [Page 15] shop, richly furnished with salues for euery sore, with receits and re­medies for euery malady. Our care and wisedome must induce vs so fa­miliarly to acquaint our selues with the seuerall compositions, that in all our extremities, we may be able on a sodaine to fetch and cull out pro­per salues for any sores; fit receites against any distemper.Psal. 119.92. I had fainted in my affliction (saith the Princely Prophet) if thy word had not stayed me vp. A wise man will haue his plaister ready, though his head bee not broken as yet.

The last vse serues for meditati­on. If there bee such store of com­forts suggested to vs on earth, what thinke you is reserued for vs in hea­uen? The greatest measure of conso­lation we can haue here, is nothing in comparison of what wee shall haue ther. The disproportion is on­ly not infinite: heere wee haue but the first fruites, there is the haruest; here our comfort is but in the seed, there is the full croppe; heere wee haue but the earnest, there is the in­heritance; [Page 16] heere but a few sparkles, there is the flame; heere but a few drops, there is the Ocean. Now it is distilled into our narrow mou­thed bottle, as we are capable to re­ceiue it, drop after drop; then wee shall bee bathed; yea, drenched o­uer head and eares in a Sea of com­fort. This ioy is so great, that it can­not enter into vs, but wee must en­ter into it.Mar. 25.21. So much that phrase of speech implyes: Well done good and faithfull seruant, enter into thy masters ioy. There is fulnesse of ioy, there are riuers of pleasures for e­uermore: such comforts as eie hath not seene, eare hath not heard; nei­ther euer can the heart of man con­ceiue; Lord, Giue vs euermore of this Comfort. So much, if not too much of the connexion. We come now to the words in themselues considered; where the circumstan­ces first offer themselues to our me­ditation: the first is, the person to whom this priuiledge is entailed; (wee.)

Wee that are made partakers of [Page 17] the Diuine nature; wee that are borne not of water but of the Spi­rit; Wee that are aduanced to bee a holy Nation; a peculiar people, a Royall Priest-hood: We that haue tasted of the bitter waters of Ma­rah, We know &c. There lies a no­table Emphasis, (if you marke it) in this particle Wee; it is a word of restraint, and shuts vp the doore a­gainst all carnall. Wordlings; and will not allow them the apprehen­sion of so Diuine truth. This Christian Aphorisme cannot bee conceiued; much lesse embraced, much lesse digested by a Natura­list. Wisedome hath hid these things from the Wise of this world, Luke. 10.21. and reuealed them vnto Babes, and Sucklings: to such Babes are desire the sincere milke of the word, that they may grow thereby. The naturall man perceiueth not the things of God; neither indeed can hee: So Paule, 1. Corinth. 2.14. He percei­ueth not the things of God: there is his inability; neither can hee, there is an vtter impossibility. As soone [Page 18] may a bruite beast conceiue, dis­cusse, reason, and discourse of the things of men, as a man in his meer naturals, comprehend the things of God. This knowledge is beyond the sphere of Nature; and wee are guided to it by a higher principle. This is one of those deepe mysteries of Godlinesse, into which the very An­gels desire to pry; an vnwise man knoweth it not, a foole cannot vnder­stand it.

These Celestiall thoughts, trans­cend his dull capacity: tell a world­ling of the Peace of God which passeth all vnderstanding; Philip. 4.7. 1. Pet. 1.8. mind him of a ioy which is glorious and vn­speakeable: assure him, there is a royall priuiledge peculiar to the chosen of God; that All things shall worke together to the best of them that loue God, Act. 17.18. Act. 20.24. &c. You shal seeme to him a Barbarian, or (as the Athenians cen­sured Paule.) you must passe for a babler and broacher of new Doctrine; nay, Festus verdict will be your lot, much Deuotion hath made thee mad. If hee himselfe discourse of [Page 19] them, it is but Parrot-like, he speaks by rote, he know's not what; vtte­ring the Sentence, when he vnder­stands not the sense. Let his Wine and Oyle encrease; Let his Cowes Calue and cease not; Let him haue his portion in this life, Esaus Patri­mony, the fatnes of the earth, & ful­nes of bread; like the Cocke in the Fable hee will preferre one Barley­corne before the richest Iewell which the earth can afford. Giue him Hay, Prouender, Huskes, and Acornes, the Leekes and Onions of Aegypt; he will not sticke to bid much good may your Spirituall consolations do you; let mee inioy the present comforts of this life: I shall neither enuy your hopes for the future, nor desire them. Let me haue the Res, the possession and fruition of my desires, take you the Spes, the ex­pectation of I know not what gol­den Mountaines, which your crackt braines promise to themselues. One Bird in the hand, is better then two in the bush. As our Sauiour spake sometimes to the woman of Cana­an, [Page 20] if thou knewest the gift of God,Iohn. 4.10. and who it is that speaketh vnto thee, thou wouldst haue asked & be would haue giuen vnto thee of the water of the Well of life to drinke freely. So say I vnto thee, O thou silly sottish Muck-worme, if thou couldst but tast the delicacy of this hid Manna, this Angelicall prouisi­on, this super-coelestiall and soule-rauishing consolation, with which the Righteous Man is dayly, houre­ly, solaced; how wouldst thou loath the dirt and dung of this world?2. Sam. 23.16. How wouldst thou (with Davids Worthyes) breake thorough a whole hoast of Philistims to get but a few drops of the water of this Be­thel; which now is powred forth vnto thee (as it were) by pale-fuls, and thou sufferest it to bee spilt on the ground; nay, tramplest it as mire and dirt vnder thy feete. But what do I wasting my spirits, and abusing your patience, while I direct my dis­course to the belly, which hath no eares? I will now addresse my selfe to the hungry empty soule. Is there [Page 21] any heere whose bowels are kind­led, whose affections are enflamed? Is there any, that longs to haue a share in this inestimable Treature? That longs to sip of this cup? I know no surer way, no better coun­sell can bee giuen him, then to inte­rest himselfe in the society of the Saints. Labour to bee of that com­munion; bee one of that Incorpora­tion, and this praerogatiue granted to them, will not bee denyed to thee. If thou bee involued in this (We) if made partakers of this Di­uine nature, thou shalt bee made partakers of this diuine Consolati­on: the Saints are indeed the one­ly true Good-fellowes which haue all things common. This (Wee) is not onely an exclusiue particle, to shut the doore against the wicked and prophane hand that would be snat­ching at these dainty morsels, but also an inclusiue particle, opening the doore wide to the feeble hand of all weake palsie Christians; for whom God hath spred this Table, furnishings it euen in the wildernes. [Page 22] Least any should thinke this Table common for all commers, tagge and ragge: Paule appropriates it, points vs to the guest inuited, (We, and wee onely:) Least any should thinke this Table proper to Paule onely; hee enlargeth himselfe to shew how it is common to all Christians: (Wee, and all Wee.) Hi­therto of the parties to whom this truth is intended and entailed; it is more then high time that wee pro­ceed to the manner how it is de­liuered, implyed in the next word (Know.)

(Wee know:) a word that im­ports both the perspicuity and cer­tainety of this diuine Aphorisme. This knowledge was no bare spe­culation, but a practicall obseruation; not a meere Notion or naked con­ception of the braine, but a well grounded and setled perswasion of the heart. Wee know not theori­cally onely, but really; not specula­tiuely onely, but experimentally; e­uery day, euery moment is this Scripture fulfilled in vs, and vpon [Page 23] vs, that all things worke, &c. Againe, (we know) that is; we may know it, we must know it, we shall know it We may know, if we doe not wilful­ly shut our eyes; if we do but care­fully obserue the carriage of God towards our selues, or any of the Saints, trace him in all his passages, you may easily sent out the print of his footsteppes; Things reuealed, belong to vs and our Children. Wee ought, we must know it. Euery trade and profession of life, Cittizens, Schollers, Souldiers: the Gentry, Comminalty, Nobility, haue cer­tain prerogatiues annexed to them (not to touch vppon the highest ranke.) What man so simple, as to bee ignorant of those priuiledges which are granted by custome or fauour to the meanest occupation? What a shame were it then for any professed Christian to bee vtterly vnacquainted with so maine a pri­uiledge proper only to those of that coate? Proprium Quarto modo (as Schoolemen deliuer it) omni Soli semper. Agreeing to all Christians, [Page 24] onely to a Christian, and to a Chri­stian alwayes. Nay, We shall know it. How euer in the times of our igno­rance it may be hid from our eyes, that we cannot conceyue it; how­euer in the time of temptation, our hearts may be so vnsetled, that we cannot but doubt of it, yet sooner or later, first or last, we shall attaine to this plerophory of our Apostle, we shall see clearly, beleeue confident­ly, and acknowledge feelingly, that All things worke together, &c.

This Mysterie is not reuealed ful­ly at the first dash. The bright lustre of so glorious a light, if it should sodainly breake out vpon us, would doubtlesse dazle our dim Owlet eie­sight. We see it first darkely as in a cloud, confusedly (as it were) a far off in processe of time, more clear­ly, more distinctly, as yeares and experience should teach an aged Scholler.

