CHAP. I. The first ground or reason why the faithfull man should re­nounce worldly sorrow is drawn from its filthinesse and deformity.

WOrldly sorrow where­with thou art now pos­sessed winds it selfe in­to thy heart, under the specious colour of lawfull care, under the pretence of decorum or comelinesse, naturall honesty, and [Page] of pittying thee, as also under the vizard of doing thee good and friendship, and of procuring thee re­freshment. But I would have thee know, that there lies in it nothing but trecherie and deceit, which thou shalt most manifestly per­ceive, the vizard thereof being pull'd off, by visibly discerning the face of this chymera: for then thou shalt find it a monster excee­ding deformed, impure, and abo­minable, most cruell, furious, and pernicious.

In this Chapter it shall suffice us to unfold in some proportionits de­formity, and more fully in the fol­lowing. Wee affirme therefore sorrow being predominant in mans heart to be a filthie passion, and al­together infamous, as burdening him with reproach and ignominy, which will more cleerly appeare considering it in relation to God, his Neighbour, and lastly him in [Page] whom it freely domineeres. In relation to God it is manifest, that it is contrary unto him divers man­ner of wayes; for it sets light by, and contemnes his commandment, often enjoyning us heartily to re­joyce; Rejoyce in the Lord, and a­gaine I say rejoyce, Phil. 4.4. Con­sonant hereunto is the counsell of the wise man, Give not over thy mind to heavinesse, and afflict not thy selfe in thine own counsell, love thy own soule and comfort thy heart, and remove sorrow farre from thee, Eccles. 30.21,24. And againe, take not heavinesse at heart, drive it away and remember thy last end, Eccles. 38.20. Neither doth it lesse thwart Gods providence, for it causeth one to thinke that the hand of God hath not wrought his afflictions; neither fastneth hee his eyes upon divine providence, how­soever in words acknowledging it: But if hee would firmly believe [Page] afflictions to be the worke of his providence, he should find therein more matter of joy than sorrow, the afflictions of the godly being badges of Gods love, tending to the good and salvation of his faith­full ones. And though he be con­strain'd to think upon God, and to acknowledge his visitation upon him with this or that affliction, hee presently offends him another manner of way; for he is impati­ent, and by his frequent murmur­ing accuseth God himselfe. That dis­pleaseth him which is acceptable to God, and complaines of his wil, saying, Thou art a bloudy husband to me, Exod. 4.26. And with that wicked servant, I knew thou wert a hard man, Mat. 25.24. and hating that which is a token of Gods love, and being in extreme danger of the losse of his spirituall life, hee spills that medicine which should have been so necessary for him, yea, [Page] blames the Physician himselfe for stretching a healing helping hand: It causes him to be pagan like, di­strustfull of Gods goodnesse, and the verity of his promise. It robs God of his fatherly care he hath of us infringing that hope which should be reposed in him: Hence the Apostle joynes it with diffi­dence, saying, That yee sorrow not as others which have no hope, 1 Thes. 4,13. It makes him un­gratefull blotting out his remem­brance so many corporal and spi­rituall blessings whereof hee hath had experience by Gods good­nesse, which if hee would thinke upon, he would not suffer himselfe to bee carried headlong thereby. And because his mind is fixed upon evill, his affliction also being either real or imaginary, he makes little or no reckoning of Gods benefits, but buries them in oblivion, not with­out an execrable brand of ingrati­tude. [Page] It makes him not to imploy all the faculties both of his body and soule in Gods service with such a measure of zeale as is meete; Serve the Lord, saith the Prophet David, with gladnesse, and come be­fore his presence with a song, Psal. 100.2. Thou shalt rejoyce in thy feast &c. Seven dayes shalt thou keep a solemne feast unto thy Lord thy God, and therefore shalt thou surely rejoyce, Deut. 16.14,15. This alacrity in serving God can­not even in the least degree be per­formed by him; nay hee is as re­misse in all the actions of his life, as he is negligent in Gods service. And thus thou seest how hainously he offends God. In relation to his neighbour, hee is suspicious, unaffa­ble, unmannerly, testy, contenti­ous, whereby hee renders himselfe vitiously deformed, hatefull, and o­dious. In relation to himselfe, it makes him to incurre no lesse re­proach [Page] and ignominy than filthi­nesse; for generally it argues the weaknesse of his understanding, joyned with foolishnesse, yea, beast­linesse, and declares him to be be­sides himselfe, whereby it happens that hee judgeth foolishly of the cause of his sorrow, and embra­ceth falsehood instead of truth: Hence the Apostle joynes it with false opinion, saying, No sorrow for the present seemeth to be joyous, but grievous, Heb. 12.11. where wrong judgement is taxed which accompanieth it, particularly it makes him ignorant of his owne condition, and to take, at least for a time, no consideration of himselfe: for being call'd hereunto, to wit, to be a joyfull heire of the Kingdome of Heaven by the right of Adopti­on, coheire with Jesus Christ, and Lord of all the Creatures, he ought not to make his firme aboad in this world, neither to place his happi­nesse [Page] therein, but as a sojourner to travell to his heavenly Countrey. Wherefore he should alwayes go forward, not stand still, much lesse retreat backe, but despising the world, and all the concupiscences thereof, couragiously to remove all obstacles hindring him thither, and to place his happinesse in God, of whose love whosoever is once perswaded, doubts not but hee will lead him by his fatherly providence in this desart and pilgrimage. Wherefore he should carry with him a high, generous, and undaun­ted spirit, which is altogether be­comming the sonnes of the King of Kings. This he should have con­tinually before his eyes, and dili­gently and seriously consider there­upon; how wisely then would hee order his life and conversation? with what happinesse would hee live in this world? But sorrow as a deadly phrensy buries all these [Page] things in oblivion, so that it makes one forget his originall, and estate, his owne name, nay, himselfe; It makes him wholy bent upon this world, miserably torturing himselfe for the losse which hee either su­staines, or feares to be, of honours, riches, pleasures, or the like, as may be seene in that young man, who when he had heard he should su­staine the losse of his riches, went away sorrowfull, leaving Jesus, Mat. 9.22. which discovered him to be desperately enamoured of this world, and to seek his abode and solace therein, whereas hee should seek for tranquillity in Heaven, and felicitie in God. It comes to passe that he is pensive upon any occasi­on, disordering, afflicting, mace­rating, and suffering himselfe to be easily missed out of the way to his heavenly countrey. In a word, he is like a foolish traveller, who being given over to commit innu­merable [Page] fooleries can never attain to his journeyes end. And there is another sort of foolishnesse dis­cernable in him; for after he hath once wandred out of the King of heavens high-way, hee so misgo­verns himselfe, as that without any circumspection he takes hold of e­very thing, which even at the first blush offers it selfe to his view. He is not contented to bee exercised with more waighty occasions, and afflictions; but as if his life were not miserable enough of it selfe, he fabricates to himselfe daily new miseries, so that he will be sorrow­full upon any ridiculous, vile, and slight matter, whereof if hee bee questioned by a certain Jonadab a faithfull friend, Thou being the Kings sonne, why art thou leane from day to day, 2 Sam. 13.4. Cer­tainly he will not be lesse ashamed to confesse the cause of his sorrow, than Amon was of the intended [Page] detestable incest. Hee is vexed at one small word, though well spo­ken, yet taken by him in ill part; or if one speak amisse, hee will inter­pret it to be worser: He will be so farre moved by an oblique aspect, by a vaine and counterfeit Messen­ger, by a slight fault of his Maid­servant, and man-servant, as to for­get all the benefits he possesseth in heaven and earth, which is a thing unbefitting him, who is the sonne of the King of Kings, and heire of the Kingdome of heaven. Besides, sorrow discovers in him another kind of foolishnesse, in that hee re­duceth thereby the soule in subje­ction to the body, which should go­verne the body, and it onely be ru­led by a diviner spirit: And were­as hee should rather oftentimes suf­fer, set light by, and in some mea­sure concoct it, he out of a kind of brutish selfe-love had rather be mi­serable than happy, of a crazed than [Page] found mind. Moreover, it shewes him to be abject, and destitute of a generous and heroicall spirit, which resides in the hearts of the children of God; neither endea­vours he with such a courage as is fit to remove the obstacles, which in this life hinder him from the at­tainment of the kingdome of hea­ven, but stoopeth to the difficulties that withstand him; he is of a vile abject spirit, and as much as in him lyeth, renounceth his owne right thereunto. Further, the deformi­ty thereof shewes it selfe by exter­nall symptomes; It makes him to be of a heavy countenance, poring upon the earth, oftentimes to weep, not unlike a silly foole or soft wo­man; otherwhile his speech failes him, or his tongue faultereth; yea, by his silence he speaks his infamy. He abandons the societie of men, hiding himselfe in corners, even as the malefactor to escape the sight [Page] of the magistrate. It impaires his good name or reputation, and espe­cially when the cause inducing him thereunto is unknowne, or of no reckoning; thereupon he renders himselfe suspicious that hee hath committed, or is about to perpe­trate some heynous sinne, but this suspicion is oftentimes false, as may appeare by Ely the Priest, who thought Anna Elkanahs wife be­ing in bitternesse of soule to bee drunke, grounding his conjecture upon some signes he had observed in her, misperswading himselfe. This conjecture notwithstanding is sometimes true, whereof Amon is an example, who when hee had an intention to commit incest with his sister, was vexed, insomuch that he fell sick by reason of anguish of heart. How Ahab was overwhel­med with sorrow, when hee could not enjoy another mans goods, Na­boths vineyard! How heavy was [Page] Antiochus the Tyrant, when his sa­crilegious will could not put into execution the devastation of Jeru­salem? And was not Herod sorry, because of the rash oath hee made to that infamous Herodias which beheaded John Baptist? It is a symptome oftentimes of hypocri­sie, which our Saviour intimates, when he saith, Be not as the Hypo­crites with a sad countenance, Mat. 9.16. Further, experience tea­cheth, that those that are more na­turally prone thereunto are proud, and cruell. What hath been said doth manifest its deformity, and shew that it out-strips in filthinesse and uglinesse even those cruell beasts which superstitions Aegypt did adore; and now seeing thou art one of the number of Gods chil­dren, beware thou givest it an ha­bitation in thy soule, the temple of the Holy Ghost, but rather let thy mind abound in all godly mirth, [Page] which is as befitting thy eminent condition, as sorrow is unbeseem­ing. He that rejoyceth according to Gods commandment receives adversity at his hands, as thankful­ly, as prosperity; He patiently sub­mits his neck to the yoake; Hee knowes the crosse to be the cogni­zance of Gods love, and a most so­veraigne cure for his spirituall dis­ease, the end of his conflict victo­ry, the crowne of the lambe, and eternall glory; He confides in God, and resteth upon his promises, committing his care unto him to provide all necessaries; Hee payes his vowes, he offers daily the sacri­fice of prosperity, and with the calves of his lips his morning and evening oblation; he serves God cheerfully, and with fervent zeale; he is at peace with his neighbour, and meekly covers his failings; he knowes this world to be a place of pilgrimage, heaven to bee his [Page] countrey whither hee steeres with cheerfulnesse, not suffering him­selfe to be misled out of the way thither by any occasion, though seeming weighty to flesh and bloud. He placeth his happinesse in God; he makes a difference be­twixt such grievous afflictions as come of their owne accord, and those whereinto hee plunges him­himselfe: The former as being un­avoidable he patiently endures, the latter hee warily eschews. Hee knows that his soule is not a slave or vassall to his body, but Gods ser­vant. He resisteth adversitie with an unconquerable courage; he is of such an heroicall mind as beseemes him who is the Prince of the crea­tures; his countenance void of hypocrisie and pride speaks the happinesse and majestie appropri­ated onely to Gods children, yea, his countenance and all his gestures intimate his mirth and integrity, [Page] which resteth in his bosome, and evidently shew he is in no wise gi­ven to this world. And howsoe­ver his body being his viler and ig­nobler part is here upon earth, yet his soule being the nobler and divi­ner hath its conversation in heaven; like Jacobs ladder, whose lower part was set upon the earth, the top reaching to heaven. He obeyes the advice of the wise man, who saith, A cheerfull and good heart will have care of his meat and diet, Eccl. 30.27. that is, will rid it selfe of impieties and sorrow, which as they are exceeding unbe­comming, so they are, as hereafter shall bee declared, pernicious and hurtfull. Here thou seest a briefe character of such a one as rejoy­ceth in the Lord; judge then whe­ther thou dost not amisse in pre­ferring vice before vertue, filthi­nesse before honesty, monstrous deformity before heavenly beauty, [Page] the representation or Idaea of hell, where there is nothing but weep­ing and gnashing of teeth, before the resembance of God and hea­venly felicity.

CHAP. II. The second ground or reason is drawne from the pernicious ef­fects thereof.

HItherto thou hast seen one on­ly table, now thou shalt be­hold another more deformed than the former; for the vitiosity of sor­row consisteth not onely in filthi­nesse and deformity, but in a grea­ter measure of evill, it being not onely monstrous to be lookt upon, but very dangerous and pernicious, which is so much the more difficult to bee discerned, by how much it [Page] shrowds it selfe under hypocriti­call love, and while it beguiles us under the mask of friendship, pro­mising I know not what comfort and profit. But if thou wilt prie more narrowly into it, thou shalt discover it to be no lesse traiterous unto thee, than was Joab unto A­masa, who under the vizard of friendship sheathed his sword in his bowels. Thou shalt perceive it to be thy malicious enemy, and so much the more to bee feared, by how much it bee more familiar with thee. Thou shalt discover it to be a serpent that thou nourishest in thy bosome, and a viper that thou engendrest for thy owne destructi­on. And I beseech thee what pro­fit and comfort canst thou pur­chase thereby, seeing it is but vani­ty? Heare the spirit of God, say­ing, What hath a man of all his la­bours, and of the vexation of his heart wherein hee hath laboured [Page] under the sunne? For all his dayes are sorrowes, and his travell griefe; yea, his heart taketh not rest in the night time. This is also vanity. Eccles. 2.22,23. Heare the wife man also, who saith, that therein there is no profit, Eccl. 30.25. It is conducible then neither to thy soule nor body, neither furthereth it thy affaires, unlesse thou enjoyest some peculiar privilege not affor­ded any one living. Will it restore unto thee thy countrey which is now in the power of thy enemies? will it rid thee of thy miseries? will it deliver thee from injuries and molestations? will it performe thy businesse? will it provide or care for thy family? will it pay thy debts? will it prosperously dis­charge thee from thy law sutes? will it extoll thee to honours and dignities? shalt thou thereby obtain more health, more strength, more knowledg, more esteeme, more [Page] love? No verily, for future things are not within thy power, and what is past cannot be recalled. Go to then thou little miserable cay­tiffe, hide thy selfe in some corner or other, labour with might and maine, search out all the meanes and occasions to diminish it. Weigh a thousand and a thousand times with thy selfe the high stature of Goliah, afflict thy selfe as being of a little stature, thou wilt never attaine to his.

In short, all worldly sorrow is vaine and unprofitable, and would it were onely so; thou shalt find it grievous and most pernicious, unlesse with speed thou dischargest thy selfe there from. Know this, it drawes after it a numerous swarme of evils, aswell corporall as spiri­tuall; as touching temporall evils, it makes mans life altogether mise­rable, infinitly increasing the mise­ries that are the ordinary concomi­tants [Page] thereof, whether thou consi­derest his businesses, and counsells, the calamities themselves, or at last his whole person. As touching his businesses, it is certaine it disturbs, yea, overthrowes his best and most profitable and necessary endeavors; It obscures his mind with innume­rable sad thoughts, which as dark­some vapours ascend to the under­standing, and darkon the cleernesse thereof, whence arise so many er­ratas or faults disordering his en­deavours and employments, and in­volving him in new difficulties, as wee shall presently make it ap­peare.

For misery and afflictions, it augmenteth them five manner of wayes.

First, it represents not calami­ties in their native colours, but ag­gravates them by what is evill therein increasing, and what is good depressing; so that it displaies [Page] the former which should bee con­cealed, and conceales the latter which should bee discovered; fur­ther, it is the cause of many grie­vous calamities which but for it would never happen; for while one by the suggestion thereof erres manifoldly, it cannot bee but evill and misfortune should befall him.

