A Christian Library

Section 4.

Objection. Although Christ in the Gospel hath made many • arge and preoibus promises, yet there are none so general which are not limited wi • h the condition of faith, and the fruit thereof, unfeigned Repentance: and each of them are so tied, and entailed, that none can lay claim to them but true believers which repent, and turn from all their sins to serve him in holiness, without which no man shall see the Lord: Heb. 12.14. Isa. 59.20. But I want these qualifications, without which, how can I expect supportation in my sufferings; or an happy deliverance out of them? however it fares with believers, whom Christ hath undertaken for: yea, I have such a wicked heart, and my sins are so many, and great ; that these comforts nothing concern me: for they that plow iniquity, and sow wickedness, shall reap the same, Joh. 4.8.

Answer. So our sailings be not willful, though they be many and great ; yet they cannot hinder our interest in the promises of God.

Admit thou art a great sinner, what then? art thou a greater sinner than Matthew, or Zacchaeus, who were sin • ull Publicans, and got their livings by pilling, and polling, oppression, and extortion? than Mary Magdalene, a common strumpet; possessed of many Devils ? than Paul, a bloody persecutor of Christ and his Church ? than the Theef upon the Cross, who had spent his whole life to the last hour in abominable wickedness? than Manasseh, that out-rageous sinner, and most wicked wretch that ever was; an Idolater, a malicious Persecutor of the truth, a defiler of God's holy Temple, a sacrficer of his own children unto Idols, that is, Devils ; a notable witch, and wicked sorcerer ; a bloody murderer of exceeding many of the dear Saints, and true Prophets of the Lord ; and one who did not run headlong alone into all hellish impiety, but led the people also out of the way to do more wickedly than did the Heathen, whom the Lord cast out and destroyed? I am sure thou wilt not say thou art more wicked, than he was; and yet this Manasseh, this wretch, more like a Devil incarnate, than a Saint of God, repented him of his sins from the bottom of his heart, was received. (I cannot speak it without ravishing wonder of God's bottomless and never sufficiently admired mercy ) was received, I say, to grace, and obtained the pardon of all his horrible sins, and most abominable wickedness: And are not these, and many the like examples, written for our learning; and recorded by the holy ghost, to the end that we may gather unto our selves assurance of the same pardon, for the same sins, upon the same repentance, and believing.

Are thy sins great? his mercies are infinite ; hadst thou committed all the sins that ever were committed, yet in comparison of God's mercy, they are less than a mote in the Sun to all the world, o • a drop of water to the whole Ocean : for the Sea though great, yet may be measured; but God 's mercy cannot be circumscribed: and he both can and will, as easily forgive us the debt of ten thousand millions of pounds, as one penny ; and as soon pardon the sins of a wicked Manasseh, as of a righteous Abraham, if we come unto him by unfeigned repentance, and earnestly desire and implore his grace and mercy, Rom. 5.20.

The Tenure of our salvation is not by a covenant of works, but by a covenant of grace ; founded not on our worthiness, but on the free mercy, and good pleasure of God; and therefore the Prophet well annexeth blessedness to the remission of sins; Blessed is he whose transgression is forgiven, Psal. 32.1.

Yea, the more miserable, wretched, and sinful we are, the more 〈◊〉 objects we are, whereupon he may exercise, and show the infinite riches of his bounty, mercy, virtue, and all-sufficiency. And this our spiritual Physician can as well, and easily cure desperate diseases, even the remediless Consumption, the dead Apoplex, and the filthy Leprosy of the soul, as the smallest malady, or least faintness. Yea, he can as well raise the dead, as cure the sick, and as well of Stones as of Jews, make Abraham's children. Did he not without the Sun at the Creation, cause light to shine forth; and without rain, at the same time, make the earth fruitful? why then should you give yourself over, where your Physician doth not? Besides, what sin is there whereof we can despair of the remission, when we hear our Savior pray for the forgiveness of his murderers, and blasphemers ? And indeed, despair is a sin which never knew Jesus.

