AMongst the many evills which the prudent foresees and hideth him­self, Pro. 22.3. they are not the least which a­rise from enemies. For as the top of earthly pleasures which may be cleanly used (the most of pleasures being dipt and drencht in sin) is the enjoy­ment of friends: So does the [Page 2]very bottom and dregs of those troubles which are bitterest to us in the World, lye many times in our engagements with Adversaries. I know Philo­sophy would place a man in the higher Region, above such things as these are, that they should not reach him, as if to be wise were to be beyond commotion: But Divinity that speaks more feelingly, and sets forth man as he is, a poor im­potent frail creature, subject to feeling, to infirmities, and suf­ferings, gives other rules, and draws him forth out of himself unto God for the cure, ease, and asswaging of them. Thus here are we to please him, that we may have peace with our e­nemies.

In the words there are two things. A bitter soar, and a precious remedy. The soar is that which most of us all, are, have, or may be, too well ex­perienced in, that is the grie­vance of enemies: The reme­dy, I wish we were all as well versed in likewise, and that is, the pleasing of the Lord. When a mans wayes please the Lord, he ma­keth his Enemies be at peace with him.

The observation or matter the words afford is this.

Doct. That the best way for a tender Christian, that lies under the soars of displea­sure, discomposures, trou­bles, injuries, or prejudice of [Page 4]Enemies, is t apply him­self unto God in that course as does best please him, and so rest upon his dispose, to bring about his peace for him.

Let a man look over the Spi­rits of most, and it will pitty him to see what things, or means, they fly unto, under such risentments, whereas if they would have their recourse hither, all would be quiet: Their Enemies shall be at peace, or their hearts be at rest; Even as things are, that were violenced before, when they come to their Center; and as the furious waters, that keep such a noise, and rushing in [Page 5]their way, as soon as they do but fall into t he Ocean (unto which indeed they owe the Tribute of themselves) you hear no more of them. The waves of death compassed me about, the flouds of ungodly men made me afraid. I will call upon the Lord, so shall I be saved from my Ene­mies. 2 Sam. 22.5.4.

For Explication. Here are three things in this observati­on. The Person. His Grie­vance. His Redresse.

1. The Person, and that is the tender Christian. There are divers sorts of tempers. Some are more hardy, that feel not these impressions from any thing that can fall on them by [Page 6]others: And these are so, ei­ther by nature, which is to have an healthy Soul, and be well born; Or by Wisdom, when men have with much cul­ture got a rule over their Spi­rits, by reason that they can pluck out the sting of any af­fection, it shall not hurt them, Sed nobis non licet esse tam diseratos, Or by stupidity and dulnesse meerly of temper and complex­ion, which hath this hap, as to bearing and contentment, to reap t hat benefit many time, which others cannot with tall their virtue and studies; For as it is easy for things of grosser metarl to endure a knock and blows, when finer curious metal'd things, must have much [Page 7]art to endure the least hurt or fall, and not be broken: So is it with finer, and courser Spi­rits; Of these I speak not. There are other tempers there­fore that are tender, that when wrongs, reproach­es, injuries or troubles fall on them, they wound them, and grieve them; I do not know Sirs, how it may fare with many of you, but of such a Spirit I am sure, was holy David himself, who tells us of­ten, that he was so affected here with, That his Soul was sore vex­ed, and his eys consumed with grief because of his Enemies. Psal. 6.3.7. A Christian spirit I take not to be a stupid spirit, or one that is wholy unmoved, or un­wounded, [Page 8]but a spirit that be­ing touched, and wounded, can fetch its balm in Gilead, its healing from God.

2. The Grievance, and this is the soars of Enemies, all that trouble, anguish, vexation, es­pecially, that comes on the mind, and mischief to our Per­sons, by their harsh, injurious, bitter dealing with us. These Enemies are either open Ene­mies, or secret Enemies, and that in words, or in deeds. They shoot their arrows, sayes the Psalmist, even bitter words, Leviter volant, graviter vulne­rant, and the poyson of Asps (in another place) is under their lips, to shew how deeply [Page 9]some things do wound, and how fast they stick upon many of those who have tender hearts, and fain would live in peace. The best of them, is but as a bryar; and the most upright of them, sharper than a thornhedge.

3. The Redresse, and this lie in the applying our selves unto God, or having our recourse unto him. Est profectò Deus (faies Plautus in his Captivi) qui quae nosgerimus, videt et audit: bene merenti bene erit, male merenti par erit. O our God (saies good Hezekiah) wilt thou not judge them? for we have no might against this great company that commeth against us, neither know we what to do, but our eyes are upo [...] [Page 10]thee. 2 Chron. 20.12. This is more at large, particularly the redresse lies in two things, the taking that course that will best please God; and then resting the Soul, for the issue, upon him.

The wayes or course best to please God are either Absolute, as to the whole stream of our lives, or Respective, in reference meerly hereunto.

The absolute course, or wayes best to please God, I would thus define. It is such a conversation, as being grounded upon Faith in a cleansed heart, and kept clean through the Spirit of grace, does renounce all sin and cleave to what is good, or doth deny our selves, and cleave unto Christ [Page 11]in all things, according to the wil of God.

Herein are 7 things.

• 1. The foundation of such a course, or holy life, and that is Faith (a true, a sound Faith, dogmati­cal and fiducial) Heb. 11.6. Act. 15.19.
• 2. The subject wherein this faith resides, and from whence such a life must proceed, that is, the heart. Ro. 10.10. Act. 8.37.
• 3. The qualification of this subject. It must be cleansed, that is sancti­fied by the infusion of the ha­bits of grace. Heb. 10.22. Io. 1.13. and kept clean, to wit, by a dayly ridding our lusts, and preparing out grace, that the vessel may not be to rinse, or the tools to whet, when the [Page 12]work, is to be doing. Psal. 57.7.2 Chron. 19.3.2 Cor. 7.1.
• 4. The efficient, by whom all is wrought, that is the Spirit. Rom. 8.13.2. Cor. 3.5. which as freely given, I farther call the Spirit of grace.
• 5. The matter wherein this whole conversati­on consists, & that is two things, (for these two comprize all) Self-denyall, which is a renoun­cing sin altogether, and every thing else (though it be life it self, as to preparation of mind) so far as it shall stand in opposition to righteousness and truth. Mar. 8.34, 35.2 Tim. 2.19. and the love of Christ, or cleaving to him (as Ruth did to Naomi, that forsook all to fol­low her) which includes the [Page 13]embracing and pursuing what­soever is good and acceptable to him. Mat. 22.37, 38. Io. 4.15.1 Tim. 1.5.
• 6. The extent hereof, or universality, the sure note of sincerity, in all things. Psal. 18.22. Psal. 119.6. Act. 24.16.
• 7. And lastly, The rule by which, our whole life must be squared, and that is the will of God, or Law of the ten Commandements. Psal. 19.7, 8, 9. Gal. 6.16.2 Tim. 3.17. There are these particulars in this ab­solute course, which hath been the matter of other Sermons. See Mr. Rogers 7. treatises. treat 2.