Secondly, it makes him suspi­cious, froward, unastable in his conversation, and intollerable to his neighbour, whereby not sel­dome he incurres some great cala­mity, whereof King David af­fords us a notable example, 2 Sam. 19.23,4,5,9,7. who having ob­tained victory over his sonne Absa­lon, by whom hee was put off his Kingdome, yet by reason of his death he became exceeding sorry, which ushered him into a notable errour; for by giving himselfe to sorrow, hee neglected his faithfull constant and obedient subjects, by [Page] whose magnanimity hee obtained that notable victory, and recove­red his Kingdome, and was well­nigh intangled in new troubles, and like to fall into greater afflicti­ons then befell him all his life long, even as Joab did most wisely warn him, for he was well-nigh forsaken of all his people, and like to lose his Kingdome, which not long be­fore hee recoverd. In briefe, sor­row is like a spider, which if it be­gins to spin his owne bowels will not cease till it hath woven a whole web of mischiefe.

Thirdly, it heaps not upon him onely present calamities, but draws upon him future miseries, which o­therwise would never have fallen out, so that he stayes not for such e­vills as come of their owne ac­cord, but runs to meet them, and curiously and ingeniously invents them, for feare whereof he is so sad and pensive, being ignorant that [Page] sufficient to the day is the evill therof, Mat. 6.34.

Fourthly, as though those evills, and grievous, reall, and vehement discommodities which come of their owne accord, and that by in­tervall of yeares lodge with us, to wit, losse of goods, honours, chil­dren, and such as are dear unto us, as also banishment and imprisonment, did not sufficiently torment him, he miserably vexes himselfe (as hath been said) for small, slight, and ridi­culous occasions, which at every moment well-nigh and ordinarily fall out, and are taken hold of the miserable man with great griefe of mind. Hence it happens, that all his life long well-nigh hee be­comes his owne executioner, being vexed with sorrow and griefe; whereas if hee would set light by such occasions hee might joyfully passe away his life.

Fiftly, it increases the discom­modities [Page] of this life, in that it a­buseth those blessings which God hath conferred upon him, making of them that use whereunto they were not designed, and causeth him to set light by all such things as should exhilarate him, or to for­get, or extenuate Gods benefits conferred upon him, and to take a surfet of them, changing all their sweetnesse into gall and worm­wood; so that it may be compared to that little venemous creature, which turneth the juice of the sweetest flowers into poison, or a bad stomack by whose ill constitu­tion the choisest and best food is turned into phlegmatick and hurt­full humours. In respect of his whole person, it brings him into a most miserable condition; for hea­vinesse in the heart of man makes it stoop, and by sorrow of the heart the spirit is broken, Prov. 12.25. Prov. 15.13. for it corrupts his [Page] understanding and senses, deprives him of wisedome, whereby hee is disabled from attending his busi­nesses. It makes him to bee a vile abject spirit; it so blunts the vigor of his mind, as it cannot e­ven in the least degree resist evill; it takes away the inclination of the will to performe any good or no­ble act redounding to his owne or neighbours good, and renders him uncapable of putting in ure good and profitable employments. In a word, it dissolves him like pearlin vinegar, neither doth it lesse wea­ken the body: for heavinesse of heart breaketh strength, and a bro­ken spirit drieth the bones, Eccles. 38.19. whereupon hee cannot sleep, or take his rest in the night time; as may be seen in Antiochus in whom griefe was more and more, and he made account that he should die; wherefore he called for all his friends, and said unto [Page] them, the sleep is gone from mine eyes, and my heart faileth for very care: in what tribulation am I come, and how great a flood of misery is it wherein now I am? 1 Macch. 6.10.11. It breeds deadly diseases, as is manifest in the same Antiochus, who layed him downe upon his bed, and fell sicke for griefe, 1 Macch. 6,8. hereof comes horiness and untimely old age. En­vy and wrath shortens the life, and carefulnesse bringeth age before the time, Eccl. 30.24. as also death, for sorrow hath kill'd ma­ny, and there is no profit therein, Eccl. 30.23. saith the wise man. And againe, of heavinesse com­meth death, Eccles. 38.19. and Saint Paul saith, the sorrow of the world worketh death, 2 Cor. 7.10. Hereof was the patriarch Jacob afraid, as the rest of his sons were conveying his sonne Benjamin downe to Aegypt, yee shall, saith [Page] he, bring downe my gray haires to the grave with sorrow, if mischief befall him, Gen. 44.29. Now of all the effects it produceth, death is the best, it being better to die than undergo the continuall tor­ments thereof; death is better than a bitter life, saith the wise man, Eccl. 30.17. and by de­stroying him, it gives a deadly blow to it selfe. The vessell being broken, the liquor must needs run to waste and perish, so that by his ruine, it being farre more perni­cious falls to destruction. Thus much of the temporall miseries which attend it; as for spirituall evils which are farre more grievous than the former, it is evident, that one through sorrow doth grievou­sly offend God, provoking him to anger through disobedience, impa­tience, distrust, ingratitude, and brutish stupidity, which moves God to forsake and leave him [Page] wholly to his cares and anxieties, and to speake to him as it were thus, what? dost thou endeavour through thy carefulnesse to rob me of the honour, whereby I care for all things; Be it so, torment thy selfe as long as it pleaseth thee, thou shalt see what it will availe thee. Being then left to himselfe, hee runnes into most grievous en­ormities wherein hee is altogether involved by Gods judgement, and by meanes whereof fals into more grievous calamities. It deprives him of the testimony of adoption, and the certainty of the right of Gods children; for whosoever is borne of God overcommeth the world, Joh. 5.4. But what is it to overcome it? It is not for one to make himselfe a slave thereunto, neither to stoop to adversities on the one side, nor to place his felici­ty therein on the other. Hee that doth this may assuredly perswade [Page] himselfe to be borne of God, and to enjoy Gods benevolence and grace, whereby the world is van­quished. Contrarily one by be­ing sorrowfull, plainly testifieth, that he is desperately in love with this world. Moreover, it openeth a gap to the devill to assault him with divers temptations, and bring him into thousand evills and hai­nous sinnes. The murtherer Cain may serve for an example, whose anger was not onely kindled, but his countenance fell assoone as God disrespected his sacrifice, which moved him to kill his bro­ther. It induces him to become an Apostate, or revolter from the true Religion, subscribing and consen­ting to the lies of Satan, when ca­lamity is set before his view, as Po­verty, banishment, imprisonment, and death which hee is bound to suffer for the confession of truth. It makes him dispaire, and to lay [Page] violent hands upon himselfe, and ministreth an opportunity to the devill to set aside his proper shape, and appear unto such as give them­selves thereunto visibly, as it hap­ned to the Egyptians in times past, which were, as the wise man wit­nesseth, scattered under a darke vaile of forgetfulnesse, being hor­ribly astonished and troubled with strange apparitions, Wisd. 7.3. It gives way to the envious man the devill to perswade him to make a covenant with him, and renounce his baptisme, as witches are wont to doe; which being done, hee possesseth, vexeth, and tormenteth him after a wonderfull manner. Behold the mischiefes thereof, behold the off-spring the sorrowfull man breedeth in his bo­some! who seeth not, that the grievousest plague is that of the heart, Eecl. 25.13. And it can­not be, but it should produce the [Page] greatest mi [...]fortune and misery, it being the grievousest punishment and curse which God threatneth to the transgressors of his Law. The Lord shall give thee a trembling heart, and failing of eyes, and sor­row of mind, Deut. 28.65. I will distresse Jerusalem, and there shall be heavinesse and sorrow; it shall be unto me as Ariel, Esay. 29.2. Thus, saith the Lord, of the inhabi­tants of Jerusalem, and of the land of Israel, they shall eat their bread with carefulnesse, Ez. 12.19. Re­move farre from thee this most dangerous disease, and embrace Godly mirth, which, as hath been said, doth not onely become Gods children, but affords excellent com­modities. It represents to the joy­full mans view the happy successe of future things, causing him to beare all things patiently, and to follow his businesses or employ­ments, or forgoe them, having re­gard [Page] to time and other circumstan­ces. And howsoever all things fall not out according to his mind, yet he is contented with his condition. Hee handles worldly things, as they are in their owne nature fa­ding and indifferent; and being not clogg'd by them, he goes on lu­stily in the way of life, till hee hath prosperously finished his journey. Hee leads his life as quietly as hee can in this world, neither aggra­vates it with new miseries, being burthensome enough of it selfe. His understanding is sound and perfect, in that hee judgeth not according to his affection, but as reason directeth him; his body is recreated and refreshed thereby. Hee knowes experimentally what Solomon speakes of, a merry heart doth good like a medicine, Prov. 17.22. A merry heart hath a con­tinuall feast, Prov. 15.15. and a­gaine, The gladnesse of the heart [Page] is the life of man, and the joyful­nesse of a man prolongeth his dayes, Eccl. 30.22. Moreover, one endued with this sanctified joy is most assured of Gods love, and throughly furnished against Satan, so as he cannot exercise his power and force upon him. In briefe, the blessing of the heavenly father re­steth upon him, and in that hee re­joyceth, it is the worke of grace, and because he rejoyceth in God, it is an infallible signe that God hath pleasure in him. Wherefore, be not sorry for the joy of the Lord is our strength, Neh. 8.11. and say, I will greatly rejoyce in the Lord, my soul shall be joyfull in my God, Esay 61.10.

CHAP. III. The third ground or reason why the faithfull man should aban­don it, and be joyfull, is drawn from Gods spirituall grace in Iesus Christ.