It was a sweet saying of one at his death, When mine iniquity is greater than thy mercy O God, then will I fear and despair ; but that can never be: considering our sins be the sins of me • , his mercy the mercy of an infinite God. Yea, his mercies are so great, that among the thirteen properties of God mentioned Exod. 34. almost all of them appertain to his mercy, whereas one only concerns his might, and only two, his justice. Again, shall it ever enter into our hearts, to think that God gives us rules to keep, and yet break them himself? Now his rule is this, Though thy brother sin against thee seven times in a day, and seven times in a day turn again to thee, saying, it repenteth me; thou shalt forgive him. The son angers his father, he doth not straight dis-inherit him, but God's love to his people, exceeds a fathers love to his son, Matth. 7.11. and a mothers too, Isa. 49.15.

I hear many menaces and threats for sin, but I read as many promises of mercy and all they indefinite, excluding none whose impenitency and infidelity excludeth not themselves: every sin deservs damnation, but no sin shall condemn, but the lying and continuing in it.

Wherefore if our clamorous conscience, like some sharp fang'd officer, arrests us at God's suit, let us put in bail, two subsidue virtues, Faith, and Repentance ; and so stand the trial: the Law is on our side, the Law of grace is with us, and this Law is his that is our Advocate ; and he is our Advocate, that is our Judge ; and he is our Judge, that is our Savior ; even the head of our selves, Jesus Christ.

For the first of these; do but repent, and God will pardon thee, be thy sins never so many, and innumerable for multitude, never so heinous for quality and magnitude, Isa. 55.7. Ezek. 18. & 33.17. Yea, sins upon Repentance are so remitted, as if they had never been committed: I have put away thy transgressions as a cloud, and thy sins as a mist, Isa. 44.22. and what by corruption hath been done, by repentance is undone, as the former examples, and many other, witness. Come and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow, Isa. 1.18. yea whiter; for the Prophet David laying open his blood-guiltiness, and his original impurity, useth these words: Purge me with Hyssop, and I shall be clean; wash me, and I shall be whiter than Snow, Psal. 51.7.

And in reason; did he come to call sinners to repentance, and shall he not show mercy to the penitent ? Or, who would not cast his burden upon him, that doth desire to give ease? As I live, saith the Lord, I would not the death of a sinner, Ezek. 18.32. and 33.11.

Section 5.

Ojection. Yea, but I cannot Repent.

Answer. In time of temptation, a man is not a competent Judge in his own case: In human Laws, there is a nullity held of words and actions extorted, and wrung from men by fear: because in such cases, a man is held not to be a free-man, nor to have power or command in some sort, of himself. A troubled soul is like troubled waters, we can discern nothing clearly in it; wherefore (if thou canst) lay aside prejudice, and tell me in cold blood, how it fares with thee at other times, though indeed thy words at present are enough to convince thee: For first, thou findest sin a burden too heavy for thee to bear, which thou didst not formerly; what's the reason? are thy sins more and grea • er? No, but the contrary: for though they appear more, yet they are less; for sin, the more it is seen and felt, the more it is hated; and thereupon is the less. Motes are in a room, before the Sun shines, but they appear only then.

Again secondly, the very complaint of sin, springing from a displeasure against it, shows that there is something i •• thee opposite to sin: viz. that thou art penitent in affection, though not yet in action, even as a child is rational in power, though not in act. Yea more, thou accusest, and condemnest thyself for thy sins; and by accusing our selves, we prevent Satan ; by judging our selves, we prevent God. Neither was the Centurion ever so worthy, as when he thought himself most unworthy: for all our worthiness is in a capable misery; nor does God ever think well of him, that thinks so of himelf. But to let this pass.

Are not your failings, your grief? are they not besides your will? are they not contrary to the current of your desires, and the main bent of your resolutions, and endeavors ? Dost thou determine to continue in the practice of any one sin? Yea, dost thou not make conscience of all God's Commandments, one as well as another; the first table, as well as the second, and the second, as well as the first, Matt. 5.19. Dost thou not grieve • or sins of all sorts, secret as well as known, original, as well as actual, of omission, as well as commission, lesser, ( viz thoughts) as well as greater: yea, as well for the evil which cleavs to thy best works, as for the evil works, Rom. 7.21. and as heartily and unsaignedly desire that thou mayest never commit it, as that God should never impute it? 2 Tim. 2.19. Dost thou not fear to displease him, not so much because, he is just to punish, as for his mercy and goodness sake ; and more fear the breach of the Law, than the curse ? Dost thou not love rather to be, than seem or be thought good ; and seek more the power of godliness, than the show of it? Job 1.1. If so, well may Satan, and thine own conscience accuse thee of impenitency, and unbelief; but Christ thy Judge never. Yea, then, notwithstanding your failings, you may say with David, I have kept thy Word, Psal. 18.21.22.23. for though this be not such a measure of keeping as the Law requireth ; yet it is such a keeping, as God in Christ accepteth: for suppose thy knowledge is still small, thy faith weak, thy charity cold, thy heart dull, and hard, thy good works few and imperfect, and all thy zealous resolutions easily hindered and quite overthrown with every small temptation: yet God that worketh in us both the will and the work, will accept the will for the work ; and that which is wanting in us, Christ will supply with his own righteousness : He respecteth not what we can do, so much as what we would do; and that which we would perform, and cannot, he esteemeth it as though it were performed: whereas, take away the will, and all acts (in God's sight) are equal.