The respective course, or wayes best to please God in reference peculiarly hereunto in short are, to take such a [Page 14]course only and do no other­wise, whatsoever we suffer, in seeking ease under our Ene­mies, than we have warrant for, from the word, and can approve our selves therein unto God. And this is the course, (as the first thing in the re­dress) whereunto my discovrse is to bend, which I shall there­fore particularize, in the Vse when I come to it.

One thing only is to be no­ted in the way here, and that is, that this same religious life in the main, before set down, whereby a man walks upright­ly with God in the whole cur­rant of his life, without this pe­culiar regard to men, whether they are Enemies or not, hath [Page 15]the advantage of this Text, to wit, that among many other blessings belonging to it, God will deliver such out of their troubles. Psal. 34.19. and give them peace or victory with their Enemies. This the Text it self intends, I doubt not, but my discourse is not to run at that large. Let it suffise to say only hereunto. Job fears not God for nought.

The second thing then, in the redresse upon this, is, when we do thus, without any far­ther explicating, which here needs not, The resting, (I have said) casting or rouling the Soul on the Lord, as to the suc­cesse, assuring our selves that he is a ready help to all such, and [Page 16]will bring about in the end that which he sees best for us. Indeed a man is to look out, what God requires of him in such or such a case wherein he is, and so to do it. If he does not this, how can he trust in God? If he does, what is there more on his part then, but to leave the matter to him? Oh! Let me tell you Friends, it is a sweet thing in a difficult and vexatious busines, to have that, which is ones own duty in or­der to an effect, to be done, and then to stand only and see what God will do, in the re­maining work, that is behind, & left in his hand. And the King said (whose case yet here was not so ripe) carry back the Ark in­to [Page 17]the City, if I shall find favour in the eyes of the Lord, he will bring me again, and shew me both it, and his habitation, but if he thus say, I have no delight in thee, behold here I am, let him do to me, as seemeth good to him. 2. Sam. 15.25, 26.

FOr Confirmation or Proof. We may turn unto two or three Texts. In Psal. 112.7, 8. we have the righteous man descri­bed. His heart is fixed trusting on the Lord, and he shall see his de­sire upon his Enemies. Two wayes we have intimated here, to have ones desire or victory over Enemies, the one is, to be a righteous man, that is, to have our wayes please God, and the other, to trust in him to bring it about for us. Look into Psal. 37.5. There is a Text not long in the words, but much in the concernment of it. Commit thy way to the Lord, and he will bring it to passe. It is pitty to see what ado many do keep [Page 19]in their affairs, in their trou­bles, as to the issue, what will become of them, when they should only commit their cause unto God and he would bring it to passe. Commit thy way unto God, includes two things, the one is, to take such wayes as we are sure are agreeable to his Will, we cannot else commit them to him, and the other is, when we have done, and do so, to cast all our care and burden then, as to the event, upon him. Commit thy wayes to the Lord, trust also in him, and he shall bring it to passe. Duty indeed is mans, the successe is Gods. See Psal. 55.22. Mat. 6.31, 32. 1 Pet. 5.7. To this purpose, it is most observeable [Page 20]of Iacob. Gen. 32. when Esau is comming out against him, it is said, there appeared one he wrestled with till break of day, compare it with Hos. 12.4. One would have thought now, Iacob should have gone about to wrestle with Esau, but he wrestles with God, and having power with him, Esau comes and falls down conquered at his feet. And thus likewise did Ioseph, David, Daniel, and the three Children in their troubles. If it be so, say they, our God whom we serve, is able to deliver us from this fiery furnace, and will deliver us. Dan. 3.17. It is true, we look not now for such miracles, nor, (God be blessed) for such bur­ning tryals, as these were, yet [Page 21]is there something like, which still abides the Children of God in that furnace of re­proach and obloquy, which wicked men do heat with the popular breath, and then cast in their names and honour, of whom neverthelesse, while they keep up close with God, I may even say, as we read here, they come out again, in their Coats their Hosen and their Hats, and not a Hair of their good names are sindged, or the smell of the fire passes on them. I mean, as the fire had no power over these here, no more shall the malice of men, have power, o­ver the good names, peace, or Spirits of those that fear God. Psal. 37.76. Psal. 62.1, 2, 3. [Page 22]This is a kind of mistery of Re­ligion, that a man must have his recourse to the Lord, and deal with him, to prevail with our Enemies.

FOr the Gronnds or Reasons. There are these four, and they are firm.

1. From the Soveraignty of God, who is the disposer of all things, and so hath the hearts of our En enemies in his hands to turn them as the Rivers of waters. Pro. 21.1. A man hath to do with ones Servant and he ruffles with him, and wo'nt do this or that, but is crosse, well, sayes he, I'le tell your Master (with whom happily he is great) and he shall make you. The Chil­dren of God many times, they have many a brunt, and ruf­fling with the World, In these brunts now, they go unto [Page 24]him, who is the great Lord of all, of whom the whole Family of Heaven and Earth is named, and he takes an order, he takes a course for them. Troubles up­on the mind, many times like Mastiffs on the body, while we struggle with them in our own strength, are but enraged, and get more hold-fast on us; but let the Master of the house once rate the curre, let the Lord of all but speak a word to call them in, our troubles all come off presently, let go their hold, and lye down before us. O God, sayes David, the proud are risen against me, and the assemblies of violent men. Psal. 86.17. and then closes his Psalm sweetly. v. 17. Shew me a token for good, [Page 25]that they which hate me may see it, and be ashamed, because thou Lord hast holpen me, and comforted me.