THere is nothing which should beget a greater measure of joy in the faithfull man, than the con­templation and enjoyment of spiri­tuall benefits which God hath con­ferred upon him; for thereby he is freed from the grievousnesse of his misery, and translated into a most happy condition, which thou faith­full soule being in misery and sor­row which now boils within thee, and is fixed in thy breast, shouldst e­specially take into consideration. That thou maist cleerly perceive, as thou oughtest, Gods grace, and [Page] judge more rightly of the excel­lency of his benefits, Consider with me, I beseech thee, these three things, to wit, thy state past, present, and to come. What is man in respect of his past estate, but naturally the child of wrath and eternall condemnation? for where­as he was originally created after the image of God, now hee is de­prived thereof by his incredulity and rebellion, which is the cause, that by the most just sentence of God hee is adjudged to death, that is, to all manner of miseries, spiri­tuall and corporall, temporall and eternall, wherein hee involved all his posterity. Hence it is that man is conceived and borne in sin, and so being deprived of righteousnesse, he inclines to all vice; his under­standing darkned, his will maliciou­sly bent, all his affections depra­ved and out of order. Out of this corrupt fountaine it cannot be, but [Page] an infectious and corrupt streame should flow, to wit, perverse & abo­minable thoughts & words, answer­able to the abundance & deprava­tion of his heart, actions altogether unsavory to Gods will. Briefely, he is dead in sinnes, and so cursed in the sight of God; unto whom that speech of Martha may be applied: Lord, by this time he stinketh; for he hath beene dead foure dayes, Jo. 11.39. for whereas once hee was the temple of God, how he is become a noisome den and sinke, whereinto that infernall soule dis­burthens his filth. Nay, hee rebells against God, and enters into acts of hostility; the wrath of God is thereupon revealed from heaven against all his unrighteousnesse and ungodlinesse, Rom. 1.17. Being left then to himselfe by Gods judge­ment he followes his own wayes, he is given to a reprobate sense, whereupon he feeles divers curses [Page] inflicted by God, who either pu­nisheth him in his goods, in his bo­dy, in his honours, or in such as are deere unto him; one while hee armes the heaven to be his enemy, otherwhile the Elements, other­while beasts, otherwhile he makes men to fall out amongst them­selves; At length he cuts him off from the land of the living, whom vengeance dogges no lesse than before: for his soule no sooner forsakes the body, but it endureth infernall paines untill the resurre­ction; at what time the body shall be re-united to the soule, and the whole man tormented with the devill, with horrible, unspeakable, and eternall torments. The state of that man for misery surpasseth infi­nitly the condition of dogs, swine, and serpents; for these beasts are reduced to nothing, affoon as they expire; Whereas when he is dead his torments begin to act their [Page] parts, so that what hee suffered, or could endure in this world, is one­ly a forerunner, or tast of those tor­ments he must undergo after this life. Behold thy first genuine na­turall state wherein God verily might have left thee, and then thou shouldest most miserably and eter­nally perish; but hee would not deale so severely, but according to the multitude of his mercies had compassion upon thee, translating thee into a farre happier condition wherein now thou art. Consider with me what will afford thee joy and comfort; how happy is thy condition, that whereas God pas­sed by many myriads of men who miserably perish for ever, hee hath chosen thee out of his free grace and mercy in Christ Jesus, for which purpose it was his plea­sure, that God should be made man, that the word should bee clothed with an infants nature, and that [Page] that heavenly bread, as one of the fathers stiles him, should bee made grasse; for all flesh is grasse. Hee would have him first to be concei­ved, and inclosed within the wombe of a woman, ere his ver­tue and power should be dispersed throughout the whole universe by the preaching of the Gospell; like Gideons fleece which was first be­dewed, ere the dew came downe to the plaines. And that through his holinesse and innocency hee might cover before Gods face our impurity and uncleannesse, hee would bee borne of a virgin, and that great with child, not by man but by the Holy Ghost: for the Arke was overlayed with pure gold within and without, Exod. 25.11. And the high priest was not to defile himselfe for his father or for his mother, Levit. 21.11. Fur­ther, it behoved him not onely to be borne, but live and die for thee, [Page] that thou mightedst obtaine ever­lasting life, remission of sinnes, and righteousnesse. And that this might not be fruitlesse unto thee, hee is ri­sen from the dead, ascended into the heavens, and sitteth on the right of God his heavenly father. And that this also might tend to thy good and salvation, he hath called thee unto his Church, & made thee a denison of that citie, that is set up­on the hill, and saith unto thee, as he did once unto Soul, arise and go to the city, and it shall be told thee what thou must doe, Act. 9.6. He found thee in a desart land, and in the waste howling wildernesse, he made thee ride on the high places of the earth, Deut. 30.10.13. and placed thee in the land of uprigh­teousnesse, Esay. 26.10. hee hath given for food and sustenance his word, that angelicall bread, when others are fed but with the chasse and straw of that darkesome Ae­gypt [Page] whereunto they are most mi­serably enslaved; and that thou mightest assuredly bee perswaded, that what Christ did and suffered concerned thee, hee ordained sa­craments as certaine assurances or pledges of his grace. Further, he hath communicated with thee his spirit which sanctifieth thy heart with faith, openeth the eyes of thy understanding, wherby thou mayest not onely with Adam behold thy nakednesse, but contemplate his grace; changeth thy will, purifieth thy affections, so that not without a miracle thou art renewed into his image, much like that King of Israel, who was changed into ano­ther man; restrains thee from com­mitting such sins as the unregene­rate perpretate, & consequently pre­serveth thee from horrible judge­ments and punishments due unto the same. There redounds unto thee being in the state of grace, [Page] honour, felicity, and profit; for what great honour is it to thee to have God for thyfather? what ad­vancement is it for thee to be par­taker of the divine nature in Christ, and therein superiour to the Angels themselves. Hee took not upon him the nature of Angels, but the seed of Abraham, Heb. 2.13. And that heavenly Joseph had in such esteeme the worme-eaten sack of our flesh, that he vouchsa­fed to put into it the inestimable treasure of our salvation. On the other side, Angels are but ministring spirits, sent forth to minister for them who shall be heires of salva­tion, Heb. 1.14. and consequently for thee in particular. Moreover, what honour is it to be a Prophet, Priest, and Prince over all the crea­tures, which soveraignty thou hast purchased by Christ? so that all things are thine, 1 Cor. 3.22. and appertaine unto thee, which in due [Page] time thou shalt enjoy, after thou hast fought in this world the good fight, a plenary possession of. The commodities accrewing unto thee in the state of grace are innumera­ble, for thereby thou art shot free from the thunderbolt of the Law, there being no condemnation to them that are in Christ Jesus, Rom. 8.1. And howsoever there be some remainder of infirmities in thee, which the flesh sinfully puts in practife, yet they are cove­red with the robe of thy eldest bro­ther, the righteousnesse of Jesus Christ; yea, thine owne sins con­duce to thy salvation, thine own ex­perience and the sense of the de­formity thereof provoking thee to hate them, working in thee sin­cere humility, and inducing thee to behave thy selfe for the future more wisely and warily. Being in the state of grace thou hast freer accesse unto the throne of grace [Page] in all thy necessities, so as thou mayest plentifully pour teares into his bosome; hee perswades thee with precepts, and allures thee with promises. His providence leads and preserves thee as a cloud by day, and the shining of a fla­ming fire by night, Esay. 4.5. He provides thee all necessaries that relate to this life, and that which is to come; his Angels are a brazen wall to defend thee. Adde hereun­to, that the afflictions themselves are not signes of his wrath, but pledges of his grace and markes of his fatherly care to thy triall and spirituall exercise, yielding the peaceable fruit of righteousnesse, Heb. 12.38. Hee is present with thee in all temptations and con­flicts, strengthning thee by the power of his spirit, by whom hee ascertaines thee of thy eternall sal­vation; perswading thee, that nei­ther death, nor life, nor Angels, [Page] nor principalities, nor powers, not things present, nor things to come, nor height, nor depth, nor any o­ther creature shall be able to sepa­rate thee from the love of God in Christ Jesus, Rom. 8.37,38. Whereupon he plants in thy heart such a firme hope of eternall hap­pinesse, as if thou hadst already a plenary possession thereof; for hope maketh not ashamed, because the love of God is shed abroad in our hearts by the holy Ghost which is given us, Rom. 5.5. These spirituall benefits are of that nature, that they will never diminish nor faile. Nay, look how much the faithfull man affects them, so much the more they increase; like to the nurses milke, which the more it is suck'd, the more it abounds. And therefore who seeth not, that these honours and spirituall riches infi­nitly surpasse all the riches and glo­ry of this world. This is thy pre­sent [Page] condition as long as thou art in this world; as for thy future, thou art indeed, as all men are, sub­ject to death, whereby thou ob­tainest, more excellent things than thou couldst injoy in thy life time; so that, not without cause, it is said, precious in the sight of the Lord is the death of his Saints, Psal. 116.15. for death will put a period unto all thy adversities, and will be the beginning or rather the fulfilling of all good things. By death thou ceasest to sinne, and pro­voke God thy father to anger, and to commit such things, as are un­worthy thy eminent condition; as long as thou art clothed with the mantle of flesh the concupiscence thereof will vexe and solicite thee with that unchaste woman, saying, lie with me; But when thy man­tle, as that of Elias when he ascen­ded into heaven, shall fall from thee, it shall never trouble nor [Page] molest thee. By death thy last ene­my, all the rest of thy enemies shall be put to flight; They shall be never able to hurt and entrap thee. Thou shalt be freed from the feare of all dangers which in this life abide thee. It will rid thee from all molestations, milteries, af­flictions, cares, and griefes. Thy foule being severed from thy body will escape, as a bird out of the snare of the fouler; the snare is broken and wee are escaped, Psal. 124.7. Being then freed from in­numerable torments, and troubles, she shall enter into rest; insomuch, that when the last houre shall make the neerest approach, thou mayest say unto her, Return unto thy rest O my soule, for the Lord hath dealt bountifully with thee, Psal. 116.7. Departing this world, she shall en­ter into heaven to injoy eternall happinesse, and rejoyce at the bea­tificall vision of her heavenly [Page] bridegoome. Then shee goeth forth to behold King Solomon with the Crowne, wherewith his mo­ther crowned him in the day of his espousals, and in the day of the gladnesse of his heart, Cant. 3.11. As for thy body, it shall returne in­to dust, but it shall not long remain in that state. It is sown verily in corruption, it is raised in incorrup­tion, it is sown in dishonour, it is raised in power, it is a naturall bo­dy, it is raised a spirituall body, 1 Cor. 15.42,43,44. so that the death of the body is nothing else, but as feed cast into the earth, pro­ducing in its time most plentifull fruit: Then being reunited to the soule shall bee brought into the Kings chambers, where it will bee glad, and rejoyce for ever, and en­joy plenary possession of ineffable happinesse, which eye hath not seene, nor eare heard, neither have entred into the heart of man the [Page] things which God hath prepared for them that love him, 1 Cor. 2.9. Goe to then, if thy condition hath beene so miserable, and will bee so happy, hast not thou sufficient cause to rejoyce? Now thou art sorrowfull, and despairest, and suf­ferest molestations which thou canst not repell or drive away from thee, repeating these words to thy selfe, Alas! when will that day appeare wherein I shall have cause of rejoycing, and rendring thanks to God. Know this, that the me­ditation of spirituall benefits were there no other occasion moving thee to rejoyce should bee a most weighty motive inducing thee thereunto, and even without inter­mission to praise God amidst the most grievous calamities. How would that wretched Captive re­joyce, being set at liberty from the darke and noysome dungeon? with what exultation did that lame man, [Page] restored to his feet by Peter, praise God, Act. 3.8. The guilty person being certified of his Princes par­don, even at the very nick hee is to suffer, for joy is as it were wrapt out of himself. Judge thou whe­ther all the miseries of this world may bee compared to that, out of which God hath rid thee. Canst thou be so sencelesse and dull, as not to rejoyce from the bottome of thy heart, in that he hath delivered thee from those infinite calamities, those everlasting burnings and darknesse where is weeping and gnashing of teeth? Thou art really posses­sed thou hast a most just cause to be sorrowfull, and conclude thy condition to bee miserable and un­happy. Then verily thou shouldst have cause to complaine of thy mi­series, if God had left thee in the state of corruption and misery. Alas! how many miserable In­fants are there, and will bee in hell, [Page] who have knowne neither good nor evill? And how many are dam­ned, who though they lived in this world without the feare of God, yet committed not such grievous sinnes as thou didst, and thought they worshipped God aright? But since they lived without faith, nei­ther made Gods will revealed in his word a rule to square their acti­ons by, were sons of perdition. And could not God leave thee in the very same misery hee left them in by his just judgement? Consider then how much happier thou art then so many Miriads of men who are eternally damned. Consider further, how farre happier thou art than innumerable wicked men, who whilest they lived in this world were seemingly blessed, in regard of honours, riches, plea­sures, powers, estimation, and au­thority. How infinitly, and with­out comparison is thy condition [Page] happier than their state in that they persisting in their sinnes are reser­ved to horrible punishments and unutterable torments? God forbid then thou shouldst envy their var­nishing happinesse and deceitfull prosperity, and that thou wilt not consider how much happier thou art than those as being not liable to the same condemnation. And if thou canst not find in thy heart to be joyfull, in that hee hath not left thee in that miserable plight; Be­hold, thou hast a more weighty motive thereunto, in that hee hath translated thee into a most happy condition, vouchsafing to receive thee into the number of his chil­dren; for he is not onely satisfied to deliver thee from so many evils, but he sends thee as many benefits. That speech of Christ unto his Dis­ciples concerns thee; Rejoyce, that your names are written in heaven, Luk. 10.20. Thou wouldst really [Page] rejoyce, if thou wert now in the state of innocency, wherein A­dam was in that earthly paradise; but assure thy selfe, there is greater than paradise here. For thou re­ceivest more blessings and honours in Christ, than thou hast lost in A­dam: Then man was Gods crea­ture, now thou art his sonne in Christ. The first man was formed out of earthly matter, thou art borne of heavenly and incorrupti­ble seed, Gods word. In thy for­mer state thou couldst sin, as that dolefull experience witnesseth: In this, thou canst not sinne. In that thou wert subject to die, whereas the life prepared for thee in Christ hath neither end nor consumma­tion. Lastly, doth not the consi­deration of thy future condition move thee to rejoyce? The time will shortly appeare wherein all thy adversities and miseries shall be brought to a period, and thou [Page] shalt possesse all those things which God hath prepared for thee, and enter into that joy which cannot be taken from thee. The considera­tion I say of thy present, past, and future condition should induce thee to bee contented with that state and station which God hath allotted thee. Let others rejoyce, that they are rid and recovered from some dangerous disease, po­verty, or some other adversity wherewith thou art now posses­sed. Thou hast through Gods grace escaped thousand dangers, and miseries, which without com­parison surpasse all the calamities of this world. Let others boast in the multitude of their riches, o­thers wax proud of their gay ap­parell and dignities; what are all these things compared with the Majesty of the child of God, and coheire with Jesus Christ? Let o­thers feed themselves with vaine [Page] hopes, that of glory and future hap­pinesse will never give thee the lurch; wherefore take heed of murmuring against God, beware thou sayest at any time, that hee deales severely with thee. Doth he deale severely with thee, who hath conferred upon thee such ho­nours, who heapeth upon thee so many benefits? doth hee deale roughly with thee, who reserves for thee for the time to come such ample felicitie? Let that speech therefore of our Saviour to Saint Paul sound continually in thy eares, or rather in thy heart, my grace is sufficient for thee, 2 Cor. 12.9. and in all adversities which daily happen in this world, seeke ease, refreshment, and comfort, by contemplating Gods grace; for a Kings favour, I say, the King of Kings favour is as dew upon the ground, Prov. 19.12.

CHAP. IV. The fourth ground or reason consists in the corporall bene­fits conferred by God.