The reason heereof is euident. This Knowledge is the Mother of all spirituall Courage, Constancie, Pa­tience, and Perseuerance. This is the [Page 25] wise mans harbour, which secures him in the greatest stormes. What though the earth be mooued? What though the Sea rore & make a noyse? Psal. 46.2.3 The mountaines be tumbled into the middest of the Sea? What though the whole world bee in a tumultu­ous vprore, running into a Chaos of Confusion? That heart which hath planted it selfe on this Rocke, is no whit affraid of euill tydings, stands as Mount Sion, which cannot bee moued. Why? It knowes that wise Pilot which sits aboue, does not on­ly see whateuer fals out in the glas­sy Sea of this world (amiddest all the weltrings and changes of the same) but so disposes of euery particular accident, that it turnes to the gene­rall good of his seruants. The Mer­chant venturer puts to Sea, rides out many a bitter storme, runnes many a desperat hazard, vpon hope of a gainfull returne. The stout Soul­dier; takes his life into his hand, runnes vpon the mouth of the Ca­non, dares the Lyon his owne Den vpon hope of victory. Euery man [Page 26] hazards in his calling, yet are but vncertaine Venturers, ignorant of the issue. The Greedy Aduenturer, seeking to encrease his stocke, loses many times both it, and himselfe. The Couetous Souldier, gaping after spoyle and victory, finds himselfe spoyled, captiuated. But the Chri­stian runnes not at vncertaine, he is sure of the goale when he sets forth. We are sure of the day before wee enter into the field: we may ante vi­ctorian Triumpham canere, sound the Triumph before the victory. When we put on our harnesse, wee dare boast as he that puts it off before a stroke be stricken. We know wee shall be more then Conquerours, tho­rough Iesus Christ. What made that stripling Dauid (that Noble & Di­uine Sparke of Magnanimity) runne hastily to encounter with that Gy­gantean Monster,1. Sam. 17, 37 Goliah? He knew Iehouah would close his Enemy in his hand? What whetted Gedeons valour to march on so boldly with a handfull of men, and a few ear­then pitchers, against so numerous [Page 27] an hoast of armed Midianites? Iudges 7, 15. He knew the euent, God assured him of victory. What encoraged the three Children, and so animated them, that they ran as willingly into the hot fiery Furnace, as it were to a bed of Doune, or Roses? They knew theyr God was able to deliuer them.Dan. 3, 17. Why should we then be affraide (if our Lord and Master call vs forth) to grapple with the Goliah of Affli­ction, to encounter with a whole hoast of crosses, to drinke of the bitter water of Marah, or to vndergo the fiery Tryall? Lord strengthen our faith, that we quaile not in the day of Battell, but rather by that Eagle eye, piercing through the vncomfortable mistes and clouds of Affliction, we may behold that comfortable close, how this bloud-red Sea shall but minister to vs a passage to our heauenly Canaan Par­don my iust indignation, if in the falling off from this point, I fal foul upon those fresh-watered & white liuer'd Souldiers, who sailing vp­on the rough seas of this World, are gashed with euery storme, and [Page 28] frighted with euery gust. The least apparant danger settes them quite besides themselues, & driues them into Dauids dissident conclusion; I said in my hast all men are lyars: Psal. 116.11. Or makes them cry out with Peter, Ma­ster saue me, Mar. 14.30. I perish. Whence this? but because we look only on things which are seene, not on things vvhich are not seene; 2. Cor. 2.18. because wee liue by sight and sense, not by faith. (Hinc illae lachrymae.) Hence those feares, those feares, those vnlawfull shifts plotted and practised to wind our selues out of such greeuous perple­xities. These haue no faith, or at best are but men of little faith, as our Sauiour increpates his Disci­ples,Mat. 8.26. if their [...] were come to full growth to a [...]: they wold doubtlesse stand still and behold the saluation of the Lord. They wold say with Paul, Exod. 14.17. we know that al things &c.

Thus are we falne ere wee are aware, into the body of our Dis­course, these Skirts and Subburbes haue led vs into the heart of the Ci­ty. If any thinke I haue dwelt too [Page 29] long in the Portall, let this con­tent them, we are now in the Pa­lace: we haue beene long in crac­king the shell, that your appetites might bee whetted to long for the kernell.

(All things:) Now, few not many, but (All) none excepted (worke to­gether.) Many and sundry Agents are found in the world, whose course and scope, whose aime and ends, and actions are not the same; they communicate not their se­crets each to other; yea, their in­tentions are diuers; nay aduerse, one thwarting, crossiing another; yet the ouer-ruling Prouidence of that supreme Moderator and sole Monarch of Heauen and earth, so swaies all subordinate and inferior instru­ments, that in the midst of their mutuall iarres and oppositions, they conspire in a sacred Harmony; as if they were entred into a holy league, or some sacred combination for the good of his chosen: where euer they be in respect of their pla­ces, whosoeuer in regard of their [Page 30] persons, howsoeuer dis-ioynted in regard of their affections; all their proiects and practices tend or shall turne to the good of the Elect. If I were discoursing among Philoso­phers, me thinks they might excel­lently be shadowed out by the Re­uolution of the Heauens. Euery Planet moues in it owne proper Orbe; their motions are not all alike, but vari­ous; nay, opposite each vnto other. Hence those different Coniunctions, Oppositions, and Aspects, of the Pla­nets; yet by the wheeling round of the Primum Mobile, they are brought about to one determinate point. If I were to discourse among States-men; I would wish them to obserue the wise and politicke car­riage of a Prouident Prince; who meeting with opposite factions in his State, while each man takes his owne way, one seeking to vnder­mine another; he serues his owne endes, of both so wisely managing the good, so powerfully ouer-aw­ing the bad, that all turnes to the common good: I leaue the [...], [Page 31] to the iudicious Reader.

(For good:) so some Interpreters; for the Best so others: the former exposition is good and warranta­ble; the latter, I take is Best and most Emphaticall. There is a foure­fold good incident to mankinde; Naturall, Ciuill, Spirituall, Eternall. Naturall, which respects the good of our bodies; the Ciuill, the good of our states; Spirituall, the good of our soules in this life Eternall; the happinesse of body and soule both in the life to come. The Na­turall good is common to man and beast; the Ciuill is common to the wicked with the Godly; onely the Spirituall and Eternall, aduances the righteous as much aboue the prophane, as the Ciuill aduances a Man aboue a Beast. It is apparant enough what Good the Apostle driues at, not euery good but the best good; not the Naturall or Ciuill good: (both these vanish as drosse in the furnace of affliction:) but the Spirituall, the Eternall good, which abides the fiery triall, and as pure [Page 32] Gold is refined, rather then empai­red by it. All things shall worke for their good, this is, shall make for the good of their soules, for their eter­nall good; shall further their San­ctification, their Saluation; shal make them more holy heere, more happie hereafter, more gracious on earth, more glorious in heauen.

A Paradox which soundes harsh, and must needs grate the eares of a carnall Nichodemus, a conceit most absurd in the iudgement of flesh and blood, contrary to sense and experience; no meruaile if a world­ling will not subscribe to it. Who more base, who more contempti­ble in the eye of the world, then the Generation of the Iust? No men more miserable, so berounded and enuironed with euilles, that they cannot looke beside their miseries: all things conspire to mischiefe them. What a straunge assertion, beyond all beleefe is this of our A­postle, that all things worke to their good. What all things (sayth the Fa­ther?) what, all euill? what, sinne? [Page 33] what, Affliction? Immo & pec­cata. (He that puts the question, assoyles it) Yea, all things. A large word, of a wide extent, yet not too large. Generall assertions a­uaile little, the whole waight of our comfort, lies in the induction of Particulars. Giue mee leaue there­fore to run through all things, and to extract this Quintessence of con­solation from euery thing.

For Method-sake, we will range them into two Heads; either they are Good, or Euil. That al Good things turne to the good of them that are Good, will easily be granted of all. Briefely then, all Good, whether su­preme or subordinate. Supreme God himselfe, whether we consider him in his Nature or Workes. For his at­tributes, His Wisedome is their Pi­lot, his Power their Bulwarke, his Faithfulnesse their Anchor, his Pro­uidence their Purueighor. His Iustice keepes them from Presumption, his Mercy from Despaire. His Omnisci­ence serues as a Bridle, to curb them from dooing euill. The Face of the Lord is against them that do euill; Psal. 34, 16. as [Page 34] a Sparre to encourage them to all good Duties.Mat. 6.4. He that sees in secret, will reward them openly. In a word, they loue him for his goodnesse, feare him for his greatnesse, and imitate his Holinesse.

As for his Workes, if towardes them in particular, sometimes hee speakes out of the whirlwind; The Lyon roares,Hosea 3, 8. then all the Beastes of the field tremble. This rough Dea­ling, howeuer it perplexe them for a time, yet makes them more care­full to please him, more fearfull to offend him. Vsually he speakes to his owne in a gentle still voice,1 King. 19.12 13. and discourseth with them in a familiar Language: then they walke vvith God as Enoch, talke with him as Moses, conuerse with him as A­bram, supplicate to him, as Dauid, Iosuah, Samuel, Danie. If towardes Others, generally: Sometimes hee workes by meanes; then his Glorie shines sufficiently: they ascribe the praise to him, who both appointed the meanes, & gaue the blessing to that meanes he had appointed.

Sometimes hee workes without meanes; and then his Glorie giues a farre greater lustre:This is the fin­ger of God. Exod. 8.19. they crie out Digitus Dei est. Sometimes he works aboue, against meanes, then indeede his Glorie shines out most brightly this fils them with wonder and a­mazement, causing them to breake out with the Apostle: O the deepe­nesse of the wisedom & power of God, how vnsearchable are his iudgements and his wayes past finding out! Rom. 11, 43. God the Father is their Cre­ator, and Preseruer; God the Sonne, their Sauiour and Redeemer; God the holy Ghost, their Sanctifier and Com­forter.