As the wicked sin more than they sin, in their desire, so the righteous do more good than they do, in their will to do it. If there be a paratum cor, though there be not a perforatum cor ; a profer of blood, though no expense of blood for the honor of Christ, it is taken for Martyrdom, as Origen testified of one: Non ill Martyrio, sed Martyrium illi defuit. I know thy poverty, but thou art rich, saith the Spirit to the Church of Smyrna: poor in thy condition, rich in thy affection to goodness: Facultas secundum voluntatem, non voluntas secundum facultatem estimanda est ; God esteems our charitable beneficence, not only secundum quod habemus, but secundùm quod tribuere velimus. We are charged to forsake all houses, lands, friends, liberties, lives, for Christ ; yet many dy with houses, lands, and riches, in their possession, whom Christ receives and Crowns in Heaven, because they did part with all secundùm animae preparationem : What we would have done, shall be reckoned to us, as done; we do it quoad conatum, though non quoad effectum? In like manner God taketh a heart desirous to repent and believe, for a penitent and believing heart; volens & dolens, The vehement desire of godly sorrow, or a sorrow because we cannot sorrow, goes for godly sorrow with God: so that to sigh and grieve for what we cannot do, is to come short, and yet to do it too: for God likes the will so well, that in his Son what we would do, is in acceptance done, 2 Cor. 8.12. which textone brings in thus: O! what an unspeakable comfort was this cordial verse to my afflicted soul; And well it might •• for if we hate our corruptions, and strive against them, they shall not be counted ours. It is not I (saith Paul) but sin that dwelleth in me: Rom. 7.20 for what displeaseth us, shall never hurt us; and we shall be esteemed of God, to be what we love, and desire, and labor to be.

The comfort of this doctrine is intended, and belongs to troubled consciences, and those that would fain do better : but let no presumptuous sinners meddle with it; for what hast thou to do to take (I say not the children's bread to eat. Matth. 15.20. but even) the least parcel of God's Word into thy mouth? seeing thou hatest to be reformed, Psal. 50.16.17. But if thou beest a weary and heavy laden sinner: thou mayest comfort thyself • hu • : I do hateful things, but I hate that I do; I break the Law, but yet I love the Law, as holy, just, and good: Flesh is in me, but I am not in the Flesh : I must not fix mine eyes only upon mine own resistance, or failings, but on God's assistance and acceptance in his Son, by which I shall be able to leap over all walls and impediments, Psal. 18.29. The Law is given, that Grace may be required; Grace is given, that the Law may be fulfilled: by us, evangelically, for us, by Christ (whose righteousness is ours) perfectly, as Saint Augustine speaks. The Law is a gloss to show us our spots, the Gospel a fountain to wash them away. Wherefore cast not both thine eyes upon thy sin, but reserve one, to behold the remedy : look upon the Law to keep thee from presumption, and upon the Gospel, to keep thee from despair.

Canst thou not aggravate thine own sins, but thou must extenuate, and call in question God's mercy, and Christ's all-sufficiency, spoil him of his power and glory? Though the grievousness of our sins should increase our repentance, yet they should not diminish our faith, and assurance of pardon, and forgiveness. As the plaster must not be less than the sore, so the ten • must not be bigger than the wound. It was a sweet and even cours which Saint Paul took, who when he would comfort himself against corruption, and evil actions, Rom. 7.20. then; not I, but sin dwelling in me: when he would humble himself, notwithstanding his graces, then; not I, but the grace of God in me, 1 Cor. 15.10.