THe ineffable dignity of spiri­tuall grace, as hath been said, should bee just cause to remove from thee sorrow, wherewith thou art possessed. But wee have not as yet mentioned all Gods benefits bestowed upon thee, his grace and goodnesse resting not in the above­mentioned benefits, but tending and extending themselves further; for with his right hand of spiritu­all benefits he imbraceth thee, his left of temporall being under thy head; so that thou hast experience of what the spouse of Christ wi­sheth to her selfe, saying, His left [Page] hand should bee under my head, and his right hand should embrace mee, Cant. 8.3. Neither is hee satisfied to quicken thee with spi­rituall life, and provide thee food and rayment, as also communi­cate with thee unspeakable bene­fits and honours, but hee goeth fur­ther; he deales with thee as a lo­ving earthly father doth with his children in their minority, suffering them to play, and use all manner of ratles that they may with more pleasure passe away their infancy. Thy heavenly father deales no o­therwise with thee, for he bestows upon thee so many temporall be­nefits, the sweetnesse whereof should exhilarate thee and over­come that bitternesse of spirit which now pines thee away. The benefits that thou enjoyest are of two sorts: some particular, strict­ly so called, which howsoever ma­ny doe enjoy, yet they are not con­ferred [Page] upon each singular person, and some common which concern all that can read this little book; so that none hath cause to complain, or cast an envious eye upon his bro­ther. Hath God, I beseech thee, more especially honored thee than an infinite multitude of men? Art thou perchance through his grace sprouted out of a royall, illustrious; famous, noble stock, or at least of an honest family, or neerly allied thereunto? As for thy calling and state, God perchance hath singled thee out to be a leader and King o­ver his people, and subjected to thy empire and power nations, and chosen thee to bee his vicegerent and assistant here on earth; or art in the number of the Gods? that is to say, a magistrate, to distribute judgement and justice to those that are committed to thy charge, to protect the innocent, defend the widow, orphan, and stranger, to [Page] condemne the guilty and punish the evill doer. In briefe, or per­chance hee hath given thee that honour whereby many are become subject unto thee. But if thy fun­ction bee not politicall, God per­chance hath constituted thee to be Christs steward in his house, the Church, to distribute to his family heavenly food, to preach his word, to be an overseer of his flock, a ve­ry eminent honour and good work, as the Apostle speaks; or art per­haps of some other honest calling? as employed in merchandise, fa­ctorship, or some other lawfull occupation; or art of good odour through Gods favour not onely a­mongst thy owne Countrey-men, but amongst forreiners, in respect of magnanimity, strength, vertue, wisdome, or learning? for a good report maketh the bones fat, Prov. 15.30. Because he that is in good esteeme reapeth pleasure and pro­fit. [Page] And therefore a good name is father to bee chosen than great ri­ches, Prov. 21.1. Or hath hee o­ver & above these things bestow'd upon thee the goods of this world, commonly so called? to wit, riches, commodities, lands, possessions, vineyards, fields, houses, or the like blessings which continually hee poures upon thee. And if thy yearly revenues be not answerable to thy will, God like that good Ca­leb deales with thee; for after he hath given thee barren land, hee gives thee the upper, and nether springs, Judg. 1.15. hee blesseth thy labours and employments; for thou shalt eat the labours of thy hands, O well is thee, and happy shalt thou be, Psal. 128.2. And hee filleth thee with the finest wheat, Psal. 147.14. Hee gives thee not onely so much as sufficed the Apostle, to wit, food and ray­ment, which will nourish thee, [Page] and thy family, but hee bestowes upon thee more than thy necessities require, yea, oftentimes in abun­dance; so that he deales graciously with thee, so as thou mayest not onely live without penury and want, but succour thy poore bre­thren with almes proportionable to thy power, aswell to the ad­vancement of Gods glory, as to the good of thy countrey. Hee communicates with thee riches and meanes, whereby thou mayest not onely bring up thy children in good and honest discipline and sciences, but especially in the feare of God, advancing them to bee thy equalls in dignity, or to a higher pitch of honour, leaving them after thy de­cease in such sort, as they bee not constrained to depend upon other mens mercies, or compelled by po­verty to want education, and so be­come miserable men. Or hath hee blessed thee in a happy matrimony, [Page] by joyning thee to a meet helpe, I mean thy bedfellow, no lesse fruit­full than honourable, inriched with divers endowments of the body, but especially those of the soule, vertue, wisdome, stayednesse, and modesty? Or hath hee made thee a father or mother to a family, so that thy wife is as a fruitfull vine by the sides of thine house, thy children like olive plants round a­bout thy table. Psal. 128.3. Or are they strong in body and sound in understanding? increasing in sta­ture dayly before thy eyes, but e­specially in the feare of God, as tender plants of Gods garden; And doe they profit by thy instructions, chastisements, and corrections, yeelding thee comfortable hope for the future? Or are they ad­vane'd to some degree of prefer­ment, to be pillars of thy old age? Or seest thou thy childrens chil­dren? or to speak in a word, art [Page] partaker of that divine blessing, whereof the spirit of God speaks, who so findeth a good wife, findeth a good thing, and obtaineth favour of the Lord, Prov. 18.22. Or art one of those whom the Holy Ghost stiles blessed, in the Psalme above­mentioned? I passe over in silence the externall delights thou hast of thy children, especially during their minority. I will onely touch one, and a singular one too, whereby they represent the lively image of Gods true children, even as may be seen in such actions as thou perfor­mest towards thy children, the live­ly representation of Gods govern­ment in ordering his; for know this, there is no action, inclination, humour, defect, vice, or perfection which thou findest in thy children, but expresse a faithfull man to the life, either in goodnesse or vice; so that thou canst not observe even the least appearance of them in thy [Page] children, but thou art constrained to acknowledge that Gods chil­dren behave themselves no other­wise to their heavenly father, and neighbours. And contrarily, thou canst not ascribe any thing thing to a wise prudent father, but must confesse that God observes the same order and government to­wards his children, which is cer­tainly an excellent prerogative which married persons, and such as God hath blessed with children, enjoy; a prerogative, I say, wher­of such as want issue, and especial­ly those that forbid others to mar­ry, and keep themselves unmarried, are devoyd, and thereby are desti­tute of wholesome knowledge, in­struction, comfort, which married persons enjoy in regard of the fruitfulnesse of marriage divinely blessed, and infants unto whose schoole our Saviour sends us. Ve­rily I say unto you (saith he) except [Page] yee bee converted, and become as little children, yee shall not enter into the kingdome of Heaven, Matth. 18.3. Thus much of the benefits, which concerne thy whole person: Now let us view the parts, whereof man is compo­sed. And in the first place the soul, What a gracious benefit is it, that God hath endued thee with a good wit, a quick penetrating un­derstanding, strong judgement, ex­cellent memory, prudence and dex­terity in performing thy employ­ments, and foreseeing good and bad events, wherby thou takest heed from innumerable errours, where­into such as are inprovident, and those that are carelesse in their af­faires runne, and so become mise­rable men? Or hath God per­chance imparted unto thee know­ledge and sciences, or such a facul­ty whereby thou canst discharge thy mind with sit expressions? or [Page] hath hee endued thee with a noble generous spirit, so as thou art mag­nanimous in all distresses, and un­danted in all dangers? Adde here­unto a merry heart, and quiet con­tented mind, which according to the Proverb is better than riches; and by the testimony of the Holy Ghost, godlinesse with content­ment is great gaine. As touching the body, what a gracious benefit is it, that hee hath cloathed thee with perfect members without de­fault; neither lame nor maimed, but strong, endued with good tem­per, disposition, proportion, and decent beauty? What a precious treasure is health, which he either preserves or restores unto thee. All which benefits certainly are excellent, and whereof some are inestimable, which evidently ap­peares by such evils as are oppo­site to those benefits that thou en­joyest: for what a heart-burning [Page] would possesse thee, I beseech thee, if thou wert accursed of all men, or a reproach and laughing­stocke? what misery is there in poverty, and especially in begge­ry? what anguish of heart would torment thee, if all things in thy family were turned topsie turvie; if thy marriage bed were defiled, or if thou shouldst find therein nought save sterility and barren­nesse? if thy children were defor­med in body, voyd of reason, and common sense, and of untoward disposition, throwing themselves headlong into mischiefes, and con­sequently thee to the grave? what unhappinesse would it bee if thou wert stupid, sencelesse, foolish, light, impetuous, brutish, impu­dent, heady, vile, abject, whereby so many men and families are quite undone? And was it not in his power to create thee so, and in the beginning forme thee imperfect, [Page] maimed, monstrous, blind, deafe, dumbe, filthy, or otherwise defe­ctive? And could hee not make some noysome disease to bee thy individuall associate? yea, cannot he at this instant fasten thee to thy bed, and so deprive thee of health, which thou hast so many manner of wayes abused? By confidering these evils (to passe by other cala­mities, my purpose being to touch those that be contrary to the above­mentioned benefits) thou canst not sufficiently esteeme the value of such benefits as God hath bestow­ed upon thee. Who can number all the good things received at his hands? The earth is full of the ri­ches of the Lord, Psal. 104.24. and his mercies are new every morning, La. 3.23. which is more, thou hast not received as yet per­chance all the temporall benefits which God reserves for thee in his treasure, which as farre as thy sal­vation [Page] requires thou shalt enjoy in due time. But thou wilt say per­chance, some or many of those be­nefits wee have mentioned are denied thee, yea, cleane contrary, thou art afflicted with some of the miseries above-mentioned, and which is more, all manner of ad­versities have made a conspiration against thee; thou art so farre off from obteining those divine bene­fits, that thou art in contempt and driven to poverty, yea, to beggery, that thou hast not a wife corre­spondent to thy will, that thou art unhappy in thy children, that thou art voyd of wit, rude, ignorant, fearefull; In briefe, that od hath not given thee any of his temporall benefits, and therefore hast no rea­son to rejoyce, but perpetually to be sorrowfull. I answer, first it ne­ver or seldome falls out, that any man is generally devested of all be­nefits; but mostly if this or that be [Page] wanting, hee is supplied in some other benefit. If thou hast not a­bundance of riches, God hath in­riched thee with a contented mind, with knowledge of the most excellent things; thou art in good estimation, and God hath given thee beautifull children, health, wisdome, and strength; what will a wise man doe in this case, cer­tainly he will not respect what hee is destitute of, but what hee posses­seth, and so putting sorrow to flight hee will rejoyce in the Lord. Secondly, put case God hath not bestowed upon thee any of the a­bove-mentioned benefits, but la­den thee with the repugnant evils; yet this is most certaine, that hee hath conferred upon thee no lesse evident and excellent benefits, I meane those which (as hath beene said) in the beginning of this Chapter are common to all, and thou canst not deny, but thou hast [Page] received, and doest yet enjoy. But it is a lamentable thing to see, that common benefits are not valued but slighted by fooles, which dero­gates nothing from their excellen­cy; since it is usuall, that the most precious and excel ent things, as being daily obvious, are despised or at least not regarded. What is there, I beseech thee, more beau­tifull than the Sunne? What is more wonderfull than its motion? What more usefull than the light therof? yet notwithstanding how few there bee that have the excel­lency thereof in a deserved esteem, considering not the end whereunto it was designed, to wit, the know­ledge and glory of God. What is more necessary to nourish and su­staine us than bread? yet because God gives it us daily, we make not of it such esteem as we ought; so there bee many things wee begin then to value, when we are depri­ved [Page] thereof, and understand wee can in no wise stand in need of them. The reason is the same of such benefits as God conferres up­on all men, whereof if they were destitute, would be of all the crea­tures most miserable; but they that enjoy them, in the feare of God, may thinke themselves happy, though particular benefits be wan­ting, as it pleaseth God. For I be­seech thee, how gracious is God herein, that hee hath not created thee a serpent, toad, or the like crea­ture, but after his owne image, communicating with thee his na­ture, which with the divine and angelicall is solely capable of eter­nall happinesse? Hee composed thee of a soule and body, whose conjunction is divine, a very excel­lent miracle, yea, one of the grea­test that thou canst conceive in thy mind. Hee hath fashioned thee in thy mothers wombe, so as thou [Page] mayest say with David, I will praise thee, O God, for I am fear­fully and wonderfully made. Mar­velous are thy workes, and that my soule knoweth right well. My sub­stance was not hid from thee, when I was made in secret, and curiously wrought in the lowest parts of the earth: Thine eyes did see my substance, yet being un­perfect, Psal. 139.14,15,16. He hath endued thee with reason, and common sense, whereby thou may est discerne good from bad, and therefore hee ranked thee not in the number of fooles, as hee might, who are spectacles to all men, being comedies to some, but tragedies to good and wise men. What a pleasant spectacle is it for thee to act thy part upon the brave Theatre of this world, wherein thou seest so many Characters of Gods power that may ravish thy mind? For if the sight of a peece [Page] of work curiously wrought doth so ravish the beholders, hast thou not cause, I beseech thee, to contem­plate with more astonishment, and delight, this wonderfull universe, this round ball, that azurd heaven bespangled with so many glittering starres? What is more wonderfull and pleasant to the sight than the Sunne, which is as a bridegroome comming out of his chamber, and rejoyceth as a strong man to runne his course? His going forth is from the end of the heaven, and his cir­cuits unto the ends of it, and there is nothing hid from the heat there­of, Psal. 29 5,6. What a plea­sant sight doth the nocturnall ine­quall motion of the Moone exhi­bite, which by wonderfull mutati­on is one while seene under this or that forme, and sometimes not at all? Adde hereunto the spacious firmament under heaven, which serves for our respiration or brea­thing; [Page] the vast sea, and the earth poiz'd with its own weight, hang­ing not without a stupendio [...]s mira­cle in the midst of the air, where no prop supports it, but only the pow­erfull hand of the Almighty; and so many sorts of riches within the bowels of the earth, and on the flourishing furface thereof; so ma­ny kinds of living creatures in the aire, water, and on the earth, whereof some are pleasant to the eye, some deformed, some for plea­sure and profit, and some for bra­very. If a tragedy or comedy, be­ing but mans invention, acted up­on the stage doth so ravish the eies and mind of the spectators, questi­onlesse the innumerable spectacles thou seest in this world, I meane Gods judgement, which one while speaks his goodnesse and patience, and otherwhile his wrath, should excite thee to praise his goodnesse and divine justice. In briefe, [Page] wheresoever thou wilt cast thine eyes shalt have reason to crie out with the Prophet, Lord thou hast made me glad through thy workes, and thy thoughts are very deep; an unwise man doth not consider this, and a foole doth not understand it, Psal. 92.5,6,7. How bountifull is God herein, that hee hath given thee nourishment all thy life long, & especially in thy mothers womb, whereas thou hast not know­ledge of the same, so for the pro­curement thereof didst not care? And no sooner thou camest into this world, but the same nourish­ment was ready at hand for thee in thy mothers paps, which as thou didst ignorantly seek for, so didst readily find out. Al this is so strange and wonderfull that thou couldst not scarce believe the beginning of thy life to bee such, unlesse in­fants were thy daily teachers, so as thou mayest say, and not unwor­thily, [Page] Lord, out of the mouth of Babes and sucklings thou hast or­dained strength, Psalm. 8.2. Moreover, the very same God hath preserved thee from that time till this present, strengthning thy staffe of life, blessing thy portion. To which end hee gave thee not onely the herbs of the earth, but the beasts of the fields, the soules of the ayre, and the fishes of the sea. Hee provides for thee being oftentimes driven to such extremi­ty, as thou hast not food sufficient for a day, especially in the time of searsuy and famine, even in an un­expected time; yea, sometimes after a wonderfull manner, so that thou hast personall experience that God feedeth the hungry, Psal. 146.7. Is this a slender benefit, that he hath preserved thee from the sa­mine, which is the most raging e­vill, and more grievous than any punishment whatsoever? And how [Page] gracious is God herein, that hee doth not onely nourish thee, but cloath thee also with rayment, whereby thou mayest not onely cover thy nakednesse, but protect thy selfe against the injuries of the aire, and discommodities, molesta­tions, paines, which the least flie were able to doe thee. But if this doth seeme a small benefit, behold a poore naked wretch who hath not wherewith to cover his naked­nesse, and consider the miseries whereunto hee is exposed. Consi­der further, what singular care hee took of thee all thy life long, for assoone as hee brought thee into this world hee forsook thee not, as Architects are wont to doe; who assoone as they finish their work, have not from that time for­ward the least care of the same. But when thy father and mother forsakes thee the Lord taketh thee up, as the Psalmist speaketh, by [Page] day his cloud protects thee, and by night his pillar of fire defendeth thee. In all manner of adversities, dangers, and difficulties he helpeth thee, when thou art asleep exposed to thousand dangers, which thou canst not even in the least degree withstand, thy sences locked up, thy body being as it were dead, when thou takest thus thy ease and repose hee watcheth over thee, and his Angels keep a ward about thee. Hee kept thee as the apple of his eye, as an Eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings; so the Lord alone did lead thee, and there was no strange god with him, Deut. 32.10,11,12. And doth this seeme a small bene­fit, that hee hath ruled and directed thy thoughts, words, and actions, from thy beginning till this present time? Hath hee not oftentimes [Page] suggested unto thee most excellent thoughts, infused in thee good con­siderations, put in thy mouth good words, and given thee whol­some counsells, and moved thee to performe such actions as have beene profitable to thy selfe, neigh­bour, and oftentimes to the whole state and Church of Christ; and oftentimes hee hath stirred up in thee good motions and inspirati­ons, even besides thy intention and purpose, whereby thou hast spoken and acted many things, which if thou wert now to re-iterate couldst at no hand performe; so that thou hast experience of that of David, O Lord, thou hast searched mee, and knowne mee, thou knowest, &c. Thou compasest my path, and my lying downe, and art acquain­ted with all my wayes, for there is not a word in my tongue, but loe thou knowest it altogether. Thou hast set mee behind and before and [Page] layed thine hand upon mee, Psal. 136.1,2,3,4,5. Consider, that he saith there is not a word in my tongue, &c. whereby thou mayst know, that those good things that ever befell thee proceeded not at all from thine owne counsell and prudence. And as often as thou hast purposed to commit any thing, that might endanger thy salvation, and blemish thy reputation, he re­straineth thee from putting the same in practice, as hee with-held King Gerar from touching Abra­hams wife, and sinning against him, Gen. 20.6. And thus he permit­teth thee not to commit such a crime, as deserves to bee expiated with a reproachfull punishment in the sight of the Sunne. Or if thou art guilty thereof; O! how won­derfull is his goodnesse and long suffering, in that he hath delivered thee from punishment due unto the same; whereas others, which are [Page] not such great delinquents are hanged or drowned, or end their miserable infamous life in some o­ther punishment. And to whom do al those gracious benefits apper­taine, whereof thou complainest art deprived, and which God di­stributes unto others, to wit, riches, honours pleasures, dignities, pro­sperity, and the goods of the mind and the body? art not thou parta­ker thereof by the benefit of the communion of the Saints? for what things soever thou seest o­thers to enjoy, are common to thee wee, being all members of the same body, whereby we be­come partakers of the benefits as­well as of the miseries of others. It behoves thee therefore to re­joyce for the prosperitie of thy neighbour, and with him to thank the father of lights from whom commeth every good gift, where­unto Saint Paul admonisheth thee, [Page] when he saith, Rejoyce with them that rejoyce, Rom. 12.15. Be­sides all these benefits which God hath conferred upon thee, Consi­der, I beseech thee, from what e­vils and misfortunes hee hath pre­served thee: There is no calamity whereunto thou art not exposed, for thy body is a seminary of all diseases, from without all manner of adversities lie in wait for thee, the devill never leaves off his trea­cheries, the whole world, all the elements, nay all the creatures con­spire against thee by reason of sin. What treacheries doe the wicked alwayes, thine enemies, and espe­cially Gods, imagine against thee? How often have they gone about to rob thee of thy honour, goods, and life it selfe? wheresoever thou art death pursues thee at thy heels, all things are every where malici­ous and to bee feared of thee. In briefe, all the evils and perils un­der [Page] the cope of heaven levell at thy destruction, so that thou shouldst not thinke it strange if being in danger of so many wea­pons and blowes thou now and then feelest some smart, but count it no small favour, that many fell in vaine, and that all manner of adversities have not rushed upon thee with one assault, and say with the Prophet, It is of the Lords mercies that wee are not consu­med, because his compassions faile not, Lam. 3.22. for his mercy is evident herein, that hee hath not, nor will never suffer all manner of evils to make a sport of thee, for hee is so mercifull, that hee will not suffer thee to bee tempted a­bove thy strength: And when hee sendeth some adversity, hee visiteth thee onely with one or two evils, and that not daily, but sometimes, and by intervals, that it may not be perpetuall, but continue for a time, [Page] which will not last at the furthest longer than this life, but shall have the same period therewith, which in comparison of eternity deserves not to be stiled a moment. Moreover, if thou considerest the nature and quality of those afflicti­ons that God sends upon thee, hee spares and deales mildly, nay father­ly with thee; for hee permitteth thee not to be as miserable as ma­ny, who though they are men crea­ted after his owne image, aswell as thou, yet lie groveling in stewes, upon the high-wayes, and by the doores of Churches, whose faces and noses are eaten up, and whose eyes are wanting, and other mem­bers consumed by some foule, hor­rible, disease, or are otherwise most miserably afflicted with some ex­traordinary calamity, whom thou canst not passe by for very horrour, but wilt turne away thy counte­nance from them. Not to men­tion [Page] other evils, besides those most grievous calamities they endure in this life, and perchance eternall punishment of hell-fire hereafter. Could not God deale with thee af­ter the same manner? for thou de­servest not lighter, but more grie­vous punishments than those un­happy men. I say nothing of the tragicall ends of so many men, who perchance were lesse blame­able than thou, or some notable thiefe, or an unclean adulterer, un­to whom God out of his long suf­fering and patience, grants a long­er terme of life, either thereby to invite him to repentance, or draw him thereunto, as being one of his chosen vessels; when as others, guilty perchance of lesser crimes, are miserably cut off from the Land of the living. Moreover, he preserves thee not only from those miseries whereunto others are sub­ject, whereof thou mayest doubt [Page] whether they bee of the ranke of Gods children; but he deales more mildly with thee, than with thou­sands, whom thou knowest to bee his dearest children, to wit, so ma­ny Prophets, Apostles, Martyrs, and a grand cloud both of ancient and moderne witnesses, which were subject to most sharp, and e­ven horrible trials, and burnt, and exposed to the jawes and clawes of wild beasts, and to other most exquisite torments; so that what now grieves thee is little or no­thing compared to what they suf­fered: they, I say, who for good­nesse and excellency went infinit­ly beyond thee. Adde hereunto the calamities which so many of the faithfull suffered, during these last warres, wherein so many thou­sands, yea, miriads of godly men, perished in a miserable manner, and are as yet consumed without regard of age, sexe, and condition. [Page] That I say nothing now that God hath preferved thee from those and such like epidemicall evils, to wit, the plague and famine, which have made a sore slaughter amongst the faithfull. But what doe I say? hee freed thee not onely from such calamities as many of the faithfull endured, but his goodnesse and mercy extendeth further: for if thou commest to the mountaine of Myrrhe shalt see Christ Jesus the well-beloved and onely begotten sonne of his father, who hath suf­fered infinit times more than thou or any mortall man could endure. He drank up even the whole cup of Gods wrath, which no man living could doe. I have spoken enough of Gods unspeakable bountiful­nesse and grace, whereby hee pro­tected thee from an innumerable troope of miseries, that they could not set upon thee. His goodnesse rests not here, for hee hath preser­ved [Page] thee not onely from such a floud of miseries which would o­verwhelme thee, but hee rids thee out of infinit adversities that have assaulted thee. What evils, mole­stations, distresses and afflictions hast thou been subject unto, since thou camest from thy mothers wombe? How often hast thou fal­len one while through thine owne fault, imprudence, foolishnesse, and another while through other mens wickednesse and inconsideration, into most grievous perils? Canst thou, I beseech thee, call to mind how many afflictions thou hast e­scaped? Which of these condi­tions wouldst thou chuse, to return againe to thy infancy, and so un­dergoe the same, or at this instant give up the Ghost? who would not, if in his right mind, embrace the lat­ter, rather than the former. The nū ­ber of those evills being so many, their diversitie so wonderfull, and [Page] their weight so intollerable. But behold, thou art by Gods grace rid of them all. Thou hast shot the gulph of afflictions; thou returnest a conquerour from those conflicts, so that thou hast personall experi­ence of that which God promi­seth by the Prophet, When thou passest through the waters, I will be with thee, and through the ri­vers, they shall not overflow thee; when thou walkest through the fire thou shalt not be burnt, neither shall the flame kindle upon thee, Esay, 43.2. Take into considera­tion thy life past, and thou shalt have cause to say with joy, he hath brought me out of the horrible pit, and set my feet upon the rocks, and ordered my goings, Psal. 40.2. Thus much of those benefits which thy heavenly father hath graciously conferred upon thee and canst not deny but hast received. Thou seeft here, as in a little table, [Page] Gods infinit benefits and blessings bestowed upon thee; a table not fleightly to bee viewd, I say, but that thou mayest feed thine eyes in beholding it, and tickle thine eares in hearing the contents thereof, and applie it, as thou oughtest, to thine owne selfe. And whilst thy mind is contemplating these things, first of all, hast thou not cause to render thanks unto the Lord for so many temporall benefits, and to be grate­full in all thy thoughts, words, and actions, & to say with Jacob, O God of my fathers, I am not worthy of the least of all thy mercies, & of all the truth which thou hast shewed unto thy servant? and with the Prophet David, What shall I ren­der unto the Lord? I will take up the cup of salvation, and call upon the name of the Lord now in the presence of all his people, Psal. 116.13,14. Further, seeing that thou hast received through Gods grace [Page] and ample bountifulnesse so many benefits, and dost yet enjoy, hast thou not cause to take them all into consideration, thereby to oppose them unto sorrow, and rejoyce in the Lord? As often therefore as calamity, griefe, sorrow, shall seize upon thee, call to mind forthwith those benefits, and say, I am at this present afflicted with adversity, discommodities oppresse mee, I feele affliction and griefe, but on the other side I rejoyce in the ma­nifold benefits he hath hitherto be­stowed upon me, and say withall, is it fit and meete, that this present affliction should so torment mee with sorrow, and that so many blessings, being so many pledges of Gods favour, which I have, and daily doe enjoy, should not move me to be joyfull? God forbid; if there be any one thing that might move me to bee sorrowfull, there be more things should exhilarate [Page] me, unlesse I would by being un­thankfull play the traitor against divine Majestie. As for the griefe and molestations which oppresse me, what are they compared to so many benefits, that I have, and dayly doe enjoy? Why should it grieve me to take them as sauce, to temper the sweetnesse of benefits which else would be distastfull, and draw mee to a surfet? It is our na­ture, that unlesse God temper his benefits with afflictions, wee can­not away with them; and unlesse he visiteth us with adversities, we would procure them to our selves, and that to our utter ruine and de­struction.