2. From the Covenant. As there is a right of dominion, or power, which God hath o­ver all for our relief, which is the first and great foundation of our applications to him. So is there a second, like to that, A right of Will too, which we have, for our trust to him here­in. This is a part of the Cove­nant, an expresse branch of it. By my self have I sworn, Gen. 22.16, 17. I will blesse thee, and mul­tiply thee, and thy seed shall possesse the gates of thy Enemies. The gates of Cities are their strength and the meaning is, that God will [Page 26]protect, defend his people, and give them victory when it is fit. Hence is he said to be not only a Sun but a Shield, Psal. 84.11. and a buckler, as well as an exceeding great reward. Gen. 15.1. See more Psal. 89.23, 24. Luke 1.71, 72. It were well, that many a good Chri­stian did know or consider this, when they have need of it; I am sure David who understood the nature of the Covenant bet­ter I think than most of us, hath no expressions, more fre­quent, than such as these, which are not for nothing doubtlesse, that God was his Rock; his habitation, his for­tresse, his strong Tower, in re­ference to his Enemies.

From the nature of those wayes that please the Lord, which are such, as are winning attractive, and reconciling e­ven of Enemies. The fruits of the Spirit, sayes the Apostle, Gal. 5.22, 23. are love, gen­tlenesse, goodnesse, meeknesse, temperance; who is not won by such wayes as these? Her wayes, saies Solomon, are wayes of plea­santnesse, that is, not only plea­sant to those that walk in them, but pleasant even to those that behold them, for so it follows, and all her paths peace. Pro. 3.17.

4. From the advantage of Faith, which is the chief part of those wayes, or without which, our wayes cannot [Page 28]please God. Heb. 11.5. It was the opinion of the Stoicks as Seneca, and Cicero in his Para­doxes, That he that was truly wise, is not capable to suffer injury, for in regard (say they) that such a one, places all his goods, or happinesse, in the mind, in virtue, se contentum esse, omnia sua secum portare, whereof they being not lyable to suffer diminution from any thing without, nothing can di­sturb, hurt, or injure them. If Philosophy now will teach us thus much, sure Divinity will teach us yet more, and that not only to retire within a mans self, against the blows of mis­fortunes and Enemies, but to remove our selves again yet [Page 29]father, out of our selves unto God, and so to hide and lay up our selves in him. Faith is a grace that doeth this, and so secures and safe-guards the Christian against all evills. We must enter into our selves saies Albert) to ascend up into God. It is a famous Text therefore in Habakuck, when the people are carried away in captivity, and surrounded with the greatest misery that could befall them by Enemies, it is said there, that the just man shall live by his Faith. Hab. 2.4. This out­ward life, or life of sense, may many times doubtlesle be trou­blesome enough, when yet there is another kind of inward life, a life of Faith in our re­tiring, [Page 30]and rouling the Soul upon God, wherein this same just man here lyes hush, and safe even in the ruines of the world, sifractus illabatur orbis, impavi­dum ferient ruinae. The Heaven­ly soul, though it may some­times, as it were descend to the body, and ask what ails it? should have such apprehensi­ons for the most part of these outward things, as it will have, when it is separated from it; And hence (as some think) is Love said to be as strong as death, because the love of God draws forth the Soul as it were out of us, to live with him. And hence happily is it likewise, St. Iohn tells us that Faith over­comes the World. 1 Io. 5.4. Faith [Page 31]Enables the Soul to set at nougt all the Worlds threats & allurements whatsoever, while it proposes greater fears & re­wards in the life to come and overcomes the world two besides wayes: The one is by a resignation of our selves and all things else into the hands of God; the other is, by an acti­vity, and attractive virtue it hath on the attributes of God, to set them a work, to bring a­bout our advantages for us. There is nothing so hard, but either the refignation of Faith, or activity 8 of Faith, will over­come, or yield peace in it.

I proceed to the uses, and they are three. Instruction. Sup­port. Direction.

VSe 1. For Instruction. And that is two-fold to wit, con­cerning those false wayes we are not to take; & concerning those right wayes we are to take, to get peace, under our Enemies.

For the former. 1. There are some that fly to reproaches, they are offended, and they rail and spit their malice, and so are eased. Thus Shemei dealt with David. But this is direct­ly against our Saviour, who be­ing reviled, reviled not again, 1 Pet. 2.23. He was oppressed, and he was afflicted, and yet as a sheep before her Shearer is dumb, so he o­opened not his mouth.

2. There are others, that seek father to revenge. Well say they, such a one hath done me [Page 33]this that ill turn, but I will be even with him, & this satisfies them; But this is directly against the Apostle, Ro. 12.19. Dearly beloved, avenge not your selves.

3. Ther are many when they cannot otherwayes deal with their adversaries, they betake themselves to their shifts; Ex­cuses, transferring the blame upon others, lying, dissimulati­on, flattery, imprecations, and such like Servilities; all which are, as one I remember, well expresses it, but a daring, or a kind of braving Heaven through cowardize to men, and is expressely for­bid in such places as command truth and sincerity to our neigh­bour, and that we should not [Page 34]be the Servants of men. This in short then for the false wayes, which who so follow forsake David, who still flyes in these streights go Gods Precepts (Psal. 119.22.42.61.69.78.95.) and imitate Saul, who when he could not be heard of God goes to a Witch; Samuels mantle, being easier assumed, than his virtues.

For the Later. The true and right wayes, are in general, what is said before, but in par­ticular (which is reserved hi­ther) thy course is this. Thou must examine thy self imparti­ally, whether the fault be on thy own part, or on the part of thy Adversary, and so behave thy self accordingly.

If the fault be in your self, two things you must do.

1. You must seriously take a­side your Soul and humble it be­fore God. O Lord thou knowest my foolishnesse, and my sins are not hid before thee. Psal. 69.5.

2. You must go & seek recon­ciliation with your neighbour. This is so expressely enjoyned, that if a man should bring his gift to the Altar, and remember that his Brother hath ought against him, he must leave his gift, and go and first reconcile himself unto him. Mat. 5.23, 24. And in Luke 17.4. If thy Brother Trespasse against thee and turn again, and say Irepent, thou shalt forgive him. Here is the duty of the offending party, he [Page 36]must be sorry and seek forgive­nesse; and the duty of the of­fended, that hereupon he must forgive and be friends with him. I will adde, if the par­ty will not forgive thee, or be friends, upon this, woe indeed be to that party, it were better that Party had never been born. If you will not forgive your Brother his Trespasses, when yet you are sought unto, and upon Christs account, how shall our heavenly Father ever forgive you your Trespasses? Mat. 6.15. They shall have Iudgment without mer­cy that have shemed no mercy, Ia. 2.13. Neverthelesse for thy own part, thou art not to cease to be a Christian still, though they be unchristian, but to go [Page 37]on, and have patience when thou canst not have peace. And this, is to proceed so farr, in some cases at least, where the mat­ter requires, as for thee, to be content yet, according to thy Lord, that if they will sue thee at the Law, and take away thy coat, for quietnesse and Christiani­ties sake even to let them have thy cloak also. Mat. 5.40.