Section 6.

Objection. But I am not worthy the least mercy, I have so often abused it, and so little profited by the means of grace.

Answer. I think so too, for if thou refusest the offe • of mercy until thou deservest it, woe be to thee: But if thou wilt take the right course; renounce the broken reed of thine own free will, which hath so often deceived thee; and put all thy trust in the grace of Christ: The way to be strong in the Lord, is to be weak in thyself, be weak in thyself, and strong in the Lord • and through faith thou shalt be more than a Conqueror. Leav tugging and struggling with thy sin, and fall with Jacob to wrestle with Christ • or a blessing ; and though thyself go limping away, yet shalt thou be a Prince with God ▪ and be delivered from Esau 's bondage. But thou standest upon thine own feet, and therefore fallest so soully: thou wilt like a child, go alone, and of thyself, and therefore ge • rest so many knocks. And thou wouldest accept of a pardon too, if thou mightest pay for it : but God's mercies are free, and he bids thee come and buy without silver, and without price; or else he says, thou and thy money perish. Thou wouldest go the natural Way to work, What shall I do to inherit eternal life? but it is impossible to inherit it by anything that we can do; for all our righteousnesses are as filthy rags, Isa. 64.6. Yea, if our doings could have done i • , Christ died in vain ; whereas, if Christ had not died, we had perished, every mothers child of us, 1 Cor. 15.22. and 2 Cor. 5.14, 15. Ephes. 2.1. Colos. 2.13. Ezek. 18.4. John. 11.50. Rom. 5.6.8. and 14.9. 1 Cor 15.3. Matth. 18.11.

O • ool ? dost thou not know that our sins are his sins, and his righteousness, our righ • eousness: Ier. 23.6. Psal. 4.1. and that God esteems of Faith above all other graces, deeds, or acts of thine? as what did our Savior answer, when the people asked him, What shall we do that we might work the works of God? The work of God is, that ye believe on him whom he hath sent, John. 6.28, 29. and yet thou talkest of thy worthiness, and thou takest this for humility too, but it is pride ; for if thou wouldest deny thyself, and be nothing in thine own eyes, renounce thine own righteousness, and wholly and only rest on thy Savior Jesus Christ for thy salvation; thou wouldest not hope the more in regard of thine own worthiness, nor yet doubt in respect of thine own unworthiness: But thou wouldest first be worthy, and deserve of God; and then accept of Christ, and deserve Christ at God's hands, by thy good works, and graces: which pride of thine, and opinion of merit, is a greater sin then all thy other sins which thou complainest of: and except you do abandon it, and wholly rely upon the grace, and free mercy of God for salvation, Christ shall profit you nothing, Gal. 2.16. and 5.1. to 7. Colos. 3.11. for nothing is available to salvation, but faith, which worketh by love, Gal. 5.6. whence it is called righteousness through faith, ver. 5. Faith is the sta • fe, whereupon we stay our selves, in life and death; by faith we are blessed, Gal. 3.9. by faith we rejoice in tribulation, Rom. 5.2. by faith we have access unto God, Ephes. 3.12. by faith we overcome the world, 1 John 5.4. the fl • sh, Gal. 5.24. and this is the shield whereby we quench the fiery darts of Satan, and resist his power, Ephes. 6.16. Yea, whosoever seeks to be justified by the Law, they are abolished from Christ, and f • ln from grace, Gal 5.4. Stand fast therefore in the liberty, wherewith Christ hath made us free, and be not tangled again with the yoke of bondage. And say, Lord we are not worthy to be servants, and thou makest us sons ; nay, heirs, and co-heirs with thee, of everlasting glory.

Objection. I grant the Lord is merciful and gracious, slow to anger, and abundant in goodness and truth, forgiving iniquity, transgression, and sin : but he is just, as well as merciful, and therefore he will not acquit the wicked Exod. 34.6.7. but reward them according to their works, Revel. 20.12.13. and 22.1 • .