CHAP. V. The fist ground or reason is drawne from Gods providence, and that the faithfull man should for the future hope to receive corporall benefits.

GOds grace rests not here, but goeth further; for it sufficeth not him onely to bestow upon thee till this present houre so many tem­porall benefits, being so many pledges of his goodnesse, but hee wills his favour should continue towards thee for the future, and that through his fatherly provi­dence, wisedome, goodnesse, pre­sence, and help, whereby he over­seeth all thy employments, and hath continuall care in providing [Page] thee all necessaries. It is fit thou shouldst lay hold upon the divine providence, opposing it to thy pre­sent affliction; and that thou mayest prevent the feare of future evill, drive away sorrow, and say unto thy soule, why art thou heavy, O my soule, and why art thou dis­quieted within me, Psal. 42.6. Behold, the great God who hath hitherto loaden me with so many benefits, and is not as yet weary to doe me good, hee promiseth to helpe me for the future, and to bee loving and carefull of mee, so that hee will never forsake mee. That thou mayest taste the goodnesse of the most high, and perceive how sweet the Lord is, and firmly be­lieve that he is carefull of thee in thy present affliction, thou must lay this in the first place as a foun­dation, That God is thy heavenly father, not onely for that he crea­ted and brought thee into this [Page] world, but chiefely for the benefit of redemption purchased unto thee through his sonne Jesus Christ, with whom thou art joyned by faith; so as thou art one with him, and a member of his body, and consequently one of those to whom he gave power to become the sonnes of God, even those that believe in his name, Joh. 1.12. and are borne of God, wherefore hee will not bee ashamed to call them brethren, Heb. 11.16. See­ing therefore thou art one of the number of Gods children, God being thy father, thou wilt not doubt that hee is not fatherly affe­cted towards thee, and that hee will not nourish, cherish, cloath, conserve, deliver; and bee present with thee in all places, unlesse per­chance thou art fallen into wicked­nesse even so farre, as to believe God to be a degenerate father, and destitute of fatherly affection, and [Page] so more base and worser than earthly fathers. God forbid, for e­ven as he is more infinitly perfect than those, so for goodnesse and bountifulnesse towards his chil­dren hee infinitly surpasseth them. Our Saviour tearmes our earthly fa­thers evill, for that sometimes they forsake their children, make them mischievous, and bring them to de­struction: but there is not this, nor any such vitiosity in God, he being goodnesse, mercy, and love it selfe; so that howsoever a woman may forget her sucking infant, yet God cannot his children, whom he hath graven upon the palmes of his hands. The greatnesse of his pa­ternall affection is herein evident, that hee so loved the world, the world, I say, which had so many manner of wayes offended him, that hee gave his onely begotten sonne, Joh. 3.16. He that spared not his owne sonne, but delivered [Page] him up for us all, how shall hee not give us all things, Rom. 8.32. Moreover, hee is not onely a father of that goodnesse, whereby wil­lingly he hath care of thee, but his will is conjoyned with power; so that hee can provide necessaries for his children. Neither may hee bee resembled to those earthly fathers, who oftentimes verily are altoge­ther willing to succour the necessi­ty and misery of their children, but being destitute of meanes, can­not bring their will to effect, wher­upon oftentimes a most loving fa­ther is constrained to behold his child expiring and perishing, but cannot help him; or being certi­fied of the misery of his child, li­ving elsewhere from him, cannot succour him; or which is more, he is oftentimes ignorant of the state of his child, he is so farre off from relieving him. The case is farre o­therwise with our heavenly father, [Page] for hee is God, and therefore most wise, who is acquainted with all our necssities, takes notice of all our banishments, and puts our tears into his bottles; your heavenly fa­ther knoweth that yee have need of all these things, Matth. 6.8. If the devill and world imagine any thing against thee, he knows long before their machinations; for he penetrateth the deepest thoughts. Hee is acquainted with such meanes as tend to thy comfort, conservation, and deliverance; hee overseeth and ordaines things, or ever they exist; hee can extract good from evill, and of darknesse create light; he is omnipotent, for by the word of the Lord were the heavens made, and all the hoast of them by the breath of his mouth: for he speaks, and whatsoever is, is done, hee commandeth, and it stands fast, Psal. 33.6.9. he pre­serveth and ordereth all the crea­tures, [Page] insomuch that they cannot move without his permission and will. The sea, earth, and all that therein is depend upon his beck; he healeth the broken in heart, and bindeth up their wounds; hee tel­leth the number of the starres, and calleth them all by their names. Great is our Lord, and of great power, his understanding is infi­nite. The Lord lifteth up the meek, hee casteth the wicked downe to the ground. Sing unto the Lord with thanksgiving, sing praise up­on the Harpe unto our God, who covereth the heavens with clouds, who prepareth raine for the earth: hee sendeth forth his commande­ments upon the earth, his word runneth very swiftly, hee giveth snow like wooll, hee scattereth his hoare frost like ashes, hee casteth forth his ice like morsels, who can stand before his cold? hee sendeth forth his word and melteth them, [Page] he causeth the wind to blow, and the waters flow, Psal. 147.3,4,5,6,7,8,15,16,17,18. Where­fore seeing thou hast such a gracious powerfull father, wilt thou doubt he will not bee carefull of thee, and will not, and cannot, further thy imployments? In the second place, I would have thee consider what great care hee took of thee hitherto, how he hath till this pre­sent houre governed thee by his providence; nourished, cherished, conserved, preserved thee from in­numerable evills, and rid thee out of a great many dangers and affli­ctions; how often, and how ma­ny manner of wayes hast thou had experience of his benevolence, as we have declared, especially in the preceding chapter? say then to thy selfe, hee that hitherto hath beene carefull of me, yea, before I came into this world, even hee will care for me for the future; and as hi­therto [Page] hee hath not forsaken mee, so hereafter hee will not be wan­ting unto mee. I would have thee consider further, what manifold benefits hee hath bestowed upon thee even before thy conversion, when thou wert under the domi­nion of sinne, a sworne enemy un­to God, and child of wrath; so that thou couldst hope for no other than punishment instead of bene­fits, and curses instead of blessings; yet notwithstanding he hath really testified unto thee, how gracious his goodnesse is, and that hee ma­keth his sun to rise on the evill, and on the good, Matth. 5.45. How much more carefull will hee be of thee in providing thee all necessa­ries, since thou art received into his grace, and made partaker of that honour, whereby thou art one of the number of his sonnes, and con­sequently a brother and friend of Jesus Christ? and since thou wal­kest [Page] in his feare, and indevourest in thine infirmities to be conformable to his will, hating thy sins, and ad­dicting thy selfe to his service. And verily. Gods children are continu­ally tried in their adversities, strengthning themselves in the hope of future things by such things as are past, whereof the kingly Prophet David affords us a notable example, to wit, in the 27. Psal. for considering with him­selfe, in times past, how that God had delivered him from the hands of all his enemies, he is confident, and fully perswades himselfe, that God will continue for the future, and always, his favour and succour towards him; When the wicked, even mine enemies, and my foes, came upon me to eat up my flesh, they stumbled and fell; Though an hoast of men were laid against me, yet I will put my trust in him, Psal. 27.3. But if thou shouldst [Page] indure some unheard-of miseries, which experience could not para­lell, thou shouldst then have some reason of doubting and diffidence, in that which concernes thee, but since thy owne experience can prove this to be otherwise, thou shouldst in no wise doubt of his divine providence for the future, and of his fatherly care of thee for the present. But what doe I mul­tiplie words touching his provi­dence, which is cleerly seene in thy behalfe? the great husbandman ex­tendeth his care even to the least creatures to their profit, good, and conservation, and provideth them all necessaries; hee giveth fodder unto the cattell, and feedeth the young ravens that call upon him, Psal. 147.9. O Lord, thou savest man and beast, Psal. 36.7. all these wait upon thee, that thou mayest give them meat in due season. Thou givest it them, they gather it, [Page] and when thou openest thy hand, they are filled with good, Psal. 104.27.28. How much more carefull will hee be of thee? Thus the Lord himselfe teacheth us to rea­son; behold the foules of the aire, for they sow not, neither doe they reap, nor gather into barnes, yet your heavenly father feedeth them; Are ye not much better than they? Consider the lilies of the field, how they grow, they toil not, nor doe they spinne; And yet I say un­to you, Solomon in all his glory was not arrayed like one of these; wherefore if God so cloath the grasse of the field, which to day is, and to morrow is cast into the oven, shall hee not much more cloath you, O yee of little faith? Matth. 6.26,28,29,30. And a­gaine, are not two sparrowes sold for a fathing, and one of them shall not fall to the ground without your father? but the very haires [Page] of your head are all numbred, feare yee not therefore, yee are of more value than many sparrowes, Mat. 10.29,30,31. Thou canst in no wise doubt then of his gracious providence, unlesse perhaps thou art fallen into wickednes and blas­phemy, as to think God to be more unjust, worser, and more unwise, than earthly fathers, who verily take care of their cattell, much more of their children. Hither may be referred the promises of Gods fatherly care towards his children, whom hee alwayes ho­noureth, and never purposeth to withdraw his helping hand from them: so that hee enjoynes the faithfull man wholly to rely upon his providence. Commit thy way unto the Lord, trust also in him, and hee shall bring it to passe, Psal. 37.5. call upon me in the day of trouble, I will deliver thee, & thou shalt glorifie mee, Psalm. 50.15. [Page] because hee hath set his heart upon me, and I will answer him, and I will bee with him in trouble; I will deliver him, and with length of dayes will I satisfie him, and shew him my salvation, Psal. 91.14,15,16. be conrent with such things as yee have, for hee said, I will never leave thee, nor forsake thee, Heb. 13.5. whence it fol­loweth, that not onely benefits and prosperity happen, according to Gods providence, to his chil­dren, but miseries and adversities proceed from the same fountaine. Now since God continually wat­cheth over his children, his eyes being with singular care fixt upon them; it is certain, that adversities cannot escape the sight (as I may so say) of his wildome, but are laid upon the godly, according to his will and providence and see­ing they happen unto us, according to the will of our heavenly father, [Page] it cannot be but that he layeth them upon us to our good and profit, and the rather for that they proceed from his love towards us; so that not to relie upon Gods providence is incredulity, disobedience, to de­ny his wisdome, goodnesse, justice, truth, and providence, it is ingra­titude towards him, contempt, de­tracting of his divine honour, and in effect not to account him for thy father, nor thy selfe for his sonne. But thou wilt say, it is true, I con­fesse and acknowledge God hath singular care of his godly children; but as for me I have too grievously offended, and provoked him to an­ger by my sins, and therefore farre be it from me, to think I have cause to confide in his providence; nay, cleane contrary, I have reason to expect rather his wrath, and in­dignation, and horrible judgement: Whereunto I answer, that God notwithstanding thy demerits is [Page] thy heavenly father, not as thou art in thy selfe, but as thou art his adop­ted sonne in Christ Jesus, who hath done thee good in this life, and in that which is to come. I­saac blessed not Jacob in his owne person, but in his elder brothers, in whose garments he was invested, and whose name he borrowed, re­nouncing his owne. Bee most as­sured then of Gods love notwith­standing thy iniquities, whereby thou drawest upon thy selfe his chastisements, but to thy profit and salvation. And herein hee resem­bleth a father that devesteth not himselfe of his fatherly affection, neither ceaseth to benefit his child, though hee be angry with him; and chastiseth him in regard of his foo­lishnesse and lewdnesse: where­fore seeing thou art reconciled un­to God, thou mayest not represent him to thy selfe, as a judge puni­shing the guilty, but as a father [Page] chastising his sonne, thereby testi­fying what great care hee hath of him, and how dearely hee loves him; for by correcting him hee prevents his ruine and destruction. And the answer is easie, to what thou sayest further, if the Lord loves me why doth hee visit mee with this or that affliction? and with Gideon, who being as yet well catechised, said unto the An­gell, heare O my Lord, if the Lord be with us, why is all this befallen us? Jud. 6.13. which is the ge­nuine language of a sonne feeling the rod, and thereupon concludes that his father sets aside his nature and affection towards him, which is all one as if one should com­plaine of his father for giving him bread, which is so necessary for him; or if a patient should taxe the Phisitian of inhumanity and ha­tred, for ministring him a potion: hee that deemeth that God loves [Page] him not, and that his fatherly care is alienated, because hee chastiseth him, doth no otherwise than if he should say, God loves me not, be­cause hee does mee good: for chastisement wherewith his chil­dren are exercised is a most need­full and necessary benefit during the nonage of their life: but here­of in the following chapter, It now being sufficient to declare, that hee will alwayes take care of thee, seeing thou art his sonne, in the whole course of thy life, by his providence and meet help hee will bee really carefull of thee so farre, that thou mayest possesse thy mind in tranquillity, for the pre­sent and time to come. Certainly, if thy state and condition did not depend upon the providence of thy good and best father, but blind fortune as Atheists deeme, verily thou shouldst have alwayes just cause of sorrow, terrour, disquiet, [Page] feare, and anguish: But now see­ing there is nothing befals thee, but according to Gods will and provi­dence, thou mayest say by right with and to thy selfe, Returne O my soule into thy rest, Psal. 116.7. And hence it is manifest how much happier thou art than the Ethnicks, and other infidels who are altogether ignorant of Gods providence, or know it not to be of that nature, as thou art taught by his word: And therefore it can­not bee, but these wretches should be exposed to horrible perturbati­ons of mind among so many tur­moises and troubles of this life. But thou that art brought up in Gods schoole, and art not ignorant, that all things are ruled and orde­red by the providence of God thy heavenly father, mayest enjoy a quiet calme mind no otherwise than the heaven, which is cleer and serene, though the ayre be covered [Page] with thick clouds, and tossed up and downe with wind and tem­pest; so that by right thou mayest crie with the best of the fathers, O thou omnipotent good, who carest for every one of us so, as if thou didst onely for us and of us all, as of each of us in particular, Aug. confess. l. 3. c. 11. Away then with all sorrow, since God will be carefull of thee for the future; and as for the present adversity that thou feelest, it hath no other origi­nall, than the best and wisest will of thy heavenly father, who al­wayes aymeth at thy good and pro­fit. Further, seeing hee is indefa­tigably carefull of thee, submit thy selfe altogether to his will and pro­vidence with an holy and filial o­bedience in thy present and future condition; Imitate Jesus Christ, who said, O my father, not as I will but as thou wilt, Matth. 26.39, follow his guidance without [Page] tergiversation, and with David be ready at all points to performe the commands of thy heavenly King. Bee prepared for all things, and compose thy selfe to undergoe any condition, whether prosperous, or miserable, being assured that what­soever befals thee tendeth to thy profit. Humble thy selfe under the mighty hand of God, that he may exalt thee in due time; cast all thy care upon him, for hee careth for thee, 1 Pet. 5.6,7. and why star­test thou aside, withdrawing thy lelfe from receiving his counsell and will, seeing hee worketh all things according to the counsell of his owne will, Ephes. 1.11. and the counsell of the Lord standeth for ever, the thoughts of his heart to all generations, Psal. 33.11. so that all things happen so as he hath decreed. Thy resistance then, an­guish of heart, impatience, will stand thee in no stead, neither will [Page] hinder what is decreed to come to passe. Consider the worke of the Lord, for who can make that straight which he hath crooked? Eccl. 7.11. seeing then that God takes care of thee, away with that carefulnesse, which so tormenteth the children of this world. I speak not of the lawfull care of the af­faires of our publique and private vocation, neither of the circum­spection, wisdome, industry, la­bour, and the use of such means as are ordained of God; but I under­stand that carefulnesse which pro­ceeds from diffidence towards Gods providence, and incredulity towards his promises, from the love of this world, covetousnesse, ambition; I understand that care­fulnesse, which as it proceeds from this Originall, so it hath for its concomitants an ambitious mind, sorrow even appearing in its rough attire, illiberality towards [Page] the neighbour, which drawes after it at last not onely unprofitable­nesse, but all manner of calamities, and oftentime desperation it selfe. As for thee, do thy duty as becomes a wise man endued with vertue, fearing God; Commit the events of future, and such things as are not within thy power to God. And herein imitate Joab, who said to his brother, bee of good courage, and let us play the men, for out people, and for the city of our God, the Lord doe that seemeth him good, 2 Sam. 10.12. Now since hee takes care of thee, and all thy actions, certainly thou wouldst most grievously injure him, if thou shouldst thrust in thy sickle, as they use to speak, and reap his harvest. Or perchance thou thinkest that God can have no consideration of thy affaires, since thou art a misera­ble terrestriall worme, God I say, who governeth the heavens, sea, [Page] and all that therein is. How foo­lish would that traveller bee dee­med, which would vexe and tor­ment himself, where to go on in his way, even then when directed by a faithfull skilfull guide? How grea­ter therefore is thy foolishnesse by being thy owne executioner, through anxietie, and carefulnesse, since he is now present with thee, who takes care of thee? Gracious children commit themselves to the care of their parents, but a prodi­gall and wicked sonne must order himselfe, and things; whereupon he casts him headlong into most grievous errours, and extreme mi­sery. Further, if God be carefull of thee, away with all feare, un­lesse that of God, away with all pusillanimity; for since hee takes care of thee, who conteineth all things in his powerfull hand, and bendeth all the Creatures to his beck, why art thou afraid of them? [Page] doe not feare Sathan, for hee hath not power even over swine, what can he have over Gods child? Be like afraid of men, who though they are powerfull and cruell, yet their breath is in their nosthrills, and they are nought but tailes of smoaking firebrands, Esay 7.4. The Kings heart is in the hand of the Lord, as the rivers of waters, he turneth it whether soever hee will, Prov. 21.1. He turnes their minds contrary to their nature, to favour Gods children, as hee gave his people favour in the sight of the Egyptians, Exod. 3.21. And how­soever he loose the bridle to their perverse will against his children, yet hee blindeth and deprives them of understanding, insomuch that they know not what to doe, and, or attend not what is to bee done. But if perchance they be­gin to goe about some ill counsell, hee takes away their power or [Page] courage that they cannot bring it to passe, or if they have meanes and will to put the same in execu­tion, he makes their indeavours of none effect, scattereth their coun­sells, and reduceth by his power their devices to nothing; for hee bringeth the counsell of the hea­then to nought, and maketh the de­vices of the people of none effect, Psal. 33.10. Insomuch that thou mayest confidently say, The Lord is my helper, and I will not feare what man shall doe unto me, Heb. 13.6. The last and worst enemy is death; but why shouldst thou be afraid thereof, being the end and period of all evills, and an entrance into blessednesse? Therfore though I walke through the valley of the shadow of death, I will feare no e­vill, for thou art with me, Psal. 23.4. Lastly, since God by his provi­dence takes care of thee, be cou­ragious, and of firme hope for the [Page] [...], which should so much the more fill thy mind, by how much thou hast hitherto had experience, and tasted how sweet the Lord is. Let the time past [...]e unto thee an as­surance of the time to come, let the experience of those benefits which thou hast hitherto received, bring forth in thee hope that maketh not ashamed, when grounded and esta­blished in God. And take heed, thou sayest, I see not how such or such a thing may be brought to passe, there being no apparent meanes; for God knoweth perfectly the means, and can work even without means, yea, above meanes, and against all appearance thereof. Let his pro­mise suffice thee. The tribe of Jo­seph cashiered hope of possessing the land of Canaan, and that because of their owne weaknesse and want of power, and the might and pow­er of their enemies, whereof they were not ignorant; the hill is not [Page] enough for us, say they, and all the Canaanites that dwell in the land of the valley have Chariots of iron. Heare Ioshuah's answer, The moun­taine shall bee thine, thou shalt drive out the Canaanites, though they have iron chariots, and though they be strong, Ios. 17.18. The reason is grounded upon Gods promise, whose word is more powerfull than all things: wait for the Lord, and thou shalt see his hel­ping hand; stand still, and see the salvation of the Lord, which hee shall shew to thee to day, Exod. 14.13. Where to stand still, and see the salvation of the Lord, are joyned together; Why art thou therefore cast downe, O my soule, and why art thou disquieted with­in me? Hope in God, for I will yet praise him, who is the helpe of my countenance, and my God, Psal. 42.12.