As God the supreme Agent, so all Creatures in subordination to his will, worke for the good of his Chosen, Whether Men or Angelles. Lower we may not descend, least our discourse know no limits.

Angels: what's their office? are they not sent forth as Ministring Spirits for the good of the elect? Heb. 11, 14 In our Insancie, these heauenly peeres carry vs in their Armes as Nurses, [Page 36] least we should dash our feete against a stone. Psa. 91, 11, 12 In our Nonage, they serue as Tutors or Gouernours, secretly insti­gating vs to good, disswading from euill. Are we in prison? they can knocke off our Fetters, open the Brazen gates, Acts 12.7. and set vs at liberty to shift for our liues. Are we enuiro­ned with an innumerable Hoast of Armed Enemies? 2 King. 19.35 they can slay a Hundred and fourescore & fiue thou­sand in one night. At our Death, they stand ready to receiue our flit­ting soules, and to carry them into Abrahams bosome. Luke 16.22. At the Resurre­ction, they gather the Bodies of the Saints from the foure Corners of the world.

(Men.) All Ordinances among Men make for them, whether Ciuil or Ecclesiasticall. Esay 49.23. Ciuill Magistrates are Nursing Fathers & nursing Mo­thers to the Church; as the shadow of a great rocke to shroud them from the rage of the wicked. Rom. 4.44. Hee is the Minister of God to thee, for Good. What Good? That we may leade a quiet and peaceable life, in al god­linesse [Page 37] and honesty, 1 Tim. 2, 2. As Magistrates serue for their Tempo­rall, so Ministers for their Eternall Good. These are Pastours, Psal. 23.2. leading them to greene Pastures, Esay 52, 7. whose verie feet are Beautifull, because they bring the glad tydings of Saluation. Guides, Luke. 1.79. reducing those silly sheepe, wande­ring in the by-pathes of Error, into the way of peace. Watchmen, which standing on the Lords watch-To­wer, keepe Centinel;Ezek. 3.17. & when they they see a plague, giue warning; that being (praemoniti) forewarned, they might be (praemuniti) fore-ar­med.

The word of God, is to them that are saued,2 Cor. 2.16. the sweet sauour of life vn­to life, the Arme of God to Saluation; Rom. 1, 16. Psa. 119.105. A light vnto their feete, a Lanterne vnto their steps; the two-edged sword of the Spirit, piercing euen to the diuiding assunder of the Soule and Spirit, and of the ioynts & marrow. Heb 4, 12. That heauenly Manna, Diuine Nectar and Ambrosia which nourisheth them vp to Immortali­ty, as Oracles for Direction, as apples [Page 38] of Paradise, and Flaggons of Wines for Consolation: a Corasiue to eate out the proud flesh; a Cordiall to strengthen them in theyr greatest weakenesse. The Sacraments are the Broad Seales of the great King of Kings, to ratifie and confirme that Magna Charta, their Great Charter, whereby they lay clayme to that Immortall inheritance.

For Outward good things, whether Bona Animi, Bona Corporis, or Bona Fortunae, euen these become truely good. The gifts of the mind, acutenes of Wit, is to them as that sword of A­lexander, by whose keen edge they are made able to vntie or cut asun­der the Gordian knots of all Sophi­sticall Dilemmaes. Depth of iudge­ment so grounds them in the knowledge of the Truth, that like Trees which haue taken deepe root, they cannot easily be tossed too and fro with euery blast of Doctrine; yea the gifts of Reprobates aduance the good of the Elect. Who may saue others, but themselues they cannot saue; like No­ahs Shipwrights, that builded an [Page 39] Arke for the securing of the Patri­archs, while themselues were swal­lowed vp of the Deluge.

The Ornaments of theyr Bodyes. The beauty of Ester made the whol Church of the Iewes fare the bet­ter. Sampsons strength was Israels Bulwarke, and the wracke of Phili­stims. The Gifts of Fortune (as wee commonly terme them) are nota­bly emproued by them. If they be­come Fauourites to Great men, Lot Ioseph, Dauid, Nehemiah, Mordecai, Prou. 11.10. rise and climbe. When the righteous are exalted, the City shall flourish. If their Cup ouerflow, their Brests bee full of Milke, and their Bones full of Marrow; there wordly Wealth makes them rich in good Workes, 1. Tim. 6.18. to doe good, and to distribute they forget not. Now they are Eies to the blind, Clothes to the naked, Iob 31, 17, 18 19, 20. &c. Feete to the lame: their Morsels are neuer eaten alone, the loines of the poore shall blesse them.

My promise was not to dwel on this branch, which requires not confirmation, but onely illustration. [Page 40] Why should I waste the time, in prouing what none denies? Here's the maine Scruple, a Quaere not ea­sily assoyl'd: What do all euil things turne to their good? I, All euill too, by accident, whether of Sin or Punish­ment of Sinne; whether that of our first Parents, or what flowes from thence. That of our first Parents? Our Apostacie from God in the first Adam, made way for the incar­nation of the Second. Had wee not fallen in Adam, wee could neuer haue stood in Christ. Our Happi­nesse at the first was put into our owne hands; but how easily were we beguiled by that wily Serpent (like little Children, that will part with Gold for a Nut-shelle) to let goe God, Heauen, our Soules, and all for an Apple. Whereas now, this Iewell is kept vnder looke and key, in the Bosome of God, conueighed to vs by our Head Christ Iesus; and as soone may Satan pull Christ their Head out of Heauen, as snatch a rib, a member, a limbe from his body. Loe how we haue gayned by our [Page 41] lossel: our Happinesse is enlarged, confirmed, & we may triumphing­ly conclude with the Philosopher: ‘ [...].’ Wee had perished, if we had not peri­shed.

That which flowes from our first Parents, whether Originall Corrup­tion, or Actuall Transgression. Ori­ginall Corruption, howeuer it sticke close to all the sonnes of Adam, as an Hereditary Leprosie bred in the flesh, & wil not our of the bone. Wel may it bee subdued, rooted out it cannot be. If it doe not Regnare, it will Inhabitare. So hath it fret­ted into our Nature, as the Lepro­sie eate into the walles, that it can­not be scraped out till the house be pulled downe; like that poysoned Vestiment which the Poets faine was giuen to Hercules, that would not off till it had torne the skinne from the flesh, and the flesh from the bone. This tainture sieges on the wholeman in the vnion of the Soule to the Body, and therefore cannot be extirpated, eradicated, till the fi­nall [Page 42] separation of the Body from the Soule.

This Fomes Malorum, workes for their Good many waies. It serues to humble them; it lets them see, that they carry in them the Spawne of all Sinne, the sourse of all Impie­ty lurkes in their vile Nature; that by Nature they are Slaues to sinne, Vassals to Satan, Daenen eti pri­usquam nati. Aug. Firebrands of Hell, heyres of Condemnation; that they are naught, starke naught, worse then naught. Now the first step to Christianity, is Selfe-Deniall If any man will be my Disciple, he must de­ny himselfe, and follow me. If the re­cognition of this poyson and venom which lurketh in the Nature of Man, and renders him more odious in the sight of God then a Toade, Snake, or Serpent can be hateful to vs, doe not make him out of loue with himselfe, I know not what will. Certainly, Paul was not ena­mored with his owne worth, when he cryeth out, In me (that is) in my flesh, there dwelleth no good thing. Rom. 7. ver. 18. It driues them to [Page 43] Christ with lamentable sighes and groanes; O miserable man that I am who shall deliuer me from this body of Death? Thankes bee to God thorough Iesus Christ our Lord, Rom. 7, 24, 25. verses.

These diseased creatures, sicke as life can hold, how eagerly doe they run vnto the Physitian? ac­counting it a most singular Happi­nesse, if they may with the poore Woman in the Gospell) but steale a touche of the Hemme of our Saui­ours Garment, Luk. 8, 43, 44 that so this Issue of blood may bee stanched, and this Spring of Corruption dryed vppe, which of it selfe like a seething pot, Ezech. 16, 16. Ezech. 24, 6, 7 is euer sending vp a filthy Scumme, and like the raging Sea, is euer foa­ming out myre and dirt. Esa. 57, 20, 21

Actual transgressions, the cursed fruit sprowting from that roote of Bitter­nesse, whether Lesser or Greater, are made vsefull to the Elect. Smaller, in the Vnderstanding; Errours and doubting, occasions them to get a surer resolution, a scrupulous mind; (I meane not of such as are more [Page 44] nice then wise, which makes doubts where none is, and seeke knots in a Bulrush.) Like those trees which are shaken of the Northerne windes take deeper root and stands firmer. The doubting of some few, make for the satisfaction of many. The Corinthians staggering in that high point of the Resurrection; 1. Cor. 15. gaue a hint to Paule, for the wiping out of all scruples both in themselues and others. No truths more cleare now then those which haue beene here­tofore most controuersall.