Answer. He will therefore pardon all thy sins, (if thou unfeignedly repent and wholly rely upon Christ for thy salvation by a lively saith ) because he is just: for as the Lord cannot in justice let sin go unpunished (for the wages of sin is death Rom. 6.23. Death in the person, if not •• the surety; and therefore hath punished the sins of all men, either in his Son, or will thoroughly punish them in the parties themselves ) so the same justice will not admit, that the same sins should be twice punished ; once in our Savior, and again, in the faithful: or that a debt once paid, should be required the second time, 1 John. 1.9. Now that Christ hath sufficiently satisfied for all the sins of the faithful, and paid our debt even to the utmost farthing, it is evident by many places of Scripture, as Isa. 53.4.5. 2 Cor. • .21. Heb. 9.26. 1 Pet. 2.24. Rom. 3.25.26. 1 John. 1.7.9. and sundry others.

Are we bound to perform perfect obedience to the Law? be performed it for us : were we for disobedience subject to the sentence of condemnation, the curse of the Law, and death of body and soul? he was condemned for us, and bore the curse of the law; he died in our stead an ignominious death; did we deserve the anger of God ? he endured his fathers wrathful displeasure, that so he might reconcile us to his father, and set us at liberty. He that deserved no sorrow felt much, that we who deserved much might • eel none: and by his wounds we are healed, Isa. 53.5. Adam eat the Apple, Christ paid the price. In a word, whatsoever we owed, Christ discharged ; whatsoever we deserved, he suffered; if not in the self same punishments: (for he being God could not suffer the eternal torments of Hell ) yet in proportion, the dignity of his person (being God and Man ) giving value unto his temporary punishments, and making them of more value and worth, than if all the world should have suffered the eternal torments of Hell : for it is more for one that is eternal to die, than for others to die eternally. Therefore was the Son of God made the Son of man, that the Sons of men might be made the Sons of God ; and therefore was he both God and man : lest being in every respect God, he had been too great to suffer for man; or being in every respect man, he had been too weak to satisfy God.

Seeing therefore our Savior Christ hath fully discharged our debt, and m • de full satisfaction to his Fathers justice : God cannot in equity exact of us a second payment, no more than the Creditor may justly require that his debt should be twice paid; once by the Surety, and again, by the Principal.

Again secondly, it is the Lord's Covenant made with his Church, and committed to writing, Ier. 31.34. Heb. 10.16, 17. Psal. 32.10. Isa. 55.7. Ezek. 18.21, 22, 23. and 33.11. M • l. 3.17. Confirmed and ratified by his seals, the Sacraments ; together with his Oath, that there might be no place left for doubting: for, God willing more abundantly to show unto the Heirs of promise, the stableness of his counsel; bound himself by an oath, that by two immutable things, wherein it is impossible that God should lie, we might have strong consolation, as the Apostle speaks, Heb. 6.17.18.

And lest the afflicted conscience should object, that he entered into covenant, and made these promises to the Prophets, Apostles, and holy men of God ; but not to such heinous and rebellious sinners, who have most justly deserved, that God should pour out upon them the Vials of his wrath, and those fearful punishments threatened in the Law: All the promises made in the Gospel are general, indefinite, and universal, excluding none that turn from their sins by unfeigned repentance, and believe in Christ Jesus, testing on him alone for their salvation, as appears, Isa 55.1. Ezek. 33.11. Mark. 16.16. John. 3.14, 15, 16.36. and 6.37.40. Act. 10.43. 1 John. 2.1. Neither is there any limitation or exception of this or that sin; for be they never so grievous and manifold, yet if we perform the condition of faith and repentance, they cannot debar us from receiving the benefit of God 's mercy, and Christ 's merits, as appears, Isa. 1.18. Titus 2.14. 1 John. 1.7.9.

And therefore unless thou conceivest of God, that he is unjust in his dealing, untrue in his Word, a covenant-breaker; yea, a perjured person, (which were most horrible blasphemy once to imagine,) thou must undoubtedly assure thyself, that he will pardon and forgive thee all thy sins, be they in number never so many and innumerable; or in nature and quality never so heinous and damnable: if then turnest unto him by unfeigned repentance, and laiest hold upon Christ by a true and lively faith. For consider, doth the Lord say he will extend his mercy unto all that come unto him? doth he invite everyone ? doth he say I would have all men saved, and none to perish? and dost thou say, nay, but he will not extend his mercy unto me, he will have me to perish, because I am a grievous sinner ? What is this but in effect, and at a distance to contradict the Lord, and give the lie to truth itself.