CHAP. VI. The sixth ground or reason is, that afflictions themselves yield matter of joy.

BUt what doe I say? not onely the benefits, but the evils of this life commonly so called, that is to say, adversities which thou endurest as long as thou dwellest in these tents of Kedar, yield mat­ter of joy, which is a riddle, which the Philistines of this world can­not resolve. The Nazarites and children of God are onely sensible, that there is hony in the Lion, and sweetnesse in affliction. This les­son is very necessary to every one, and in it selfe most excellent; for thereby wee are taught to look [Page] upon afflictions undauntedly, and entertaine them not onely with contempt, as the Philosophers teach, but with a merry counte­nance, with pleasure and gladnesse, which without comparison is farre more laudable and excellent than stoicall contempt, and prond dis­daine, which cannot long endure the brunt of greater evils, but will in short space be foiled, and put to flight with shame. Now mans un­derstanding is not capable of this doctrine, unlesse it hath first know­ledge of the goodnesse lying hid under the deformed vizard of af­flictions, which con [...]sts herein, that the affictions which God layeth upon his elect, are the meanes whereby they obtaine the possessi­on of eternall happinesse, and those unspeakable good things which are prepared for them; so that their end is most excellent, of inestima­ble value, even heavenly life, and [Page] glory, which neither eye saw, nor eare heard, nor the heart of man can conceive. That thou mayest perfectly understand this doctrine, it is necessary that thou consider the divers sorts of afflictions, which God sendeth to his children, wher­of commonly they make two; one sort is of those afflictions which are common to the godly, with the children of this world, as diseases, poverty, or the like: The other sort is of those afflictions that are pro­per unto such as undergo the crosse of Jesus Christ, or persecution, where with the faithfull, for the profession of the Gospell, are as­saulted by their enemies: but to speak properly, if we look upon af­flictions, as they out wardly appeare unto us, there is not any affliction proper, all are common; but if we consider their intrinsecall forme, which gives them their being and essence, there is not any common, [Page] but all are particular and proper: for their extrinsecall forme con­sisteth in that which is grievous, and carries with it anguish of heart, as poverty (as hath beene said) diseases, banishment, impri­sonment, all which are common to the godly with the children of this world, insomuch that there is not any affliction which may not as e­qually befall them both; for what have we not common, saith one of the Fathers, as long as we are in this world, with the children ther­of; and as long as wee are here below, wee are joyned with other men by the bonds of this corrupti­ble flesh, but in spirit we are sepa­rated from them; so that till this corruptible shall bee clothed with incorruption, and this mortall shall put on immortality, & we ascend to God the father, all the discommo­dities of the flesh are common to us with them. If the earth be barren, [Page] famine makes no distinction be­tween any; if a City or Town be surprised by the enemy, all are brought into captivity; and when the clouds with-hold their raine, all are compelled to endure this drought; and when the rocks split the ship asunder, all without excep­tion endure the same wrack; fai­ling of eyes, burning agues, and the perfect health of all the mem­bers are common to us with them, as long as we are clothed with the same common flesh in this world. As touching that which gives es­sence to the afflictions of Gods children, it is opinion according to Philosophy: But Gods word cor­rects this opinion, teaching us that it cannot give, unlesse an imaginary and putative essence thereunto. Their true essence then is that which God himselfe gives them, who wills that some serve for to chastise his elect, correct their [Page] vices, some serve for to trie their faith and other vertues, and others tend to this end, that they may beare witnesse to his heavenly truth. Now as there is not any affliction of Gods children, but hath reference to one of these, so they are of that nature, that they never befall the wicked, since hee is not their father; neither trieth hee them in that whereof they are destitute, neither honoureth them so faire, as to make them witnes­ses of his truth, which they are ignorant of, or cannot away with. To speak properly then, the faith­full man hath not any affliction common with the unregenerate, if wee respect as wee ought its true being; neither any particular af­fliction, if we consider its outward forme and species. And this wee must observe by reason of the fruit and consolation, which re­dound thereby to God's children, [Page] as shall bee seen hereafter. There are three sorts of afflictions, where­with God exerciseth his children, chastisement, triall, and Martyr­dome: of all and each of which we say, that they procure to the godly inestimable good things, glo­ry especially, and eternall life. That the verity hereof may the better be perceived, let us first, as to what concerne chastisement, compare prosperity and adversity. Who knoweth not, that whereas prosperity should be a spurre to ex­cite and hasten us with more ala­crity to the marke of our high cal­ling, and to render thankes unto God in such sort as is meet, that is, to worship and love him with more affection, and to glorifie him in all our thoughts, words, and a­ctions; who knoweth not, I say, what it doth instead of all this. It corrupteth us, the blame is ours, and brings forth such effects as it [Page] ought not to produce. It is true, the godly man offends God in his ad­versity through murmurings, diffi­dence, and other sinnes; but hee recollects and returnes unto him­selfe, assoone as with David hee entreth the sanctuary: but this is little or nothing to that he doth in the time of prosperity; for if ad­versity hath kill'd her thousand, cer­tainly prosperity hath kill'd her ten thousand. It is prosperity that breedeth carnall security, forget­fulnesse of God, confidence in hu­mane affaires, pride, prophanation, love to this world, contempt of Gods word and sacraments. It suf­focates godly zeale, and extingui­sheth fervency of prayers; it bu­rieth and hideth the fire of faith un­der the ashes of carnall concupis­cences, and affections. In a word, the summer of prosperity engen­dreth a numerous swarme of flies, that is to say, vices which waste, [Page] and make desolate the garden of the Lord: This point needs no proofe, the Scripture being plenti­full herein, and every mans expe­rience witnessing it to be the way to eternall condemnation, and not to life; wherfore that God may bring into the right way one that is as a miserable wandring sheep, hee takes him his pastorall staffe, not smiting him on this side, other­while on that side. He especially sends upon him such chastisements as are correspondent to his faults and crimes, that so he may earnest­ly be moved, returne to himselfe, and amend his life; for if he hath been unmercifull, and hard hearted to his neighbour, God so disposeth it, that hee shall also feele iron hearts which will not be moved with compassion towards him; who so stoppeth his eare at the cry of the poore, he shall cry himselfe, and shall not be heard, Prov. 21.13. [Page] and God saith by the Prophet Jere­my, yee have not hearkened unto me, in proclaming liberty every one to his neighbour; behold, I proclame a liberty for you to the sword, to the pestilence, to the fa­mine, Jer. 34.17. or if hee hath committed adultery, murder, he is oftentimes punished after the same manner, either in his owne person, or in such as belong unto him; wit­nesse herein King David; if for the feare of men hee is ashamed of Christ Jesus, and forsaketh the pro­fession of the Gospell to addict himselfe to Idolatry, God will send his punishment upon him in this world, for ye shall be ashamed of the oakes which yee have desired, and ye shall be confounded for the gardens that ye have chosen; for ye shall be as an oake whose leafe fadeth, and as a garden that hath no water, Esay, 9.29,30. Briefe­ly, if hee hath walked perversely [Page] with God, and as the Scripture speaks, followed his owne wayes, God knowes how to recompence him in like manner. If yee walke contrary unto me, saith God, then I will walke contrary unto you also in fury, and I even I will chastise you seven times for your sinnes, Levit, 29.30. and againe, they have chosen their owne wayes, and their soule delighted in their abominations: I will also chuse their delusions, and bring their feares upon them, Esay. 66.34. not that God hath pleasure in the death of the wicked, but that the wicked turne from his way and live, Ezech. 33.11. for wee are chastened of the Lord, that wee should not be condemned with the world, 1 Cor. 11.32. When God therefore chastiseth his elect, they reap profit thereby; for they re­turne unto themselves, bethinke what they have hitherto done, [Page] heartily detesting their evill deeds, no otherwise than Joseph's bre­thren, whom when they could not perswade, being as yet unknowne unto them, with intreaties, wee are verily guilty, say they, concerning our brother, in that wee saw the anguish of his soule, when hee besought us, and we would not heare; therefore is this distresse come upon us, Gen. 42.21. They sue unto God for the pardon of th [...] sinnes, they flie unto his mer­cy, renounce sinne for the future, keep themselves warily from fal­ling againe into the like sins; they shake off spirituall drowsinesse, bid adien to pride, renounce the love of this world, and daily strive more and more to devest them­selves of that coat of skinne, I meane sinne, which Adam left them as a legacy. In the time of adversity, the lampe of faith is kindled, and shines with brighter [Page] [...] [Page] [...] [Page] rayes, and shooteth them further; as also trust in God which raiseth the dead, 2 Cor. 1.9. Then doth patience and hope increase, be­cause tribulation worketh pa­tience, and patience experience, experience hope, that maketh not ashamed, Rom. 5.3,4. thence proceed fervent prayers, serious loathing of this world, and long­ing for eternall life; so that the faithfull crieth out with David, my soule crieth out for the living God, when shall I come and ap­peare before God? Psah. 42.3. Hence also it followeth, that the afflictions of this nature are so ne­cessary, that none can bee saved without them; God's children be­ing like good corne, which is not put in the garner ere it be thre­shed. Man's heart is naturally so stony, that it cannot be fitted to make up the eternall temple of our heavenly Solomon, unlesse it bee [Page] hewed and polished with the stroakes of afflictions, which I confesse are irkesome to flesh and bloud, yet exceeding necessary thereunto; no otherwise than the Sunne and fire, which is very ne­cessary for us, though sometimes intollerable: wee conclude there­fore, as to what especially concerns chastisements, and say that they containe in them inestimable good things, fince they are singular and very necessary meanes to the attainment of eternall happinesse. If the ends of chastisements be so glorious and happy, much more the end of trials which are inci­dent onely to such as are conver­ted unto God by chastisements, preaching of the word, and the efficacy of the Holy Ghost, doe live diligently in the feare of God, and are heedfull as farre forth as the impersection of grace in this life gives them scope not to offend [Page] him. They are called trials, not that God by them would be certi­fied of the faith and sincerity of his children, which hee most per­fectly knowes; neither chiefely thereby, because hee would make knowne unto them their owne weaknesse or infirmities, which they themselves know to bee in the highest degree; but they are so called, because such a thing happens therein, as falls out, when one trieth or maketh proofe of the ability or strength of another; for hee not onely that makes proofe, but he that is tried and set upon la­boureth with might and maine, that hee bee not foiled or vanquished. The case is no otherwise in these trials, which God layeth upon his children, which live in his feare, and conforme themselves to his holy will: for God on his part makes a vehement assault upon them by, some notable calamity, [Page] but they on the other side by the efficacy of the Holy Ghost dwel­ling in them resist valiantly through faith, patience, perseverance, till they obtaine the victory; so that they will not yeeld unto tempta­tion, nor commit any sinne, or wickednesse, wherein Satan, the world, and the flesh, shall strive to entangle them by meanes of that affliction, and that for the most part under this pretence, that there is no way for them to escape, and to be rid thereof, but by com­mitting this or that heinous sinne. In adversity all the Christian ver­tues doe most wonderfully in­crease, and without comparison more clearly appeare, than in the time of prosperity, not unlike the starres which are not visible at noon day, yet appeare in the night time with wonderfull rayes, or Gideons fire-brands, which were in his souldiers pitchers, not appearing, [Page] or giving any light til their pitchers were broken. Then other faithfull men are edified, and God glorified, insomuch, that afflictions resemble that precious ointment powred upon Christs head, which filled the house with its odour: but all this comes wholly from Gods grace, whose strength is perfected in weaknesse, so that the faithfull may say with Paul, when I am weak then am I strong, 2 Cor. 12.10. salvation and everlasting glo­ry of necessity followeth this con­flict and victory: for the triall of your faith, saith Saint Peter, being much more precious than gold that perisheth, though it be tried by fire, might be found unto praise, glory and honour, at the appearing of Je­sus Christ, 1 Pet. 1.7. as wee find a notable example, to wit, Job, worthy our observation, of all these afflictions; so wee have a lively representation of the faith­full [Page] mans triall in the wrastling of Jacob the patriarch, who after hee had valiantly strove all night, and obtained the victory, and his soule delivered, I have seen God, saith hee, face to face, and my life is preserved, Gen. 32.20. O most wonderfull combat, where the as­sailant and defendant is the very same, where the conquerour and the party conquered is the very same; and where the conquerour gives the glory to the party con­querd, which is also given to the conquerour; where the party con­quered is as a King, ruling and com­manding, and the conquerour is as an humble servant obeying him. The third and last sort of the affli­ctions of the godly is martyrdome, which comprehendeth all such af­flictions as the faithfull man suffe­reth and sustaineth, for the con­stant profession of celestiall truth, as banishment, imprisonment, [Page] stripes, torments, losse of goods, and especially death it selfe. And this sort of afflictions containes in it more good things and commo­dities than the former; for besides the joyfull end that it hath com­mon with chastisements, and trials, by the promise of Christ, who saith, blessed are they which are persecu­ted for righteousnesse sake; for theirs is the Kingdome of heaven, Matth. 