In the Affections. Their proane­nesse to anger, wrath, dissention, Aemulation, secret heart-burning, open distaste: These humaine frail­ties make them more wary, more watchfull.Acts. 15.39. Paule and Barnabas fall at variance, their discord breakes in­to a rent or separation; this separa­tion tended much to the spreading of the Gospell. Howsoeuer, these slips let them see their owne weak­nesse, now they know they are but men; now they learne to curbe their exorbitant passions, and will not [Page 45] be not so foolish as to lay the reines on the neckes of those vnruly hor­ses, which if they once get head will indanger their owne necke and their Masters too. I but what shall we thinke of the greater euills?

Grosse sinnes howsoeuer they seeme to make Hauocke of the graces of the Spirit; like a Thiefe in the Candle wasting all, or like some blazing Comets prodigiously por­tending ruine and desolation to that Soule which is so fouly ouer-taken: yet out of this Ranke poison the Grand Physitian fetches a Soue­raigne Treacle, vsing the blood of the Scorpion to cure the sting of the Scorpion. This turnes to their owne good, the good of their Brethren. To their owne Good many wayes, ma­king them more humble, more meeke, more wise, more caute­lous, more wary, and more Zea­lous. These foule Enormities where­by they become Publike scandals to God and Man, are those stinging Coraziues which eate downe that Pride of heart, and selfe-conceited­nesse, [Page 46] to too much ouerweening their owne worth. A sinne which though it make little noise in the eares of the world, yet appeares farre more odious and abominable in the sight of God, then those Carnall fleshly sins which the world censures so deepe­ly.

Secondly, as it make them more humble in themselues,Gal. 6.1. so it renders them more gentle to their Brethren. If any man be fallen by occasion into a­ny fault, restore such a one with the Spirit of meeknesse is the Iniunction of the Apostle. Those Phisitians which neuer felt paine themselues, handle their weake Patients more rigidly and more roughly. God suffers sometimes euen Famous and Eminent Men; (Starres of the first Magnitude) to fall fearefully into grosse sinnes, that they might put to their helping hand, to raise vp o­thers more willingly, and instruct them more feelingly.

Thirdly, it makes them more wise and wary. The Burnt childe wil dread the fire. No wit so good as [Page 47] that which is deere bought. [...], euen fooles by suffering are made wife: he is a Foole and a Mad-man both, that will stumble twice at the same stone. These No­cumenta are to them Documenta; If they learne wisdom by other mens harmes, much more by their Owne. Such falles and shrewd knockes, teach them to looke before them, and euer after to take surer footing. As these grosse escapes tend to their owne Good, so to the Good of their Brethren, for their Comfort & Cau­tion.

For Comfort: How many thou­sands had beene plunged into the Gulfe of Despaire, had they not bene vpheld by the miscarriage of some few of the Saints? Hast thou bene an Adulterer, a Murtherer, viola­ting the Bed first, and then embru­ing thy hands in the blood of thy Brother? Dauid comes to thee if thou canst Beleeue and Repent, dis­paire not: I robbed my loyall sub­iect of his wife, of his life, and yet I was restored to the ioy of my salua­tion. Psal. 51, 12. [Page 48] I confessed my sin, and the Lord forgaue mine iniquity. Psalme 32.5. Hast thou bin a griping Extortioner, a proling Catch pole; grinding the faces of the poor, and selling the needy for shooes? Zacheus comes to thee, Repent, Be­leeue, and dispaire not, for I was an Oppressing-Exactor, an Exacting Op­presor, Luke 19.9. yet Saluation came vnder my Roofe, and I was made the Childe of Abram. Hast thou bin a Bloudie Persecutor, an horrible Blasphemer? Paul comes to thee, Repent, Beleeue, dispaire not, I worried the tender Lambes of Christ (cruell Woolfe and Tyger as I was) & made much hauocke of the Flocke: my foule mouth belched out hideous Blas­phemies against God and Heauen; yet I found mercy, and became a Chosen vessell, of a Saul, a Paul; of a Persecutor, Acts 9.15. a Preacher of the Name of Christ. Hast thou beene a spoy­ling Caterpillar, a Robber by the Highway; whose whole Occupati­on was a Trade of vilenesse and vil­lany; one that had sold thy selfe to work wickednesse all the daies of thy [Page 49] life, and now art gasping out thy last breath, thy heart-strings readie to cracke assunder, thy Soule almost torne from thy Body; the Theefe on the Crosse cries to thee, Repent, Be­leeue, and dispaire not; I knew no o­ther Trade to liue by but stoile and rapine; this I practised, til the hand of Iustice fastened my hands and feete to this wood; neither felt I any remorse for my lewde course, till I came to the point of death, yet was I receiued into Paradise. Luke 23.43. Rom. 15, 4. Wherefore are these things writ­ten but for our Instruction and Com­fort? These foule Crimes are recor­ded not in hatred to them, but in Loue to vs.

For Caution secondly. Who are we that we should presume of our owne strength, when wee see the weaknesse of those Braue Worthies? 1 Cor. 10.12 Let him that standeth take heed least he fall. If the tall Caedars of Lebanon bee thus tossed, and in a manner torne vp by the rootes; what shall become of the shrubs? If the pillars be shaken, how shall the rafters hold [Page 50] out?

Thus you see, how the euill of sin, whether great or small; lesser or grosser, workes to the good of Gods chosen: no meruaile then, if the euill of punishment, the consequence of sinne, haue the same effects, whether Inward or Outward. Inward, whether Spirituall desertion, or anguish of minde. These bee the vnhappy twins of that cursed dam, Spirituall Desertion. A sad and dolefull condi­tion it is, when the Father of lights shall withdraw the Light of his coun­tenance, Psal. 4, 6. which is better then life it selfe; when the Almighty shall be­come our enemy, and shall set vs as a Marke or But to shoote at: when this Arrowes shall sticke fast in our ribbes, Iob. 6.4. and the venome thereof shall drink vp our blood. When the terrors of God fight against vs. When the Lion shall teare vs in peeces, and there is none to deliuer vs. When the Lord shall turne the deafe eare to our roa­rings, [...]. 18.41. sighs, and groanes: We call and cry, but none heareth; yea euen to the Lord, but he answereth not. This for­ced [Page 51] those sad complaints from the man after Gods owne heart. Hast thou forgotten to bee mercifull? Hast thou shut vp thy louing kindnesse in euerlasting forgetfulnesse? Psalme 13.1. How long (Lord) how long, wilt thou absent thy selfe for euer? This made Iob a ter­ror to himselfe. But, oh the vnspeak­able Good which redounds from this vnspeakeable griefe! First, this Ham­mer breakes our flinty hearts. A broken and a contrite spririt (O God) thou wilt not despise. Psal. 51.17. None more comfortable, then such as haue wa­ded through these vncomfortable stormes.

Secondly. Therefore doth he ab­sent himselfe for a moment, to en­deere his presence, that wee might greete him with a double welcome, and not too easily forgoe what can­not be obtained, without great diffi­culty. The Spouse in the Canticles, suffers her Beloued to stand knocking without doores: though hee plead his locke were wet with the droppes of the dew: Open my Loue, my Doue, my vn­defiled. The lazie fit was on her, [Page 52] loth shee is to stir out of her warme nest, there he must waite and coole his heeles.Can. 5.2.3.4. No sooner doth the Bridegroome out of a iust distast draw backe, but she comes to her selfe, sees her folly, casts off her li­thernes, starts vp, forth of Doores she gets her; seeking, enquiring him whom her soul loued, she pursues him (as it were) with heu and cry, re­solues neuer to giue ouer seeking (though beaten and buffeted blacke and blew) till shee haue found him; and then clasps hands about his necke, and will bee sure to hold him faster then her owne life. The other brat and abortiue conception of that vgly monster, is anguish of minde. An insupportable euill. The spirit of a man, can beare all in­firmities; Prou. 18.14. but a wounded spirit who can beare? When Conscience writes bitter things against vs, and causes vs to possesse the sinnes of our youth,Iob. 13.26. setting them in order before vs: who is able to endure the gnaw­ing of this Chest-worme? Which is euer corroding our hearts like a [Page 53] greedy Vulture, and eating through our bowels, like a cursed viper. Who can endure the heate of this Aetna when it flashes the flames of hell fire in our faces? Who can endure the stroakes and stabbes of this hellish fiend, persecuting vs (as it dogged Brutus) with a drawne Sword, shea­thing it to the very hilts in our hart? of this Snaky Alecto stinging vs with a perpetuall Remorse. Euery new sinne is (as it were) a new Snake, e­uery renewed act of sinne, giues a new stab; euery stab more mortall then the biting of a Serpent, or sting of an Adder, Prou. 23.32. Yet euen those teares, are the foode of Angels; those sighes sweet musicke in the eares of God; that griefe, the ioy of heauen. By this rough tract & thor­ny path, their feete are guided into the way of Peace; those Agonies make way for the Prince of Peace; who came not to Call the righteous, Mat. 2.17. but sinners to Repentance. Sinners, Mar. 11.28. that labour and are laden with the weight of their sinnes; to them he giues that peace which passeth all vnderstan­ding. Philip. 4.7. [Page 54] Both these put together, car­ry an Image of Hell. Spirituall di­sertion, is that poena Damni, punish­ment of losse. Anguish of minde, is that poena sensus, punishment of sense; an estate little differing from that of the Damned, saue onely in Degree and Continuance. By these Gates of Hell, many times the dee­rest Saints of God, saile to Heauen.