I know this is a hard lesson to the most of us, our Stomacks are so high, we cannot easily submit to these lowly wayes of Christ. Mat. 11.29. We are ready indeed to say, to those with whom we fall out, I scorn to submit to such a one as you, I scorn to be beholding to you; but it would better happily be­come [Page 38]come those that fear God, to say I scorn not but to submit [...], when indeed, I have done the wrong, I scorn but to acknow­ledge my fault, and seek for­givenesse, and give satisfaction. This were truly, the more wor­thy and Christian Magnani­mity, and will be judged so I suppose one day.

If the fault be wholy in thy Adversaries, so that thou with Ieremy, art passively, not act­ively, a man of contention, Ier. 15.10. Then are there these three things yet for thee to do.

1. Thou art, under the resent­ment of all thy injuries or trou­bles, to look up and acknow­ledge them to be of God. Affli­ction arises not out of the dust, [Page 39] Iob. 5.6. and God raised up Solo­mon an adversary. 1. Ki. 11.23.

2. Looking up to him here, as just, and these instruments in his hand, thou must lay down all revenge at his feet. O Lord! thou shouldst say, here be my Enemies, and here be waies I might be avenged on them, and thou seest, how sweet it would be to flesh and bloud, to take the same; But if this will displease thee, Loe here for thy sake, do I sacrifice all these desires, all these thoughts, and lay them down stain before thee. The Lord shall smite them, or their day shall come, but God forbid that I should stretch forth my hand against them, seeing thou hast assumed that [Page 40]prerogative, (Deut. 32.35.) to thy self. It is good for a man to put his mouth in the dust, to bear it on him, and quietly wait for the salvation of the Lord. 1 Sam. 26.10, 11. Lam. 3.25.30.

3. Thou must for all this, se­riously endeavour, and use the means whereby if possible, thou mayest again win thy brother, or gain his Soul. There is two wayes to do this.

The one is, to go to him in the Spirit of meekness, and re­buke him. We have a re­markable Text for this, Mat. 18.15. If thy Brother trespass a­gainst thee, go and tell him his fault between him and thee, if he shall hear thee thou hast gained thy Brother. The place by the way, [Page 41]speaks no doubt of personal offences, as [...] and [...] denote, whether they be such as be great or less, done in the private or in the publick, I will not dispute, only I sup­pose the trespass to be such as is wounding to the conscience, so that thou goest to him, not so much for thy injury, as that God is offended, and sin is up­on him, though the wrong be indeed private unto thee. Now if he shall hear thee, that is, be convinced by thee, thou hast gained him, that is, by reducing him to repentance for his sin, and wrong against thee, thou convertest him to God, & clo­sest thy self with him. It fol­lows, But if he will not hear thee [Page 42]then take with thee two or three more, the reason of this is added, that by their testimony, thy words may be established, and if he shall neglect to hear them, tell it un­to the Church, that is, I suppose, such as have authority (where­soever seated I enquire not nei­ther) to rebuke him publickly; but if be neglect to hear the Church, let him be unto thee as an Heathen and an Publican, that is, to our present purposes, let him alone to the judgment of God, thou hast done all a private Christi­an can do. Verily I say unto you, whatsoever ye shall bind on earth, that is while you leave the man to the judgment of God, as thus bound by you, seeing he will not be brought to re­pentance [Page 43]that you may for­give him, shall be bound in Hea­ven, this is most fearful and pa­theticall; and what you shall loose, that is upon his repen­tance forgiving him, as you ought, (upon pain of Gods severity, v. ult.) shall be loosed in Heaven, that is forgiven al­so of God; which is a most sweet effectual motive unto this excellent duty. Again (as speaking of the same matter) I say unto you, if two or three of you shall agree on Earth, as touching any thing that they shall ask, that is, if these two or three that come with you, or you your selves, that are reconciled, do as is fit upon reconciliation, fall to prayer together unto [Page 44]God, as to the forgivenesse of these Trespasses, and remove­all of your grievances, where­in you are agreed, and so joyn in love again, it shall be done for them of my Father which is in Hea­ven. See here how amply and blessedly this matter is set forth. Not that I will deny this Text to be taken, both usu­ally, and properly, of Church-Discipline, but that it may al­so be thus interpreted, of pri­vate binding and loosing, for the more vigourous enforcing the much-wanted duty of fra­ternal correption, I assent to St. Augustine, Chrysostome, Theo­philact, as they are quoted by others.

The other is, to prosecute [Page 45]him after this with all the offi­ces of neighbourly kindnesse and Christian Charity. I say unto you love your Enemies. Mat. 5.44. And if thine Enemy hun­ger feed him, if he be thirsty give him drink, for hereby shalt thou heap coals of fire on his head and the Lord shall reward thee. Pro. 25.21, 22. These coals of fire, is a me­taphor probably, from Gold­smiths, which they use in their metals, and so import not, (we may conceive) the using means barely to aggravate our Ene­mies Iudgement, which yet, it may indeed consequently do, but the using means directly and immediately to melt him, to wit, that these coals upon his head, may fall into ashes [Page 46]on his heart, and he repent in them

And these are the wayes we are to take. I know many may be apt to think, there be others, more brave, and befitting them, who look uppon't, as poor, abject, and mean for them to stoop, or seek to any, whom they had rather over­come with gallantry and scorn. But as we read of Daniel, and his companions, who having purposed in their hearts, not to defile themselves, looked more fair, fat, and lovely, in their countenance, with their own pulse and water only, that was lawfull for them, than they could have done with the portion of the Kings [Page 47]meat: So will the wayes of God, how coarse soever they may seem to the Stomack of a proud man, make a person, let them but the tryed, come off with better liking, and shew fairer in the eyes of those with whom he has to do, than all those wayes of height and bravery, which do passe, for the most no­ble and royall in the World. Whereof yet I think, I may even apply that of our Sa­viour. Yea are they that ju­stifie your selves before Men, but God knoweth your hearts, for that which is highly esteem­ed amongst Men, is abnominati­on in the sight of God. And that of Solomon, Ahaughty heart [Page 48]goes before destruction, but be­fore honour, humility. Luke 16.15. Pro, 18.12.