5.10. Besides this, I say, God honoureth the faithfull wit­nesses of his truth with more pre­rogative, in that hee promiseth them above others a greater mea­sure of reward in his heavenly kingdome; and therefore he saith, not onely such as endure persecu­tions have a reward in heaven, but he addeth also this, Great is your reward in heaven, whereby he im­plies some singular glory which the Martyrs enjoy in heaven. Hi­ther that of S. Paul is to be referred, [Page] our light which is but for a mo­ment, worketh for us farre more exceeding and eternall weight of glory, 2 Cor. 4.18. for albeit this sentence may bee applied to the two former sorts of afflictions, which procure also eternall life; yet the Apostle, here especially, speaks of those afflictions, which he and the rest of his faithfull asso­ciats suffered for the word of truth. Moreover, these sufferings have Gods notable promise of the benefits of this life also. Verily I say unto you, saith Christ, there is no man that hath left house, or bre­thren, or sisters, or father, or mo­ther, or wife, or children, or lands, for my sake, and the Gospells, but hee shall receive a hundred told, now in this time, houses, and bre­thren, and sisters, and mothers, and children, and lands with persecu­tion, and in the world to come e­ternall life, Mar. 10.29,30. This [Page] promise in some of the faithfull is literally fulfilled. God oftentimes bestowing upon them farre more good things, honours, and commo­dities, than they were deprived of, for the acknowledgement of his truth, whereas in others it takes effect by equivalence; for it is most manifest, that all the parti­cles thereof are not literally to be fulfilled; As for example sake, if one instead of his father, or mo­ther, or sonne, should obtain thou­sand fathers, mothers, &c. they reap then the fruit and verity of this promise, when they receive things of equivalent or better va­lue to the things promised, and that with persecution; that is to say, though they want, and are de­prived of these earthly commodi­ties, which happens, when the faithfull man is most assured of his adoption, and consequently of hea­venly inheritance, which is farre [Page] more excellent and better than all riches and rewards, and indeed is the onely reward worthy to be gi­ven of God, and received of the faithfull. Hence it is that he is ca­pable to know, that all the riches of the world are his by the right of adoption, as being the child of God, and designed to Lord it over all the creatures, howsoever they be conferred upon him according to meane and measure, even as his tutour and physician; yea, his hea­venly father knowes it to be expe­dient, and conducible. Hee is as­sured also of Gods providence, and most fully perswaded in himselfe, that hee hath therein an unexhau­sted fountaine, and oile that will never faile; for hee believes his word to be most true: seek ye first the Kingdome of heaven, and his righteousnesse, and all these things shall be added unto you, Matth. 6.33. He that spareth not his owne [Page] sonne, but delivered him up for us all, how shall hee not with him freely give us all things? Rom. 8.31. Such joy attends this certain­ty of salvation in him, as surpasseth all the riches of this world; for godlinesse with contentment is great gaine, 1 Tim. 6.6. which vertuous contentment gives clee­rer and brighter lustre, by compa­ring it with its contrary in them, which willingly would suffer not any thing for Gods truth, but turne their backs thereunto, renouncing Christ; for in the midst of their abundance of the goods and ho­nours of this world, by the just judgement of God, they are not contented with their owne condi­tion, but are tossed with most grie­vous perturbations, by reason of the torments of their conscience, which will sooner, or later awake. Adde hereunto this benefit, to wit, the honour which God imparteth [Page] unto such as have constantly suf­fered for his heavenly truth; for what great honour is it, I beseech thee, that the King of Kings vouch­safes to call a miserable terrestriall worme to be a witnesse against his enemies, that accuse him of false­hood, to plead his cause and defend his honour? what great honour is it to be received and enrolled into the Colledge and society of the Prophets, Apostles, and that grand cloud of Martyrs that have suffe­red for his heavenly truth? yea, what great honour is it to be a companion of Jesus Christ, the Prince of our salvation, who was consecrated through afflictions, to be cloathed with the same ray­ment, and weare the crowne of thornes with him, and so to bee conformable unto him, and alwayes to beare about in the body the dy­ing of the Lord Jesus, that the life also of Jesus might be made mani­fest [Page] in our body, 2 Cor. 4.10. What great honour doth Christ vouch­safe us also, in taking our afflictions to be his, when as he saith, that our persecutions and sufferings are the residues and reliques of his afflicti­ons and markes? what honour is it to be chosen of God, as a great Emperour, or warlike Comman­der, to besiege with a strong Army a certaine City; for which pur­pose hee electeth not dastards or cowards, but most generous and valiant men: so that these suffe­rings are publique testimonies of our valiancy, and royall charters, whereof wee may glory with the Apostle, who saith, most gladly will I glory in my infirmities, that the power of God may rest upon me? 2 Cor. 12.9. what great ho­nour is it to fight in the sight of the King of Kings, who is president and overseer of the combat, and distributes crownes? what great [Page] honour is it to be such a wonder­full instrument as God useth to in­crease his Church, the bloud and afflictions of the Martyrs being the seed of the Church, which with­out persecutions would never have been so much amplified, and increa­sed? Againe, what honour is it to be Gods instrument, to cast down and overthrow all infernall and worldly powers, to destroy prin­cipalities and powers that rebell against him? And I beseech thee, knowest thou not what is the cause of the ruine of Empires, King­domes, and Common-wealths? it is because they make insurrecti­on against Gods children, persecu­ting them, otherwise they might have subsisted longer: for Jerusa­lem is a cup of trembling unto the people round about, Zach. 12.2. The Church is like unto mount Sinah, whereunto if a man or beast drawes neere is thrust through, and [Page] killed with darts from heaven, or an anvill whereupon all the ham­mers that strike or beat are broken into shivers; so that the enemies of Gods truth cannot commit a greater measure of foolishnesse, and prove more prejudiciall unto themselves, then when they fight against Gods Church: they undoe themselves thereby, turning upside downe their thrones, losing their Crownes, and casting headlong their children and posterity into a miserable condition. And thus much of the inestimable good things of the third sort of afflicti­ons. Seeing these things are so, who seeth not, that all the afflicti­ons mentioned, are not signes of Gods wrath and indignation, but of his love, forasmuch as they ob­taine such a glorious end. And thus the Holy Ghost himselfe giveth his verdict of chastisements in parti­cular; whom the Lord loveth hee [Page] chasteneth, and scourgeth every sonne whom he receiveth. If yee endure chastening, God dealeth with you as with sonnes; for what sonne is he whom the father cha­steneth not? and if ye be without chastisements, whereof all are par­takers, then are you bastards, not sonnes, Heb. 12.6,7,8. Now if chastisements and punishments inflicted for sinnes, are not signes of Gods wrath, wee are to esteem no otherwise of the other sorts of afflictions. When Satan therefore shall suggest unto thee what the Jewes said once to Christ; if thou be the Sonne of God come down from the crosse, Mat. 27.40. An­swer him clean contrary, because I am the child of God I will mount the crosse, and through much tribulation enter into the Kingdome of Heaven, Acts 14.22. Moreover, since the afflictions of Gods children carry with them [Page] such good things, and are signes of Gods fatherly love, they are cause­lessely, as they are commonly cal­led, evills, but contrarily, deserve to be stiled good things. To this purpole, the Prophet David speaks, It is good for mee that I have been afflicted, Psal. 119.71. and Jeremy, it is good for a man that he beare his yoak in his youth, Lam. 3.27. Certainly hee that saith it is good to be afflicted, de­clares likewise that afflictions are good and profitable, which must not be understood, as though they were good in their owne nature; for if thou considerest all calami­ties in their first Originall, they are the brood and off-spring of death, whereunto all men were adjudged by God's sentence; but now they became good things in regard of the metamorphosis, or transmuta­tion of their nature, when inci­dent to Gods children, which are [Page] no otherwise then the Prophet Jeremy made a defenced City, and an iron pillar, and brazen wals. Jer. 1.18 against which the darts lose their heads, and are not able to doe any hurt. That they doe change their nature, Saint Paul in­intimateth, when hee saith, wee know that all things work toge­ther for good to them that love God, who are called according to his purpose, Rom. 8 28. Of this change the crosse of Iesus Christ is the cause through whom God is our father. This is the tree that takes away the bitternesse of the waters of Marah, whereinto we fall in the wildernesse of this world. This is that brazen Serpent, whereupon if wee look, afflictions invading us, and as it were a Ser­pent biting our heeles, our heart shall live, and her head shall be brui­sed. He that was present with the three children in the midst of the [Page] fiery furnace, will be present with us also, when we suffer-persecution for his name sake. The tree of the crosse beareth excellent fruit, espe­cially those of righteousnesse, whereof the Apostle speaketh: Now no chastening for the present seemeth to be joyous, but grievous; neverthelesse, it yieldeth the peace of righteousnesse unto them which are exercised thereby, Heb. 12.11. so that to stile the afflicti­ons of Gods children then, when their genuine nature is explicated, evils, infelicities, calamities, is no­thing else, then to imitate the neg­ligence of a certain undiscreet A­pothecary, that leaves the inscrip­tion of Arsenick upon his boxe, when as there is nothing else in it, but Rubarb or Manna; yea, it is an adulterous false marke, proper unto those with whom Christ hath no communion, and unto whom punishments are not a­vailable, [Page] but are tastes and harbin­gers of those everlasting torments, which abide them after this life. Hence it is manifest, that the con­dition of Gods children is to bee preferred to the state of the chil­dren of this world: wee have declared in the beginning of this Chapter, that all afflictions are pro­miscuously common, as concer­ning their outward forme; so that there is not any adversity, which may not as equally befall an obsti­nate sinner as a godly man. The difference then consisteth herein, that the wicked persevering in their sinnes, can have no true con­solation, because they can gather no good thing out of their calami­tie, whereas the case is far other­wise with the afflictions of Gods children; for they procure them inestimable good things, and by the vertue of the crosse of Christ doe become a new kind of goodnesse, [Page] whereupon they find therein true, firme consolation; so that certain­ly the apprehension and considera­tion of afflictions, were there no other cause for a sinner to returne unto God, go on in the way of salvation, and live in the feare of God, should sufficiently move him to be at rest in the day of adversi­ty. Lastly, if there be such good and excellent things in afflictions: If their ends bee so glorious and happy, why art thou therefore de­vout soule dejected and sorrowfull in affliction, which doth now pos­sesse thee? Thou wilt say, because it is grievous to flesh and blood; that is true, but the case is of like nature in a Medicine, the taste whereof doth not argue it to be wholsome, but its vertue and ope­ration otherwise, thou mayest take Poyson instead of Medecine, and embrace death for life: that thou mayest not injure and deceive thy [Page] selfe in the consideration of afflicti­ons, set before thy view their fruit and end, which is very excellent, and of greater value than one is a­ble to conceive: This is it which thou shouldest think upon in thy present affliction. Now, since thy containe and procure thee such good things as wee have demon­strated, it behoves thee to bee of a joyfull mind, which St. James re­quireth of thee; My brethren, count it all joy, when yee fall into divers temptations, Ja. 1.2. and especially when thou sufferest for the testimony of Gods truth, and constant profession of the Ortho­dox Religion: rejoyce and be ex­ceeding glad, for great is your re­ward in Heaven, Mat. 5.12. but rejoyce, inasmuch as ye are parta­kers of Christs sufferings, that when his glory shall be revealed, yee may be glad also with excee­ding joy: if ye be reproached for [Page] the name of Christ, happy are yee, for the spirit of glory and God re­steth upon you; on their part he is evill spoken of, but on your part he is glorified, 1 Pet. 4.13,14. shew thy selfe to be a Disciple of the A­postles, who being for the confessi­on of Jesus Christ beaten with rods, went away rejoycing that they were counted worthy to suf­fer shame for his name, Act. 5.13,14. and by Saint Pauls testimony, did glory in tribulations, Rom. 5.3. Imitate the Saints among the He­brewes, who did take joyfully the spoiling of their goods, knowing in themselves they had in heaven a better and more enduring sub­stance, Heb. 10.34. Neither doth it only become thee in afflictions to be joyfull, but thankfull unto God, who by this means offers thee ma­ny good things, and acts the part of a Physician or Benefactor. Say therefore with Job, who had ex­actly [Page] learned this lesson, and wher­fore he gave God thanks in the midst of his afflictions, when thou art deprived of some earthly com­modity; The Lord gave, the Lord hath taken away, blessed be the name of the Lord, Job 1.21. To the end thou mayest be joyfull and thankfull unto thy heavenly father, consider forthwith those most ex­cellent and unspeakable good things that are in afflictions, and thereby redound unto thee; view their consummation and glorious end, and say to thy selfe, O what gracious benefits, through afflicti­ons I have obtained, which God sends upon mee, by means where­of ones outward man perisheth, yet the inward is renew'd day by day, 2 Cor. 4.16. Say therefore for example, God deprives me of my child, thereby to make me tread more constantly the path of Gods children; hee hath taken away my [Page] father or mother, that instead of him he may be my father for ever, and be more carefull of mee than awoman can be of the fruit of her wombe; hee is willing I should have experience of the perfidious­nesse of my friends, that I may en­joy his eternall love. It is his pleasure I should be deprived of authorities, dignities, and honors, that I may obtaine the honour to Lord it over all the creatures. I am driven to poverty, that I may pos­sesse that heavenly inheritance; I am detained in prison, that I may obtaine that freedome that the son of God hath purchased for me; I am banished, that I come to my heavenly countrey; I am defor­med and maimed in body, that I may grow to a perfect man, accor­ding to the stature of Christ, and that this corruptible body may be cloathed with incorruption; I die now, to live eternally. And what [Page] are all the afflictions that thou sufferest or couldst endure, if ei­ther thou considerest their quality or duration compared with those inestimable good things which they carry with them. Consider and meditate diligently thou de­vout soule upon these things, being in affliction, which now affects thee with sorrow; in so doing thy water shall be turned into nuptiall wine, thy sorrow into mirth and joy; so thou shalt taste how sweet the Lord is, though hee seemes to thee at the first blush or appearance rigid, yet thou shalt discerne the rod of our heavenly Jonathan, who wrought so great salvation in Is­rael to bee dipped at the end ther­of in an hony combe, which will enlighten our eyes, refresh our hearts, teach our hands to warre, and make us more than Conque­rours; so that thou shalt find that Saint Paul said, not without cause, [Page] Rejoyce evermore, 1 Thess. 5.16. forasmuch as not only the time of prosperity, but of adversity, yiel­deth matter of rejoycing.