If these inward Euils which doe pierce thorough our very soules, become thus profitable; much more those outward miseries, which though great enough, in themselues are but Flea-bitings in comparison of the other. May it please you to see this fulfilled in the Generals, in the Particulars.

Generally, all outward affliction works to their good: whoeuer plowes not with the Heifer of the Spirit, shall neuer vnfold this Riddle; How meate comes out of the Eater; Sweet out of the Sowre; Iudg. 14, 18. Hony out of the Lyon. Rom. 5, 3, 4. Tribulation brings forth Pa­tience; Patience, Experience; Expe­rience, 1 Cor. 4, 17. Hope, that maketh not asha­med. [Page 55] The light & momentarie affli­ction of this life, cause to vs a far more excellent, an eternal weight of Glo­ry. This Lesson the Holy ones learne in the Schoole of Experience, that howeuer no affliction but is gree­uous for the time, not ioyous;Hebr. 12, 11. yet after, it brings the quiet fruit of peace to them that are thereby exercised. They finde more solid ioy in suffe­ring for Christ,Hebr. 11, 25. then in all the plea­sures of sin, which last but for a season. Gods Sheepe thriue best in Salt mar­shes, his Corne is parest from Chaffe when it is vnder the Flaile: his Gold freest from drosse when cast into the fiery furnace: these stars shine brigh­test in the darkest night: their feete tread surest in the roughest way.

The Prodigall spend-thrift thinks not of Home till hee was pinched with Famine, Luke 15, 17. & brought to a mor­sell of bread. Hagar was proude and pierke in the house of Abram, but gentle and tractable in the wil­dernesse. Ionah lyes snoring and snorting in the ship; watching and praying in the Whales belly. Those [Page 56] noble Vines planted with Gods owne hand, would run wilde, into Luxuriant branches, and bee ouer­growne with many noisome lustes, were they not euer and anone pru­ned with some sanctified trouble. In their affliction they will seeke mee early. Hosea 5.15. While the Sunne-shine of Peace and Prosperity lasted, God sent his Prophets, rising vp early, and ly­ing downe late, stretching out their hands and throats al the day long: but these deafe Adders stoppe theyr eares at the voice of the Charmer, till the Aule of Afflictions come, then their eares are boared, then they seeke them as eagerly, as he sought him earely. Let mee then for the Generall conclude with Ieremy, Lamen. 3, 27. It is good for a man to beare the yoake from his youth: Psal. 119.71. with Dauid, It is good for vs that we are afflicted: with Paul, All things worke together for the good of them that loue God.

For the Particulars: Priuate, Pub­like Calamities, make all for the best too. Priuate, whether in their E­state, or in their Name, or on theyr [Page 57] Persons. In their Estate: Are they pinched with want and penurie?Dan. 1, 12. fed with pulse and water as Daniel, this lets them see,Prou. 15, 16. a little vvith the feare of the Lord, is better to the righ­teous, then great riches to the vngod­ly. Howeuer poore in this world, yet they are rich in God; and this corporall pouerty, fittes them for the Kingdome of God. They haue a Feast which the world knows not of. Besides, whether (I beseech you) hath better experience of the Loue, Goodnesse, and Care of his Heauenly Father, he that wallowes in his wealth, and sacrifices to his owne Net, or he who is fedde from hand to mouth as it were from hea­uen. Who will not preferre the course fare brought to Elijas by those straunge Catorers the Rauens before all the dainties which were serued vp to Ababs Table?1 Kings 17.6.

In their Good Names. If their re­putation be blacke with infamy; if some stinking Fly be falne into that sweete Oyntment, which makes it putrifie, either this staine is drawne [Page 58] vpon themselues deseruedly, or some dirt is cast in their faces by the hand of Malice or Enuy. What comes through their owne default, they beare it patiently, & improue it profitably These are the thoughts wherewith they entertaine them­selues. What? is it such a hell to bee in disgrace with Men, that a man had as good be halfe hanged, as haue his credit cracke; oh what a hell is it to be out of fauour with God, to be shamed, discarded before Men and Angels at the Generall Assise of the whole World! What Malice or Envy casts vpon them if for a good cause,1 Peter 4.14. they glory in that shame, coun­ting it the greatest grace in all the world, to suffer disgrace for vvell­doing.

Euils on their persons, vvhether Diseases or Death. For Corporal de­formities, God often recompences outward defects, with a supply of inward Grace. If Naaman the Sy­rian had not beene a Leaper in his body, the Leprosie of his soule (I feare) had neuer beene cured. How [Page 59] many flocking to Christ for the cure of their bodies, obtained the saluation of their Soules; like Saul, who seeking for Asses, stumbled on a Crowne. 2 Cor. 4, 16. As the outward man de­cayes, so the inward is strengthened. Could we performe in our health, what we promise on our sicke-bed; wee should liue more like Angelles then Men. Death it selfe, that King of Terrors to a natural man;Iob. 14, 18. as the Philosopher obserues, of all fearfull things, the most fearefull to them is but the Gate to Life. The Sting of this Serpent is pulled out, and they dare lay it in their bosome. It vvas first threatned as a Curse, The soule that sinnes shall Dye; Gen. 2.17. it is now tur­ned to a Blessing. If wee had our hope in this life onely,1 Cor. 15, 19. We were of all men the most miserable. Blessed are they that dye in the Lord, Reuel. 14.13. for they rest from their labours, and theyr Workes follow them. Their whole life, is a continuall Combate with the world, the flesh, and the diuell: euery day they bring home new Spoyles, new Trophees, but are neuer crowned til the last.

These Sampsons, make foule ha­uocke of their Enemies: many terri­ble slaughters and massacres do the Philistms suffer from their hands, during their life; but the dead which they slay at their death,Iudg. 16.30. are farre more then those which were slaine in their life. They bow downe with all their might, the pillars of the clay Cottages fall, and at once they are auenged of all their Aduersaries: Thus is the day of Death better to them,Eccles. 7.3. then the day of their Birth; being indeed, the Doomesday of their misery, their Birth-day of Glory. As for their Carkasses, which they leaue behinde them, as the Snake his skin in the thicket, that they might renew their strength as an Eagle; are they not committed as Good seede into the Granary of the earth, there to die that they may bee quickned? Shall not those leaues which fall in this Autumne, at the spring of the Ge­nerall Resurrection sproute forth a­gaine?1 Cor. 15.42. Sowen they are in Corrupti­on, but shall be raised in Incorrupti­on; sowen in dishonour, but shall bee [Page 61] raised in Glory. With theser very eyes shall I see my Redeemer; sayd,Iob. 17.26.27. that Mirror of Patience.

As prîuate and personall miseries; so publicke and Nationall Calamities aduance their Good. Put the case, some strange iudgement ouertake a People which threatens nothing but Ruine, Desolation, Deuastation; a iudgement, the very sound whereof, would make any Mans eares to tin­gle that heares it; a sweeping storme, that beares all downe before it; when the Lord (it should seeme) intends To cut roote and branches, Isaiah. 9.14. head and taile, and wipe out their name from vnder Heauen; this makes for them many waies. Some­times they are housed before the storme. Tender hearted Iosiah, 2 King. 22.20. 1 King. 14.13. 2 King. 20.19. good Abijah, vpright Hezekiah; were they not all Gathered to their Fa­ther in peace: and (as the Prophet speaks more generally of the Righte­ous) taken away from the euill to come. Isaiah. 57.1. Sometimes, they are shrouded from the storme. Noah rides safely in a well-pitch'd Arke, when the whole [Page 62] world was couered with the wa­ters of the Deluge. Gen. 7.23. Lot escapes with his wife,Gen. 19.21.22. and finds a shelter in Zoar, when Sodome and Gommorah were turned into Ash heapes. Sometimes, they haue a Calme in the midst of the storme. Exod. 10.23. There was light in Goshen when all Aegypt was clouded with a thicke and grosse darkenesse. Gide­ons fleece was dry,Iudg. 6.39. when all the earth was wet. The Mourners in Ierusa­lem, Ezek. 9.6. were secured in that Generall massacre. When Israel was led in­to captiuity, then was Ieremy set at liberty. The Prophet finds more fauour with the Princes of Babel, Ier. 40.4. then from the Peeres of Israel? Sometimes, (as vsually it fals out) they are enwrapped in the Common Calamities; yet that is in mercy to them, which to others becomes a iudgement.

For first, God euer threatens before he strikes. The storme hanges and houers a long time ouer their heads, ere it fal. The messengers of God sum­mon them to Repentance; lay open there sins, denounce iudgement. As [Page 63] Ionah to Nineueh; yet forty dayes and Niniueh shall bee destroyed. Ionah. 3.4. These peales sounded in their eares; those visions presented to their eyes; rouze them from the deepe sleepe of Security; and now how doe they be­stirre themselues; considering their wayes, ransacking their hearts, re­nouncing their sinnes; Preparing to meete their God, with Ashes on their heades, Sackcloth on their backs, Feares in their eyes, Sorrow in their hearts, Prayers in their lips, and ropes in their hands.

Secondly, admit the Sentence bee irreuocable, the Iudge be inexora­ble, his wrath vnplacable: they haue ioyn'd in the sinnes, and therefore must share in the plagues of their Nation: euen this is in fauour: they are but corrected heere, that they might not bee condemned heereaf­after. These plagues may kill them, but cannot hurt them; they may rent the garments of their bodies, but their soule is invulnerable; they do but shorten their misery, and hasten their Glory. Yea, euen that [Page 64] Spirituall iudgement, which of all others is most fearefull; makes to their aduantage.