VSe 2. For support or con­solation, to all those that thus set themselves to please the Lord. Three things may com­fort such, as to our purpose.

1 That howsoever thou hast Enemies and troubles in the Earth, yet the order and dispose of them all, is of God.

• 1. In their rise. They are but what he hath designed long since. 1 K. 12.15.
• 2. In their measure. He that hath said to the Sea hitherto shalt thou pass & no farther, he dothlikewise bound & limit the raging of the People. Psal. 65.7.
• 3. In their ends. He hath many gracious ends of­tentimes [Page 50]hereby, To prove thee. To humble thee. To dis­cover thy sins. To file off thy rust. To cleer thy innocency. To excercise thy graces, which are many, patience, hope, love, gentlenesse, &c. To make thee weary of the World.

And in the whole, to draw thee neerer to him

That howsoever he dis­poses of thee as to enmities without, yet cannot all that thy Enemies do, ever take away thy peace within, thy peace in thy conscience, thy peace with God with whom thou walkest. It is observed by Iosephus of Herod, which is seen likewise in his History of him, that he was a [Page 51]man, Ever, and most highly suc­cessefull in his affairs abroad, as in his comming off with Ce­sar, and in his warrs: but he was unfortunate still in his own house, as in his jealousies abort his Sons, and Wife, with the sad effect of those things. It fares quite contrary now with the good Christian, who may in­deed have his plagues, mis­chiefs and troubles in the World, but he comes off well still with his matters at home, he hath his quiet however in his own breast. I remember good Eli hath such a speech, If one man sin against another the Iudge shall Iudge him, but if a man sin against the Lord who shall en­treat for him? 1 Sam. 2.25. From [Page 52]this passage I gather by way of contrary, it is nothing in comparison, with what men we fall at odds, so long as we have but God still to be our Friend

3. That thou hast here so firm a bottome to rest upon, to wit, that whatsoever thy Ad­versaries are, God is engaged to take up the matter between thee and them, for thy pre­sent satisfaction or final good; so that thou art only, to go on in thy duty, and cast all thy care upon him. He shall lift up thy hands from thy loins, when thou lifts up thy eyes unto him. When Israel shall serve the Lord, then shall Strangers (that is his [Page 53]Enemies) no more serve them­selves of him. Ier. 30.8.7.

VSe 3. For direction. And ther are seaven or eight di­rections, which I shall humbly offer you about this matter.

Direct. 1. Let thy heart be setled in expectation, that thou shalt have injuries and enemies in the World. Woe unto you, sayes Christ, when all men speak well of you. Luke 6.26. It is not for a man to say I will go live here, ore there, and so carry my self that I will have the love of every one, and so be happy. [Page 55]The man that sayes so, is scarce acquainted, either with him­self, that is, his own vanity, or with the diverse complexions and spirits of others, who ma­ny times, will even make this an occasion of their enmity, as of their envy, that indeed they can find none, Qui pravos pec­care non vult, ejus similis est, qui non vult ficum ficus ferre, infantes plorare, equum hinni­re. which is englished for us Luke 6.44. Besides the Scrip­ture is expresse that all those who will live godly must suffer persecu­tion. 2 Tim. 3.12. The pru­dent Christian, is not therefore to build his designs upon this, that he shall have no Enemies, or upon supposall he shall a­void [Page 56]all troubles, but that he shall have them and bear them. For the expectation from within, being lesse, counteth the ignorance more than the cause which bringeth the torment, sayes the Book of Wisdome, chap. 17. v. 13.

Direct. 2. Making account that thou shalt have Enemies, labour to keep thy Soul with­in it self, that it be not drawn forth or engaged by those en­mityes. Fret not thy self because of evil Men. Pro. 24.19. Nei­ther be thou envious at them, when [Page 57]they prosper and bring their devices to passe. Psal. 37.1, 7. Si cujus impudentiá (sive quocunque vitio) offenderis, percontare te ipsum, an possit fieri, ut nulli sint in mundo impudentes? Non potest autem hoc fieri; Ne igitur postula, quod fieri ne­quit; Est enim hic unus ex im­pudentibus iis quos esse in mundo oportet. That is, Art thou offended with any ones enmity, malice, envy, impu­dence, or the like! Ask thy self whether it can be, that there should be no envious, malicious impudent, or naugh­ty persons, in the World? Now this cannot be. Do not thou therefore require what cannot be; And be not so of­fended [Page 58]man, for this is one of those froward, envious, naugh­ty impudent persons that must be in the World. Cease from anger, and forsake wrath, fret not thy self in anywise to do evill. It is all one, whether one be my Enemy, or not, so long as I am unmoved (or not fretted) at it; but if once the Spirit comes to be engaged, every litle word or action is a wound, which discomposes and troubles us. It is a good expression there­fore of our Saviour. Luke 21.19. In patience possesse your Souls. Pas­sion makes a man that he is not apudse, that he is not himself; Patience affords him the use of his reason, and his strength. The City of Ai Ios. 8. is a fi­gure [Page 59]of passion; While the men of Ai are drawn forth and engaged with their Enemies, their City behind them is all on fire: So is it with passionate men, when they come to return home to their own bosom, all is in a combustion, and they are quite lost. He that hath no rule over his own Spirit is like a City broken down and without walls. Pro. 25.28.

I will enlarge here. It is never good to strike so, as if we misse to fell ones self with the striking. Suppose with a blow (sayes Seneca) thou should hit thy Arm into thy Enemy, that thou couldst not draw it back again, such is the engagement of passion. It is [Page 60]the anger of a wasp, and not of a man to smite so, as to lose thy sting, and leave thy strength behind thee.

Direct. 3. Set a watch then to this end at the doors of thy heart, that none of those things do enter, or at least be not har­boured there, that will engage or interesse our passions under these Enemies. Such are these.

1. A delicacy, tender­nesse or weaknesse of mind, [Page 61]not able to bear blows. If thou faintest in the day of adversity thy strength is small. Proc. 24.10.

2. An over-eagerness of heart set upon one thing. The cove­tous man, who is thus described, one that minds earthly things. Phi. 3.19. is presently in a fewd, if any accident hinders his gains. The man set upon his reputation, cannot endure the approach of the least matter, breath, or undertaking that is but like to touch him there. If you take away Michaes God once what hath he more? Iud. 18.24.