CHAP. VII. The seventh and last ground or reason is drawne from the con­dition of the faithfull man in this world, which consisteth herein, that hee is a traveller journeying into his countrey.

IT is manifest by the third rea­son above-mentioned, that even as sinne expelled thee out of Para­dise, and banished thee from hea­ven, thy countrey, and first place of abode, so thou art solely by Gods grace called back from banish­ment, and invited to returne to thy [Page] Countrey. Hence it followeth, that during this life thou art in a conti­nuall pilgrimage, whose limit or end is heaven, and eternall happi­nesse. This world then is not thy dwelling place, and countrey, but a place of pilgrimage and banish­ment; so that thou mayest say with David, I am a stranger with thee, and a sojourner as all my fathers were, Psal. 39.12. And againe, I am a stranger in the earth, Psal. 119.19. why art thou then so sorely troubled, and of a dejected mind, whensoever thou art smit­ten with adversity? it grieves thee that all things fall not out accor­ding to thy mind: but art thou ig­norant thou art a travelling, so that it cannot be, that all things should happen as thy heart could wish? for either thou must endure the discommodities of the way, or not enter into it, and consequently ne­ver come to thy countrey. One of [Page] these conditions thou must chuse, there is not a third; I say againe, thou must endure them, or obstain wholly from travelling. If thou beest a traveller, as verily thou art, be of a couragious spirit in afflicti­ons; for that which thou now en­durest shall not be perpetuall, nor shall last longer than thy journey: What traveller is there which will not endure the discommodities of his way, and asswage them with these or the like meditations, that upon the accomplishment of his journey, they shall cease, and hee be freed of them, as soone as hee comes home. Consider further, that howsoever thy journey be grievous, it is but short. If the dayes of thy pilgrimage will be as many as the dayes of Iacob's the Patriarch, to wit, a 130 years; yet neverthelesse thou mayest say with him, The dayes of the years of my pilgrimage are few and evill, [Page] and have not attained unto the dayes of the yeares of the life of my fathers in the dayes of their pilgrimage, Gen. 47.9. And when thou hast finished thy course, which will shortly come to passe; all afflictions, and the mat­ter of all sorrow shall cease, thou hunger no more, neither shall the Sun light on thee, nor any heat, for the Lambe which is in the midst of the Throne shall feed thee, and shall lead thee unto living foun­ [...]aines of waters, and God shall wipe away all teares from thine eyes, Rom. 7.16,17. Since thou [...]rt a traveller in this world, and [...]hat thy countrey is not here be­ [...]ow, there is no place therefore in [...]his world; whence if thou beest [...]riven, thou mayest say thou art in [...]anishment. Neither doe thy ri­ [...]hes by the same reason consist in [...]ome earthly glebe in houses, fields, [...]r some other possession how small [Page] or ample soever it be; yea, if a Kingdome or Kingdomes happen unto thee. Neither doth thy ho­nour likewise consist in the digni­ties and preferments of this world, nor in that smoak wherewith emp­ty brains doe so much feed them­selves. Nor doe thy delights con­sist in the brutish pleasures of the flesh, nor is thy life inclosed within that space thou livest in this world: for as heaven is thy coun­trey, so are thy riches of the King­dome of heaven, the inheritance of the Saints prepared for thee. Thy honour and dignity consisteth herein, that thou art the child of God, and hast soveraignty over all the creatures; Thy delights and pleasures are [...] God; thy joy is in his presence, where is fulnesse of joy, and at his right hand there is pleasure for ever more, Psal. 16.12. Thy life is that of eternity, into which upon the accomplishment [Page] of thy pilgrimage thou entrest, so that when thou art dead thou be­ginnest really to live. For the ho­nours, goods, and commodities of this world, what are they but ac­cidents, which befall thee in thy pilgrimage? no otherwise than ad­versities, but with this difference; that whereas those mostly bring the traveller from the right way in­to by-wayes, these above all ima­gination cause the children of God with more alacrity to accomplish their journey. It followeth like­wise, that thy miseries consist not in the want or losse of the goods of this world, then indeed thou shouldest bee miserable, if thou shouldest not attaine to thy coun­trey, nor obtaine that happinesse whereunto thou bendest thy course. Seeing thy life and countrey is in heaven, and art most assured of the goods, honours, and delights of the same, thou canst in no wise [Page] think thy selfe to bee unhappy, if thou hast righteous judgement. Let not the losse or want of that that is not thine afflict thee, and turn not the interest into the princi­pall, the way into thy journeyes end, thy Inne into thy home and countrey. Rest not upon that good which is not thine own, place not thy happinesse therein, neglecting the true felicity: It is a fools trick, to weep at the losse of his cap, and to laugh when hee sees his owne house set on fire. Moreover, foras­much as thou art a traveller, so­journing towards heaven, bee of a couragious spirit in all thy affli­ctions, when they would discou­rage and possesse thee with sor­row, opposing unto them the scope of thy journey, and high calling. Rejoyce in a most assured hope of obtaining thy heavenly countrey, the kingdome of glory, life with­out end, goods, honour, and un­speakable [Page] pleasures. Know this, there is nothing worthy thy person but heaven, and that all the happi­nesse of this world is unworthy thy thoughts and desires; the earth too base, and all things therein too vile and abject to be given thee, for thou art Gods child, and in a way to possesse a Kingdome. Away then with every abject thought, which affecteth the vulgar con­temptible sort; away with all heavinesse and sorrow, let thy face import, and thy eyes and outward gestures testifie, that thou bearest in thy bosome such a high generous spirit, as beseems the majesty of him, who after a short time ended is to exercise dominion over all the creatures. Furthermore, since thou art a traveller, as often as sor­row shall strive to invade thee, say within thy selfe, shall I vexe and macerate my selfe, as if I had no o­ther businesse, God forbid, God [Page] forbid. I am a traveller, and I have other businesses than stand stil in the way, play the idle-bee, and indulge my selfe to weep and tor­ment my selfe; for I have a long way to go with Eliah, yea, longer than I am able of my selfe to per­forme: I must seriously consider of this way, how I may make a pros­perous end of it, and overcome the discommodities obvious there­in. To this end all necessary means art to be used, faith, hope, patience, constancy, prayers, and all good workes, which God before ordai­ned that we should walk in them, Ephes. 2.10. Moreover, very ma­ny deadly dangers offer themselves to my view, and most potent ene­mies, to wit, the world, and that horrible mighty infernall Goliah, and my own flesh especially, which is my most dangerous enemy. These enemies lie in wait for mee continually, assaulting mee one [Page] while on the right hand, other­while on the left: while they set upon mee, and make at mee, shall I be so unhappy and foolish, as to suffer them to assault mee uncon­trolled? shall I hide my hands in my bosome? shall I busie my selfe in things of no moment or worth? No, at no hand, I may not prove a dastard, but most valiantly with­stand them, I am undone else, and must perish upon the way, and my carkasse shall be throwne into the infernall valley; wherein are more grievous discommodities, in re­spect whereof all evils which are commonly so called, dangers, and molestations, are but trifles and toyes; so here thou shouldest have cause to be sorrowful, to grieve and macerate thy selfe: six thy mind upon this, instead of grieving so much for these worldly things. Think, saith a certain father, upon the misery of thy pilgrimage, call [Page] [...] [Page] [...] [Page] to mind thy yeares past in the bit­ternesse of thy soule, think upon the dangers of humane life, and thy owne frailty; and if thou per­severest in the consideration hereof, I tell thee thou wilt scarce be sen­sible of outward molestations, e­ven whilst thy heart is possessed of inward sorrow. Think diligently upon all these things, thou faithfull soule, so thou shalt easily discharge thy selfe of all manner of sorrow, and shalt be a wise, happy travel­ler. Hee that otherwise doth per­forme what the children of this world are wont to doe, whereof each is like a foolish traveller, who being in exile, and permitted by his Princes grace to come home, sets forth, being desirous to come to his countrey, but he is entangled in difficulties, and thousand foppe­ries; for as he applies himselfe to his journey, hee makes a grievous complaint, that he hath not provi­sion [Page] enough, being not contented to have so much as will suffice him during his journey, but what will last a long time after, though hee hath all manner of dainties in his owne countrey; hee is angry he is not cloathed with a winter suit, though hee travelleth in the sum­mer time; and it grieves him, that he hath not more toyes than hee is able to carry about him. When he is satisfied herein, and so driven to his journey, then perhaps, if one of his fellow exiles takes not his leave of him in courteous and very gracious words, he takes time to expostulate with him, neither will he go forward, till the Judge put a period to this brangle; which be­ing done, hee again applies himself to his journey; but behold, a Hare crossing his way, being thereupon frighted, as by an ill augury, he re­turnes to the place of his banish­ment, where being taught by a [Page] certain friend of his, that the Hares crossing his way was but a casuall thing, portending no evill. And so againe hee addresseth him­selfe to his journey, wherein hee spends his time and labour marvel­lously in vaine, and disquiets him­selfe with many businesses; for as hee passeth through the wood, hee numbers the trees very carefully, and rubs the mosse there-from, to see whether that which Bernard speaks of, according to the vulgar opinion, be true; that there be so many branches upon a tree as there be roots; and look with how ma­ny boughes it is beautified and a­dorned, with so many roots it is fastned in the earth. And after hee hath for a long time bestowed his labour in vaine upon this expe­riment, he applies himselfe to his journey againe; and by chance there is a greater noise of the leaves than wonted, thereupon sup­posing [Page] a knot of theeves to bee at hand, hee takes him his heeles and runnes away, leaving all his things behind him; and for this turne for­getteth his journey, and returnes to the place whence he came at first: and howsoever he be dispossessed of that feare, yet hee ceaseth not to be childish; for seeing a stone in the midst of the way, which he might passe by, he turnes not aside, but endeavours to break it into shi­vers, and thereupon fals headlong to the ground. Being in this po­sture hee makes a piteous moane, and yet striveth not to get up; and if perchance one passe by, moved with compassion, endeavours to lift him up, hee is froward, testy, and complaines of him, who rea­cheth a helping hand, yea, reviles him with reproaches. And if it happens he be wet with raine, hee steeres his course to a place distant thence ten dayes journey, onely [Page] upon this designe, to drie his cloathes. And when hee comes to the Inne, if all the rooms, besides that which is alotted him, bee not handsome, richly adorned, and fur­nished with hangings; or if the beds be not soft enough, and he be not entertained with an over-deli­cate feast, being unmindfull of his journey, hee stayes there to raile with his hoast, menacing to bring him before the Judge: But being in some sort reconciled with him, he bestowes much cost and paines in repairing that Inne, that he may the next time that hee comes thi­ther, which will be at latter Lam­mas, be better entertained: but if the structure and building corre­sponds not with his mind, with a broken and despairing spirit, hee goes even the same way backe a­gaine, and returnes to the place whence he came at first. In fine, hee disquiets himself in a thousand [Page] turmoiles and troubles, and all to no purpose, whereof hee might have been dispossessed, had hee not applied his mind unto such things as were obvious in his way, and been not unmindfull of his duty. Countrey, and condition. The condition of the child of this world is of the same straine; hee forgets his journey, and spirituall course, which hee is bound to per­forme; hee interrupts and breaks off in the midst of his pilgrimage, beginning it againe and againe; so that in the latter end of his life, he is a strange guest to true Chri­stianity, as hee was at the begin­ning. The sinner being an hundred yeares old shall bee accused, Esay 65.20. he is so foolish, that though he hath now and then purposed with himselfe to renounce the world, yet never brings his inten­tion to perfection, but beginning in the spirit, he endeth in the flesh, [Page] Gal. 3.3. The reason whereof is, because he insteed of meditating upon his heavenly countrey, in­volves himselfe in the things of this world; whereupon his affecti­on is so fixt, that nothing besides most grievous miseries can recon­cile him unto God, and bring him into the right way to his heavenly Countrey. Thou devout soule be­have thy self otherwise, and be like a wise traveller; go from strength to strength, till thou appeare before God in Sion, Psal. 84.8. so that thou mayest have this testimony and con­solation with the Apostle St. Paul in thy selfe, and mayest say; But this one thing I doe, forgetting those things which are behind, and reaching forth unto those things which are before, I presse toward the mark, for the prize of the high calling of God in Jesus Christ. Amen Phil. 3.13,14.