If the Golden Candlesticke bee re­moued from one Nation, is it not gi­uen to another? The Gospell (like the Sea) it looseth ground in one place, getteth footing elswhere. If the Sun set to one Horizon, it ariseth to another. The falling of the Iewes, was the rising of the Gentiles: when they were cast off with a Lo-ruhamah, & a Lo-anni; Hos. 1.8.9. to vs that were not the peo­ple of God, was it said, Yea are the Sons of the liuing God. When the shad­dowes of the Euening were stret­ched ouer Asia, the day dawned to vs in Europe. If our vnworthinesse should depriue vs of this light, (Quod omen Deus Auertat) it would doubtsly bee giuen to a Nation that shall bring foorth better fruits, ador­ning the glorious Gospell of our Lord and Sauiour Iesus Christ, with their holy and Christian Conuersation, which wee haue soulely blemished with our horrible and hainous A­bominations.

Thus you see, what a rich Mine of Consolation is heere conueighed vnto vs; a Mine that cannot be ex­hausted. The Well is deepe, the dee­per we go still the sweeter it is: It is not the weake Backet of our shal­low Capacity, though let downe ne­uer so often, that can dreine this Spring. Much water haue we drawn vp already, and perhaps the Reader may thinke too much, yet nothing in comparison of what is left be­hinde. What is a drop to the Ocean? May I not safely and boldly con­clude now, All thinges, all Good, God, Angels, Men, the ordinances of men; Ciuill, Ecclesiasticall; gift of body, Or­naments of the minde, and estate. All e­uill, of sinne, Originall, Actuall; smal­ler, grosser; of punnishment, inward, spirituall, disertion, horror of minde: outward, priuate miseries on their goods, good name, or persons: publike calamities: temporall, spirituall iudge­ments, all worke for the best of those that loue God. Ere I proceed to the application of the point, I must cleare the way by remouing some [Page 66] scruples, which otherwise will lye as so many rubs to blocke vp our pas­sage.

How does all euill worke for the Good of Gods chosen, when euen Good things proue sometimes snares to the Righteous? Psa. 30, 6.7. Was not the man af­ter Gods owne heart, puffed vp with his prosperity: I said I shall neuer be mo­ued? Was not Hezekiah sicke of the same disease, 1 Kings 10.15.17. who tooke so deepe a surfet of plenty, that the Prophet was forced to minister a sharpe purgati­on? To this I answere. For, the most part, as the Lord conferres his fa­uours vpon them; so hee giues them Grace to make a right vse of them: as he wrings to them waters out of a full Cup, so hee giues them a steady hand to carry this Cup without spil­ling.Ioh. 1.10. If they be hedged in with bles­sings as sometimes Iob, this hedge serues as awal of brasse, wherby the suggestions of Sathan are Baracca­doed out. If at any time the tempter sollicites to any vnlawful suites, they retort that of Ioseph: Gen. 39.9. How shall I com­mit this great euill and sinne against [Page 67] God, that God who hath laden mee with his blessing, whose mercies are renewed vpon mee euery morning, and euery moment If at any time they are left to themselues, it is but for probation, for humiliation; to let them see their owne weakenesse, the worlds vanity, Gods goodnesse. Their owne weakenesse, to leane with the whole weight and stresse of their bodies, vpon those broken reeds and hollow Canes of Aegypt. The worlds vanity; which (as the Wiseman speakes of riches) taketh to herselfe the wings of an Eagle: Prou. 15, 5. If shee stoope not to vs, we cannot catch her, if she ierke from vs, wee cannot hold her. No glasse so brittle as the glassy Sea of this world. Gods goodnesse; that held them vp so long from falling, that kept them from perishing in the fall.

But this is not my condition, will some weake soule pretend; I am no whit bettered by my Crosses, Scruples of minde. or Comforts; I find my heart too much elated in my prosperity; too much deiected in aduersity; I am neuer wel [Page 68] full nor fasting. Let the Sunne shine, who more briske? Let it be ecclip­sed, my iniurious diffidence and di­strust of Gods prouidence, secret mur­murings, and open repinings, get ground vpon me, and like ill weeds grow so fast, that I feare mee, the seede of Grace is (in a manner) choa­ked, stifled.

Alas, Answer. silly Soule; Iudge not thy selfe according to appearance while the fits lasts. The mist of temptations haue now clouded thy soule; A blind man is not fit to iudge of colours. The water is now trobled, the mud raised, it is impossible to see cleare­ly. The Physick may happily work churlishly, and for a Fit trouble the Patient more then the disease it self. Tell mee, doest thou not bewayle thy diffidence, impatience? Doest thou not striue and struggle against them with might and maine? Be of good comfort; we are not to deale with a rigid Master, but with a ten­der Father, that interprets the de­sire for the deede; and accepts of the will for the worke. Striue man­fully, [Page 69] waite patiently, thou shalt see and feele, that as all other crosses; so this (which of all other thou e­steemest to bee the greatest crosse) shall worke for thy Good.

Hitherto wee haue satisfyed the Scruples of weake Christians: now we are to grapple with a peruerse generation. If all things, all euill; Obiection 2 yea, euill of sinne: if all sinne worke for the best of them that Loue God: What doe I thwarting my Corrupt Naiure? What do I striuing against the streame? Why should I curbe and checke my vnbrideled Appe­tite? Heereafter, I will let loose the reines to all licentiousnes; hereafter I will Gratifie the flesh, and humor it in all things: now may I follow the swing of my licentious desires, now may I sinne, that Grace may a­bound; all will make for my Good.

The Apostle checkes this male­part misconstruction, Answere. with a strange detestation. What? Shall I doe euill, Rom. 6.1. that good may come thereof? God for­bid. If any such hellish Suggestions be raised in our hearts; snib them, [Page 70] O snib them, with a Get thee behind me Satan, Math. 16.23. for thou vnderstandest not the things of God. Wilt thou surfet thy Body,Quae Dei sunt non sapis. that the Physitian may purge it? Wilt thou quaffe off a cup of ranke Poyson, because the Anti­dote is at hand? Wilt thou breake thy head, that the Surgeon may clap on a Plaister? Wilt thou sheath thy sword in thine owne flesh, Mounte­banke-like, because there is a Bal­some wil heale vp the wound? Some broken legges and armes, by a stiffe and hard Callus, are made stronger then they were before; wilt thou wilfully thrust thy legge or shoul­der out of ioynt, expecting the like successe? What is, if this be not, to Tempt the Lord, Iude 4. and to turn his grace into wantonnesse? Nay rather, Re­member (O man) how the glorious Gospel of God will bee stained, the Spirit of God greeued, the euill Spi­rit solaced, the weak discouraged, the wicked emboldned, thy Religion questioned, and thy Saluation hazar­ded. If this will not fright thee; Re­member, hee that hath promised [Page 71] mercy to the penitent, hath not pro­mised Repentance to the obstinate. Repentance is not at thy becke or whistle; thou mayest as well com­mand the Winde to blow, the Sun to shine, as conuert thine owne heart. Remember, that true and vn­feigned repentance may secure vs from eternall torments, but cannot alwayes secure vs from Temporall Chastisements. In these Cases, re­missa culpa retinetur poena; howeuer God may forgiue the sinne, the pu­nishment he will not forgiue. Dauids fault was remitted, yet hee smarts soundly for his folly;2 Sam. 12.13 14. his sweet meat had sowre sawce. By that time thou hast beene as well scourged as Da­uid, as well scorched as Dauid, thou wilt take heede of committing the like error, or thrusting thy finger in­to the same fire.

Now the Coast is cleered, all obstacles remoued, Obiections an­swered, what should let vs from descending to Application? This fountaine branches it selfe into three streames, and yeeldes matter of

• [Page 72]Instruction.
• Consolation.
• Exhortation.

It ministers Instruction to the Godly; Instruction. to the Wicked. Hearken vnto me yee that feare the Lord. Beholde here an infallible ground, to euince the certainty of your Saluation. If all things aduance your Good, what can impeach it? What blocke can lye in your roade to Heauen? The greatest rub is Sinne. Sin (indeede) is that Wall of partition, that separats betweene vs, and our God. It is Sinne that hindereth good thinges from vs.Esay 55, 2. Ier. 5.25. Luke 16.26. Sin, is that [...], that vaste gulfe, which intercepts the free and familiar entercourse of his fauours, and our prayers; the reci­procall exchange or commutation whereof, are the onely Nerues and Sinewes, that hold life and soule to­gether. But if sinne it selfe, whither Great or Small, further theyr Good, what can hinder it?

There is a Viperous generation late­ly sprung vp; an Egge of that Cock­atrice Pelagius, (being as we suppo­sed [Page 73] long since chilled) is newly hatched, new warmth and life put into it, insomuch that it hath bro­ken forth into a flying Serpent. It's strange and admirable to consider; how many Learned Rabbins, (no small Clerkes, wise enough, if not too wise in their owne conceites) bend their wits, busie their braines to stagger the Saints, and to beate them from their Hold; contending tanquam pro Aris & focis, that,As for a mat­ter of life and death. No­thing is more sure, then that wee can­not be sure of our Saluation. What else meane those large Volumes, touching the Apostasie of the Saints (De Apostasia Sanctorum.) As if a man might be this day an Heyre of Heauen, the next a firebrand of Hell: This houre a member of Christ, the next, a limbe of Satan; to Day, a Saint; to morrow, a Deuill.