3. Pride, ambition, vain glory, which follows upon this. When Saul sought to slay his adversary, Go, sayes he, and take knowledge where his haunt and lur­king [Page 62]king place is. I. Sam. 23.22, 23. If I were now sent out upon such an err and here, to find how we might best come to be rid of the soarest troubles we have by adversaries, I should bring word with the certainty, Pride is the haunt, were you must come upon them, to pre­vent and slay them. Only of Pride commeth contention. Pro. 13.10.

4. Curiosity, with her two companions, garrulity and credulity. Take no heed, sayes the preacher, unto all words that are spo­ken, lest thou hear thy Servant curse, or speaking evil of thee, for often­times also thine own heart knoweth, that thou thy self likewise hath spoken evill of others. Ec. 7.21, 22.

5. A suspitiousnesse and [Page 63]jealousie of others evill intentions. 2 Sam. 10.3. More especially, an opinion that we are contemned. Thou shouldst rather think any thing by them, sayes one, that they act out of envy, design, or the like, rather than this. When God himself (who hath pas­sions we must know attributed to him after the manner of men and so thereby we are to learn what our selves are) comes once to think himself to be despised (though he might bear before with all their other malice long) his wrath arises withoutremedy. 2. Chro. 36.16.

6. An overfondnesse, or stiffnesse to ones own conceit, which is expressed in Pro. 3.5. [Page 64]by a leaning to ones own under­standing, that is, such a posi­ture, as it were of the Soul, re­lying hereupon, that if it fail, theman is gone. To which I may add on the other hand, an over-easinesse, or yielding too much unto others, either in their perswasions, Proximus sume gomet mihi; or in their threats; for Fear, as an asore­said Author notes well, is no­thing else but a betraying of the suc­cors which reason offereth. Wisd. 17.12. These are the things then, amongst others, which are great engagers of the mind, and must be avoided.

Direct. 4. Be sure to live righteously and inoffensively to others, and then others in­juries will be inoffenfive unto thee. To do no body injury is the best way to bear a great many. It is a speech of Anto­ninus de se ipso lib. 7. that a good man should be able to say as the gold, the diamond, or the like, let other folks think of me, speak or do my me, what they will, the gold is gold still; I must be a diamond, a good man still. [...]. Seest thou a rock, how the waters beat and dash a­gainst [Page 66]it, and yet that stands all the while unmoved, offering no violence unto them: So does the righteous man in the midst of injuries. And this compa­rison our Savior uses, Mat. 7.24, 25. The wise man, sayes he, builds his house upon a Rock, and the rain descended, and the flouds came, and the winds blew, and beat upon that house, and it fell not, be­cause it was founded on a Rock. Which may be enriched with his own example, who was the greatest sufferer of all sorts of injuries, a man of sorrows, yet al­wayes doing good, and so went a­bout, the most quiet meek inno­cent lamb upon the Earth. Is. 53.7.

Direct. 5. Being safe upon thine own guard of honest dealing towards them, labour to steel thy self so against thy Enemies, that thou mayest be hard enough for them, by not caring for them. A serious Christian may say many times, Here be people, were malicious, they are angry with me, and do me all the discour­tesies still they can, but I am hardenough for them, I care not for it. Then came his Disciples and said, knowest thou not that the [Page 68]Pharisees areoffended? but he an­swered, let them alone, Mat. 15.14. [...] Does any one despise me, let him look to it; I will look only that I nei­ther say or do any thing to de­serve despising, sayes the fore­name Pious heathen, worthy of his Empire.

Direct. 6. Take heed that this hardinesse, this not caring [Page 69]of thine, or passing over the injuries of others, be Christia­nized with those cautions that you may not thereby displease God. There are four at least of these cautions with which it must be joyned.

1. With Innocency. It is not for a man to give oc­casion of offence, and not to care then, this were like a Gallio not a Christian, Acts 18.17. Mat. 18.7.

2. With an holy grief and an­ger as to the sin against God, when yet we pass by the injury to us. And Jesus locked round about on them with anger, being grieved for the hardness of their hearts, Mar. 3.5.

3. With a conscience of [Page 70]discharging our duty in seeking to gain them to re­pentance. If thy brother trespass against thee, thou shalt rebuke him, Lu. 17.3. And Mat. 18. be­fore.

With a due regard al­so, in some measure to our own good name. A good name (sayes the wise man) is as a precious ointment, Ec. 7. 1. The loss of our reputation may possibly hinder us from doing that good, which other­wise we might do. God may have more service done happi­ly by our good name than without it, and we must not therefore let Gods instrument get a crack if we can help it; though we are at any time to [Page 71]part with it, for his name, that is above it.

Direct. 7. Fortifie thy no­blest part, that is thy judge­ment, with argument and rea­son, that may blunt, if not turn the edge, of the sharpest provocations. I shall out of my penury cast you in some.

1. It is a royal thing to do well, and suffer ill for it.

2. The best victory that a man can have in the world is to con­quer himself.

3. A man ordinarily is no farther hurt by another, than he opens the wound himself by his own concepti­ons.

4. Thou shouldest be alwaies ready to say thus, If a­ny one hath indeed done me wrong, the evil is with him, he hath the worst of it; but perhaps he hath done me none. [...]

5. A strong mind is bet­ter shewn by tearing than doing. To be angry and enra­ged, is not valour, but infirmi­ty; Even as it is weakness (says one after Seneca) in old men and Children to run when they should but go. And in this [Page 73]sense the words of the Pro­phet are true, though it be true it is not altogether the Pro­phets sense. Their strength is to sit still, Is. 30.7.

6. To think ones self de­spised, or, an opinion of con­tempt, which of any thing sinks depeest with most, is but a be­traying that want of worth a man knows by himself, and makes him lesser than him, of whom he thinks himself to be contemned.

7 Take wit in thy anger, is a good Proverb though it be not Solomons. Phocions speech, O A­thenians, if Alexander be dead to day, be will be dead to morrow, [Page 74]Plutarch applies well to passi­on: If thou hast just cause to be moved now, thou wilt have the same when thou hast staid longer. Pause, and consider, if it prove to be none hereafter, thou hast none now neither. Peccavit, sed non sponte. Ip­se quoque in multis delinquis. [...]. Ne hoc quidem satis scis an peccent. Ut ma­xime stomacheris, tamen vita hominum momentanca, ac paulo post omnes morimur, that is, Hath he offended thee? He did it ignorantly, against his will. Hath he offended? thou thy self also dost offend. thou dost ill, and art but such another as he. Hath he offen­ded? Nay thou art not certain [Page 75]that indeed it is an offence. Hath he offended? Why, though thou storm never so much, he and thou both are mortal men, even momentary both, and soon must to the grave. There the wicked cease from troubling, and there the weary be at rest. Job. 3.17.

8ly. The injuries we receive are either deserved or un­deserved; If undeserved, they are but, as water thrown up­on a rock, that fall off again of themselves: If deserved, they ought not to provoke us, only to repentance.

9ly. The provocations that are given are either from worthy [Page 76]persons, or unworthy; If from unworthy why shouldst thou set thy wit against theirs? An­swer not a Fool in his folly: If worthy, then will they deserve thy forbearance, and reconcili­ation.

10. Let thy enemies be what they will, either their in­juries be greater or less; If they be little, then thou shouldst think them little, and not be moved; Lesser inju­ries (I have said sometimes) are like the buzzing of flies a­bout the face, which a wise man may beat off with his hand, but not be angry at them. If they be great ones, the more is thy bravery and magnani­mity [Page 77]to wave them. The discre­tion of a man deferreth his anger, and it is his glory to pass over a transgression, Pro. 19.11.

Direct. 8. If thy reason for all this cannot guard thee from receiving of some wounds and impressions through the bitter dealings of thy adversaries, learn thou the art of closing them again, by the sweetness of Christianity. Now there are these sweetnings and leni­tives [Page 78]here, when the Lord shall please to supple the heart with them.

1. By Prudence, Christian prudence, or that wisdome from above, which is first pure, then pea­ceable. Thus Abigail dealt with David, 1 Sam. 25. Ja. 3.17.

There is indeed a double sweetness that God hath in his hands to give to his people, as he sees it most fitting for them, in regard of their enemies. The sweetness of victory which he works either by giving them a hand over them; (sometimes Gods Children are put to it to contend, and do prevail) a head over them, (as here;) or a heart [Page 79]over them, (which is best;) And the sweetness of Satisfaction, when he does not bring up their con­ditions to their minds, but does bring their minds to their con­ditions, which is as good, and more Christian; so that though the cup does not, the bitterness of it passes from them, and they find it in the bottom but the sweeter to them. I put these together, the last I intend most.

2ly. Then, By pity, spiritual mercy, compassion. I mean not that towards our selves, the bemoaning our own case, How do I suffer! which though in [Page 80]hath some ease, is too femi­nine: but that which is towards our enemies. Alas! thinkest thou, how do these people sin against God and wound their own Souls? They think to spite me, and malice me, but do but (even cruelly) torment themselves. Poor Souls! I pity them. How does God, as it were, make sin righteous, whiles envy and wickedness does thus pu­nish it self? Maleficus suam quisque effert crucem. Now as soon as thou findest thy heart but begin to give, relent, or yearn thus, press it, pursue the vein that is sprung, follow it upon thy spirit, while it comes, let me tel thee once for all, thou [Page 81]must be at pains, and in earn­est with thy soul, in the things as we go along, or else thou art but like to lose their effect; and then, when thou hast got­ten up thy self unto this, that indeed thou dost thus, all that anguish thou didst feel before in thy sufferings, under thy Ad­versaries, spends it self herein; I say this thy compassion on, or here rather over them (which their very sin it self, their present torment, their vengeance to come, or perhaps something else, as their vain rage, folly, deadly exasperation, that hitches more, does excite) swallows the same up quite, and sets thy spirit, as it were [Page 82]above them, and all their hurt. For these affections or passions of ours, I perceive, like the Elements, when they will not be annihilated, will yet melt, and resolve (or go) into one another.

3ly. By a search and re­flection on our innocency. Guilt indeed will make the least scratch to rankle, but Inno­cence soon heals. Preserve me O Lord, sayes David, for I am holy. It is spoken in reference to his enemies, and is not a justifi­cation of the person, but of the cause. Judge me, try me, if there be any such iniquity in me, O it [Page 83]is sweet to be able to say thus, Plead my cause for me, They pursue me wrongfully. They that hate me without a cause are multiplyed, they are my adversaries because I follow the thing that good is. These and the like expressions, are the pantings of a soul, that is wounded by enemies, and fetch­ing salve from its own integri­ty. It is the time of Jacobs trouble, but he shall be saved out of it.

4ly. By consideration of our own dealings with God. And this methinks I feel while I am speaking, to enter, touch, and go to the quick. Thou art one happily that carriest thy self [Page 84]fairly, and not only innocent­ly, but kindly to such a person, yet the more thou seekest to win him, he is exasperated, and becomes thy enemy. Well now, Here Lord sayest thou, here is a looking-glasse of my dealings towards thee. Thou hast been gracious towards me, & folowedst me dayly with thy mercy, yet do I stand out against thee, and go on in my stubborn wayes. Oh that as I see my own perversness in his, which is grievous unto me, I may cease both to be offen­ded with him, and my offence towards thee. And David said, Let Semei curse, let him a­lone, for the Lord hath bidden [Page 85]him, 2 Sam. 16.11. The Lord certainly had dealt very kindly with David all along but David had fallen very fouly from God, and God had justly brought him into his present conditi­on for it: and now when he sees this man unto whom he had happily never done and hurt in all his life, fall thus foul on him, he reflects upon his own carriage towards the Lord, and that rebukes, and quiets him. Truly Sirs, a Christian many times may even be be­holding to you for your inju­ries, when they are but made through grace, an admoniti­on to him of his sin, and return unto the Lord.

5ly. By lowliness, or humility, which is a most Christian grace, and excellent vertue. Who am I that am but Dust, and what is my fathers house? Am I not nothing, and worse than nothing? and why should I take it ill, to be vilified, and counted as nothing? These people reproach me and speak evil of me, but should they know all my self know by me, Alas! they do not speak of me half so bad as I am. I will yet be more vile, and base in my own sight. 2 Sam. 6.22. Let a Chri­stian surely get his spirit once to this pitch, and he may per­haps [Page 87] hear the noyse of reproach and injury like bullets whiz­zing over his head, but he shall never feel any wound at heart, or be hit by them. They have said to thy soul, Bow down that we may go over, and thou hast laid thy body as the ground, and as the street to them that went over.