See how they are infatuated in the Fore-front of their booke,In ipso lamine impingere. thus to contradict themselues. The very Title ouerthrowes the Tractate. What? The Apostacy of Saints: If they bee Saints, how can they then [Page 74] be Apostatates? If they bee Aposta­tates, how can they bee Saints? What is, if this bee not, Vno ore fri­gidum & calidum spirare; To blow hot and cold at a breath. Surely, surely, if once a true Saint, that man can neuer be a total Apostatate; if once a totall Apostatate, that man was neuer a true Saint. Incorruptible. These are [...]. They went out from vs, but they were not of vs; for if they had beene of vs, they would haue continued with vs. 1. Iohn, 2.19. The beloued Disciple sure was not infected with the Sowre leauen, Arminanisme, his phrase then must haue beene inuer­ted. They were sometimes ours, but now they are not; for they are gone from vs;They were ne­uer ours but in shew onely. nay (faith Iohn) they were not of vs; intimating once their's, and euer their's; once a Saint, and euer a Saint. Certainely these great Clerkes erre not, know­ing the Scriptures, nor the power of God; Mat. 22.26. or else they forget themselues exceedingly, while they swim a­gainst the streame of Sacred writ; which speakes in another Dialect, [Page 75] That the gift and calling of God are without Repentance. Whereupon,Rom. 11.29. the Apostle giues the Epithite: [...]: That whom God loues once, hee loues for euer. That,Ier. 32.36.40. Mal. 3.6. Iames. 1.17. in him there is no shaddow of change. That, Christ hath prayed (and was heard in that hee prayed for:) that their Faith faile not. Simon, Simon, Iohn. 17.9.15.20. Satan hath desired to winnow thee, but I haue prayed that thy faith faile not. Their faith may faint, Luke. 22.31.32. but faile it cannot. They may haue their swooning fits, & terrible Agonies, Acts. 10.20. but still (as Paul of Eutichus) their life is in them. Whosoeuer is borne of God sinneth not, for his seed remaineth in him: neither can he sinne, because he is borne of God. 1. Iohn. 3.9. He can­not sinne the sinne vnto death. I know they may fall fearefully, as Dauid, they may fall frequently, Prou, 24.10. as Peter. The Righteous man falls seuen times a day. (I see no ground why it may not bee intended as well of their falling into Sinne, Marke the op­position. as into Af­fliction:) but totally, finally, they cannot fall.Prou. 10.25. The Righteous man is an [Page 76] euerlasting foundation. Be not dis­maied yee Select vessels with these Bugge-beares; but go on boldly, cou­ragiously, and in spight of all oppo­sition, maugre the malice of Satan, and all his instruments, hang out the Apostles flagge of defiance, pre­sented in the cloze of this Chap­ter. Who shall separate vs from the loue of Christ: & verse 35. Be 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 bee able to separate vs from the Loue of God which is Christ Iesus our Lord.

2. Instruction.Secondly, as Iron sharpneth I­ron; as the Sunne is seene best by his owne light; so Scripture inter­prets Scripture, and this place giues light to many other places. Many excellent promises are made to the Righteous, concerning blessings, Temporall; that in times of famine they shall haue enough; Iob. 5.20. Psal. 34.10. that, though Thousands fall on their right hand, Ten thousands on their left, Psa. 91.5.6.7 the plague [Page 77] shall not touch them: and yet Iobs penary is gone into a Prouerb.As poore as Iob. La­zarus was glad to beg crums, and yet was starued to death: It is said,Luke. 16.21.22. they that feare the Lord shall want nothing, when as he that was Lord of all had nothing: not so much as a house to harbor him, or a pillow to rest his head on.Mat. 8.20. We see by ex­perience how they are plagued and die like other men. The limitation is heere expressed, which is onely there intimated. The Sword shal not raze their skinne, nor pouerty en­croach vpon their estates; the Pest shall not poison their bodies if it be for their Good, as the Psalmist in pregnant termes;Psal. 34, 10. They shall want nothing that is good for them. If it be good for them to bee kept low in their fortunes, to haue their bodies pinched, and their mindes preplex­ed, they shall not want that neither. If good things may proue their bane, they shall not haue them; if euill things may do them good they shal not want them.

Hitherto wee haue spoken to a [Page 78] people, whose eares are boared; now wee must charme the Deafe Adder. As this Doctrine serues to informe the Godly, so to instructe, and withall to affright the Wicked, whose cursed Machinations are layde as deepe as hell to Ruine the Good Man. Vaine, Men, why doe you goe about to mischiefe those, whome the Almighty purposes to aduance? Hath the Lord of Hoastes engaged his Honour, and plighted his Faith, that All things shall worke for their Good, and will yee seeke their Hurt? 1 Cor. 10, 22 Acts 5.39. Tell me, are ye stronger then God? Will ye be euer fighters a­gainst God? Shal the potsheard con­tend with his Maker? Is there any possibility of crossing his designes? Is there any Knowledge, Councell, or Vnderstanding against the LORD? Prou. 21.30. Will you euer bee snatching at the Signet of his right hand? Will yee euer be raking in the Apple of his eie? Be wise now therefore, Zechar. 2, 8. O ye Kings and Learned, yee that are Princes of the earth: Psalme 2.10. Touch not his Annointed, and doe his Prophets no harme. Psal.2, 10 [Page 79] He will rebuke Kings, Psal. 105.15. and ouer-turne Kingdomes for their sakes. Hee will translate Crownes, from Aegypt to Ashur, from the Caldees to the Medes, from the Medes to the Per­sians; for the good of his Church. Well may you vexe his Chosen for a time, but hurt them you cannot. Well may the Lord vse you as Scul­lions, to scoure these Vessels of Ho­nour when the rust is eaten in too farre; or as Roddes to scourge his vn­ruely Children. Ashur is the rod of mine Anger, and the staffe of mine Indignation: Esay 10, 5.12 I will send him vnto a dissembling Nation, Esay 10, 5, 12. But when the rust is scowred off, the Scullion shall haue his paiment. When the Childe is corrected, the Rod shall be cast into the fire.Psalme 14.4. Psalme 79.3. O Re­member this, ye that forget God; that deuoure his people as it were Bread, and shedde their blood as water in the streetes: He that sits aboue will speake to you in his wrath, Psalme 2.5. and vexe you in his displeasure.

You doe but rowle a great stone vpon a steepe Rocke, which will [Page 80] tumble back vpon your own heads and grinde all vnder it to powder. Woe to them that offend any of these little ones, it were better that a Mil­stone were hanged about theyr neckes, and that they were cast into the Sea. Math. 18, 6. Would to God, that Romish Strumpet, that hath dyed her Garments in the redde blood of the Saints, Reu. 17, 4, 6. would but take this to hart, and consider, whateuer Massacres, and Treacheries she intends for e­uill,Gen. 50.20. shall be turned (as Ioseph to his Brethren, concerning their malici­ous proiects against his person) to their Good; I perswade my selfe, out of very malice, shee would cease to be malicious, and out of very spight shee would cease to bee spightfull: shee would intend them no Euill, that she might do them no Good.

The maine vse of all is for Conso­lation. Is the best still working for vs till we get Heauen? What-euer changes or chances befall vs; how­euer we be tumbled and tossed too and fro as a Leafe shaken with the winde, or as the stubble scattered [Page 81] before the Whirle-winde. How­euer we may bee counted the Off­scouring of the world, 1 Cor. 4, 13, the scumme of the earth, heere is our comfort, this hard measure lastes but for a short season.

Wee are now labouring vnder the Bricke-killes in Aegypt;Deut. 32.10. wee are now trauailing thorow a vast and Roaring Wildernesse: no meruayle, if we be stung with Fiery Serpents. Euery day will bee better then o­ther; euery day we approach nee­rer Canaan then other. Our light may bee ecclipsed for a time, the Sunne will breake foorth. Light is sowen for the righteous, and ioy for the vpright of heart, Psalme 97, 11. He that leades vs into Temptation, wil not suffer vs to be foyled in our Temptations. Our crosses are San­ctified, our flesh mortified, sinne sub­dued, Grace encreased, our Glorie shall be perfected.

Heere is our Comfort, in all our crosses, losses; in all troubles and tryals; in all our dangers and di­stresses, [Page 82] we are sure to come off faire, and gaine by the Bargaine. 2. Tim. 3.13. But it shall not bee so with the vngodly, they waxe worse and worse; de­ceyuing, and being deceyued. It is a sure rule in the Schooles, Contra­ria iuxta se posita magis Elucescunt; Contraries mutually opposed, lend a lustre each to other: I hope ther­fore, it will not be altogether [...], nor much beside our marke, to shew you briefely and distinct­ly, that as all things turne vnto the good of the Good; so all things work the bane of the Bad. As all things further the Saluation of the one; so all things helpe forward the Con­demnation of the other.

The one, like the Bee, sucke good out of euill, draw Hony out of the sowrest Herbe: The other, like the Spider, sucke venom from the swee­test Flower, and turne good into e­uill. [...] 1.15. Nothing so Good which they corrupt not, nothing so Holy which they defile not. God, he is the chiefe Good, yet his Mercy makes them pre­sume; [Page 83] his Iustice driues them to dis­payre; his Grace they turne into Wantonnesse, his Patience encreases their sinne, and doubles their dam­nation, while they treasure vp vn­to themselues, Wrath against the day of Wrath, Rom. 2. verse 5. They feare him slauishly for his Great­nesse, and hate him vnfeignedly for his Goodnesse. If God the Father, offer himselfe as a Creator, they re­bell against him: If God the Sonne, offer himselfe as a Redeemer, they Crucifie the Lord of Glory (to them­selues) dayly. Heb. 6. verse 6. If God the holy Ghost, offer himselfe as a Sanctifier, they resist despight the Spirit of Grace. Hebrew. 10. verse 29.

The Angels are vexed with be­holding their abominations. Ma­gistrates serue for their Terror: If thou do ill, feare; Rom. 14.4. for he beareth not the Sword for naught; it is either to curb thee, or to cut thee off. Ministers are euer raking in their sores, & rub­bing their gall'd backs, which makes [Page 84] them kicke and winche, storme and fume like Mad men. What enter­tainement can they looke for, but that Salutation with which Ahab welcommed the Prophet, 1. Kings chap. 22. verse 8.1 King 22.8. I hate this man, because he neuer speakes good vnto me, but euill. Or, as the Deuils gree­ted our Sauiour, Marke 1. verse 24. Art thou come to torment vs before our time? The Word of God, is vnto them the Sauour of Death vnto Death: 1 Cor. 2.16. this Light is as the shadow of death, their sore eyes cannot en­dure the glaring of the Sunne. The beating of those radiant beames on Ionahs head,Ionah. 4.8. neuer vexed him halfe so much, as those heauenly Rayes which a edarted from the Sunne of Righteousnesse, torments their harts. You cannot deuise a greater plague then to let them fry in that flame. So it fares with temporal good things. Their Honour prooues but like the Stoole of Eli, 1 Sam. 4.18. as a steepe Pinacle, from whence they breake their neckes.

Make Saul a King, he will proue a Tyrant: make Balaam a Prophet, he will proue a Wizard, a Sorcerer: make Iudas an Apostle, he wil proue a Traitor, a Deuill. Their strength is peruerted, and giues them an ad­uantage beyond their Neighbours, to powre in strong drinke, to follow after strange flesh, and to shew them selues the Diuels Nazarites, strong to shedde innocent bloud. Their Beau­tie is set foorth as traps and snares to catch fooles: By this Beagle they hunt for the precious Soule of a man.Prou. 6.26. Their fauour with Great men, is as a Sword put into a mad mans hand, whereby they wound themselues, him that gaue it him, and all that comes neere them. If those Beg­gers get on Horse-backe, they take a pride to see their Masters Lacquey it on foot.

Let Haman bee promoted,Ester. 3.8.9. the Iewes must be crushed, Ester 3. ver­ses 8, 9. Let Doeg insinuate into Saul, Abimelech with his Brethren, shall soone be cut off, 1 Sam. 22, 9,1 Sam. 22.9. [Page 86] Their Wealth makes them as chur­lish as Nabal, as cruell as Diues, not a crumme can bee spared for Lazarus. As sottish as Ahashuerosh and Haman, Ester. 3.15. who fate surfetting and quaffing in the Pallace of Sa­shan, when the Israel of GOD were weeping & mourning in the Cittie, Ester 3, verse 15. Their Wit makes them geering Ishmaelites, and scof­fing Iulianistes; They vvill rather loose their Friend, nay their Soule, nay their God, then their Iest: and (if all Trades fayle) they can liue by their Wits.

Thus all Good things become euil to them, much more all Euill. The sinne of their first Parents is set vp­pon their score. Originall Corrup­tion, strippes them of all Grace and Goodnesse; renders them Slaues to Sinne, Vassalles to Satan, bindes them (as it were) in chaines to con­demnation.

Lesser sinnes, make way for Grea­ter; Grosse sinnes make them pub­like Scandals, odious to God and [Page 87] man, ten-fold more the Children of the Diuell. Thereby their harts become hardned, crusted, 1 Tim, 4, 2. theyr Consciences seared as with hot Irons, and themselues stigmatized with that Brand of Caine, and of Iudas, being left Reprobate to euery good Worke.

As for euill of Punishment. Let God forsake them with Saul, 1 Sam. 28, 6, 7.8. 1 Sa­muel 28. verses 6, 7, 8. they will forsake God, and runne from his presence like Cain, turne Vagabonds. Genesis 4. verse 16.Gen. 4.16. If the Euill of Sinne pursue them, and their owne Conscience haue raysed a Heu and Cry against them, with Achitophell they flye to a Halter for Remedie, and for feare of Hell, leape into Hell.

Outward Crosses do them no good. Esay. 1.5.7. Esay 1. verses 5, 7. I haue smitten them, yet they haue not turned vn­to me, is an olde Complaint; nay, much hurt. Ahaz in his Affliction transgresseth more and more, 2 Chro. 28, 22. The wicked King cries out, [Page 88] This euill comes from the Lord, shall I serue him any longer? 2 Kings. 9, 33. 2 Kings chap. 6. verse 33. Iobs Wife, will Curse God, Iob. 2.6. and Dye. Iob 2. 9.

Is their Credite crackt? They grow as shamelesse now, as they were gracelesse before; proclay­ming their sinnes (as Sodome) and fearing neyther God, nor Man? Is their state impouerished? The stick not to put foorth their handes to vnlawfull shiftes, adding Sin to Af­fliction. In the Diseases of their Bo­dies, with Asa, they seeke not vnto God,2 Chro. 16.12. but trust to the Physitian. In extreamity of paine, they soone loose themselues and their patience; like the raging Sea, they vomit out their owne shame. In Death, they goe away lumpishly as Nabal, or ridiculously, with a Sardonicall Laughter, or desperately, like that Gallant,M. Perkins in gouernment of the tongue. who spurring his Horsse, till hee sprang aside into the wa­ter, as hee was tumbling ouer the Bridge, cryed out; Horse, Man, and all to the Diuell.

All this; is but the beginning of Sorrow:Isaiah. 66.24. Death giues them vp to the Gnawing of that worme which neuer dyet: the burning of that Lake which shall neuer slake, and the scorching of those flames that shall neuer cease. Death cuts off their Hope, which endeth with their Life, and giues life to those Torments which shall neuer end. Thus is their Life Miserable, their Death Lamentable, their End Dam­nable.

The last Grape which I shall plucke from this Goodly Cluster, and presse forth, is, An Exhortation to Patience vnder the Crosse. If all things shall worke for thy Good, why dooest thou murmure and mu­tine against God, because hee fol­lowes thee with a Succession of Crosses? Thy Afflictions are ma­ny and great, tedious and gree­uous, say not thou with Caine, Gen. 4.13. My punishment is Greater then I can beare, Genes. 4. verse 13. What­euer euill it bee that lyes so heauie, whether on thy Bodie, Name, or [Page 90] State, whether inward Temptation, or outward Tribulations, is it not for thy Good? Wilt thou be such an E­nemy to thine owne Soule as to re­pine at thine owne Good? The Cup is bitter; I but happily the lesse toothsome, the more wholesome. Thy teeth are set an edge with eating sowre Grapes, this bitter Aloes must set them right. Thou canst happily make a shift to turne ouer a draught of Worme-wood Beere euery mor­ning next thy heart. Is it not bit­ter as Gall? Is it not distastfull to the Palate? Why doest thou drinke it? Oh the Phisitian assures me it's for my good. Thou sufferest the Sur­geon to launce thy raging vlcer, to lay a sharpe Corazine which may eate downe the dead flesh. It stings cruelly, smarts terribly, yet thou en­durest it patiently: Why? The Sur­geon tells thee, it is good for thee. If the Grand Phisitian of thy Soule, prescribe a bitter draught next thy heart, murmure not; if that skilfull Soule-Surgeon clap on a Coraziue, [Page 91] murmure not; hee assures thee it's for thy Good. Stay not here neither; this will teach thee, to vndergoe thy trouble not onely patiently, but chearefully; according to that of the Apostle, Reioyce in Tribulation: Why? Tribulation, brings forth Pa­tience; Patience, Experience; Rom. 4.3.4, 5. Experi­ence, Hope, that maketh not ashamed. Oh the sweete Fruite that growes from this bitter roote! S. Iames. 1.23. Iames se­conds Paul. My Brethren, count it great ioy when you fall into diuers tentations: knowing, that the trying of your faith bringeth foorth Patience; and let Patience haue her perfect worke. Set before your eyes, that Mirrour of patience: remember Iob when crosses came thronging thick and threefold one vpon the necke of another, like a showre of haile­shot;Luke. 21.19. yet the Holy man possesses his soule by his patience. Set before you, that Mirrour of Mirrours, the Sauiour of the vvorld; how willingly did hee drinke of that bitter Potion. Mat. 26.39. Iames. 1.13. Blessed is the man that endureth [Page 92] temptation, for vvhen he is tryed, hee shall receiue the Crowne if life, which the Lord hath promised to them that loue him. Thou art now in the fur­nace, waite till the drosse bee consu­med; thou art now in the Scouring-house, stay till the soile be wiped off: then shalt thou bee translated from this valley of teares, to that Region of ioy; where all sinne shall bee wiped from thy soule, all sorrow from thy heart, all teares from thine eyes; that ioy shall no man take from thee.