6ly. By magnanimity, or Christian courage, joyned with this spirit of meekness, in the discharge of our duty. The heart must be unbroken, hu­mility else is an afflicting thing. This consists in a free reproof or rebuke of our neigh­bour, before commended. And [Page 88]it is a sweet Text to this same effect, which I would not have out of the Bible for any thing. Lev. 19.17. Thou shalt not hate thy Brother in thy heart, thou shalt in any wise rebuke thy Neigh­bour, and not suffer sin upon him. It may fare sometimes with a Christian, that the bitterness of some men, hath sunk so deep in his thoughts, that he cann't get it off, and finds no ease. Now it pleases God to give him a heart, to go to them, as a Christian, upon the score of this Text, and tell them of their doings, and this presently emp­ties his breast, even as it were from one Vessel to another. Such is the bofome and design [Page 89]God towards us, in many of his commands, that our du­ty becomes our cure, and that, even when nothing else will do it: As if the Lord had first thought in such and such cases, what were best for us to do for our good: and them appointed that to be done to serve him by it.

7ly. By forgivenes, or condo­nation. Christians, I will tell you one thing, how you shall have the pleasure of revenge, as to your enemies, without the evill of it; that is, forgive them. Forgiveness indeed [Page 90]is a thing which may pro­ceed from generousness or height of Spirit, which puts the injuries we receive from others, quite beneath us, and so hath this effect, I mention. Or, it is such, as proceeds from a patient sub­mission of the Soul to the will of God in long suffering and forbearance towards them, which hath in it more feeling, and more comfort, as also much more of a Christi­an. Thou mayest say, here are these wrongs done a­gainst me; and here be my sins against God. If he for­give ten thousand talents unto me, shall not I forgive an [Page 91]hundred pence for him? Mat. 18. Forgive me O Lord my Debts, as I forgive my Deb­tors. Let all bitternesse, wrath and anger be put away from you, with all malice, and be ye kind one to another, tender-hearted, forgiving one another, even as God for Christs sake hath forgi­ven you. Eph. 4.31, 32.

8ly. By a religious, pious or holy appeal, or recourse, of the soul unto the judgement of God which is to come. It is thy duty indeed to forgive thy enemies, and this thou wouldst do; nevertheless ther be some things happily [Page 92]stick so close on thee, thou canst not passe them over so easily as thou desirest. Thou canst not think it fit, thou canst not find in thy heart, that such persons, or such things, should go unpuni­shed. Besides, thou art amu­sed, and afflicted, as many good men before thee have been, to see the wicked pro­sper in their malice, and the innocent oppressed. Well now, thou shouldst consider that there is a day of the de­claration of the righteous judge­ment of God, when he will cer­tainly render to every one ac­cording to their works. Thou wouldst fain indeed be pre­sently [Page 93]satisfied, thou woul­dest have those, who have wrong'd thee, presently sub­mit, and make restitution, but thou shouldst rather chide thy unbelieving heart, that cannot be content to stay till that day, when it will be better for thee, and worse for them, if it be not done till then. Hence do we read of our Saviour, that when he suffered, he threatned not, but committed himself to him that judgeth righteously, 1 Pet. 2.23. And hence have we the precept, Avenge not your selves, given with this reason, for it is written Vengeance is mine, I will repay faith the Lord; [Page 94]Which, seems to me to im­port no less than this, that though we are both to for­give, and pray the Lord to forgive our enemies, (as in­cluding their repentance, the only way to be forgiven of him, which will be sui­table enough therefore there­in even to thy greatest passi­on christianized:) Yet if they do not, but continue in their waies, the pious Christian may with a kind of mourn-full joy relieve his Soul here­in, that there is a day of re­com ence comming, when God will glorifie his righte­ousness, and then thou shalt have full satisfaction. It is [Page 95]a righteous thing with God, to re­compence tribulation to them that trouble you, and to you who are troubled rest, when the Lard Je­sus shall be revealed from Hea­ven. 2. Thes. 1.6, 7. Psal. 103.6. Lo here is a full mea­sure for thee, even pressed down, shaken together, and run­ning over.

9ly. By Charity, and thy good Deeds, See back in the Instruction. Be not over­come of evill, but overcome evill with good. Ro. 12. ult. Si quis limpido, et dulci fonti assi­stens, convitium faciat, ille quidem [...]ob id, non cessat [Page 96]puram aquam scaturire, that is, picture me a base fellow at the head of a most pure fountain, reviling and casting stones at it, so much as he can to trouble it, & yet the Fountain running for all that, the same sweet waters as it did before, even for this very person himself when he is weary to drink of them: and then you have methinks but a fit embleme, to set forth a Christian right, in this matter.

10ly. By prayer, which is the means to exercise most of these. Prayer, (saith Lu­ther) [Page 97] is the Leeches of my cares and troubles. Now these two last, Charity and Prayer, are put together by our Sa­viour. Do good to them that hate you, and pray for them that despitefully use you. And they tend to our peace, either in regard of the winning over the heart of our adversaries to us whilst we go to God to convert them, and use that behaviour our selves which should draw them, that is no here so proper, as before: Or in regard of putting our own hearts into that frame, temper and condition, we should stand in, as to the sight of God towards them, [Page 98]that yields us those melting reflections, and pathetical openings of our case to him, that does not only bring re­lief, but more then compensat our grievances by them. The wicked (sayes David often) are risen against me: For my love they are my adversaries, but I give my self unto prayer, Psalm 109.2, 3.4, And again, This poor man (that is himself Psalm 34.6.) cryed, and the Lord heard him, and saved him out of all his troubles.

Indeed in it were not for this, that a man, who [Page 99]walks uprightly and is op­pressed and overwhelmed Ec. 4.1. Psal. 103.6.) had a God to go unto, to unbosome his grief, to open his Soul, and tell all to him, for he will hear thee even as long as thou wilt, what should he do? how could he many times even live? his heart would be broken, if it might not thus break, melt, and pour out it self before him. I cryed unto the Lord, I pow­red out my complant before him, I shewed before him my trouble. Psal. 142.1, 2, 3, 4, 5. Psal. 62.8. Psal. 84.4. It is true, there is some kind of re­lieving [Page 100]lieving, sometimes in our complaints to others, Hea­viness in the heart of a man ma­keth it stoop, but a good word maketh it glad, Prov. 12.25. But what is that to the answer of God in our Pray­ers, when he shall speak the quieting word to glad us himself? Thou shalt call, and the Lord shall answer, thou shall cry, and he shall say, Here I am. Isa. 59.9. Surely there is as much between these, as to the true heat and comfort thereof as there is between the warm sun and the spark­lings only of the Horse shoe upon the flints, when a man rides cold, and wet in [Page 101]his Journey. As a good fire and a clean hearth, in a cold Winters evening, so is a good God and a conscience amidst afflictions.