Indeed God says not, Believe thou John, or Thomas, and thou shalt be saved, but he says, Whosoever believeth, and is baptized, shall be saved, which is as good. And yet thou exceptest thyself, he excludes none; and dost thou exclude one, and that one thyself? He would have all men saved, and thou comest in with thy exceptive, All but me ; Why thee? a precious singularity, but beware of it: For whereas others that believe not the threatenings, flatter away their souls in a presumptuous confidence ; thou by not believing the promises, wilt cast away thine, in a sullen prodigious desperateness, if thou take not heed. For infidelity on both sides is the cause of all, of presumption in them, of despair in thee, of impiety in everyone.

But be better advised, believe the Lord who never brake his Word with any soul. Thou wilt give credit to an honest man 's bare word, and hast thou no affiance in the merciful promises of God, past to thee by Word, Oath, Seals, Scriptures, Sacraments, the death of his own Son, and (I presume) the Spirits testimony, if not now, yet at other times: take heed what thou dost, for certainly nothing offends God more, then the not taking of his Word.

Section 7.

Objection. I know well that Christ is the end of the Law for righteousness, unto everyone that believeth, Rom. 10.4. But I want faith.

Answer. This is the objection I expected: (for the true Christian is as fearful to entertain a good opinion of himself, as the false is unwilling to be driven from it). But is it so? or doth Satan only tell thee so? I know it is not so, I know that thou believest with some mixture of unbelief, and that this is but a slander of Satan's ; for as Satan slandereth us to God, Job 1.9. and God to us, Gen. 3.4.5. so he slandereth us to our selves, Job 16.9. But least thou shouldest think I slander Satan ; know, that you believe, even whiles you complain of unbelief: for as there could be no shadow, if there were no light, so there cannot be this fear, where there is no faith. They that know not Christ, think it no such great matter to loose him. But if God once say, this is my Son, Satan will say, if thou he the Son of God, Matth. 3.17. and 4.3. That Divine testimony did not allay his malice, but exasperate it. Neither can the happy building of, Lord I believe, stand without that columne to under-prop it, Help thou mine unbelief. And he that doubt • not of his estate, his estate is much to be doubted of; doubting and resolution are not meet touch-stones of our success: a presumptuous confidence commonly goes bleeding home, when an humble fear returns in triumph. As it fared between the Philistines and Israel, 1 Sam. 17.10.11. The Philistines and Goliath were exceeding confident of the victory, but Saul, and all Israel much discouraged, and greatly afraid: yet Israel got the victory, and the Philistines with their great Goliath were overcome, ver. 51.52. They that are proudly secure of their going to heaven, do not so frequently come thither, as they that are afraid of their going to hell.

As it is in this world for temporal things, so for the World to come i • spiritual things; Cantant paupers, lugent divites; poor men sing, and rich men cry. Who is so melancholy, as the rich worldling? and who sings so merry a note, as he that cannot change a groat ? so they that have store of grace, mourn for want of it; and they that indeed want it, chant their abundance. But the hopes of the wicked fail them when they are at highest, whereas God's Children find those comforts in extremity, which they durst not expect.

As there is nothing more usual, than for a secure conscience to excuse when it is guilty: so nothing more co • mon than for an afflicted conscience to accuse, when it is innocent; and to lay an heavy burden upon itself, where the Lord giveth a plain discharge : but a bleeding wound is better than that which bleeds not. Some men go crying to heaven, some go laughing and sleeping to hell. Some consciences as well as men, lie speechless before departure: they spend their days in a dream, and go from earth to hell, as Jonah from Israel towards Tarshish, fast a sleep. And the reason is, they dream their case is passing good, like a man which dreams in his sleep that he is rich and honorable, and it joys him very much, but awaking, all is vanished like smoke. Yea, they hope undoubtedly to go to heaven, as all that came out of Egypt hoped to go into Canaan, and inherit the blessed promises: when only Caleb and Joshua did enter, who provoked not the Lord. And the reason of this reason is, whereas indeed they are Wolvs, the Devil and their own credulity persuades them that they are Lambs.

The Philosopher tells us, that those Creatures which have the greatest hearts, as the S • t • g, the Do, the Hare, the • oney, and the Mouse, are the most fearful: and therefore it may be; God refusing Lions, and Eagles, the King of Beasts, and Queen of Birds ; appointed the gentle Lamb, the fearful Dove for his sacrifices. A broken and contrite heart O God thou wilt not despise, Psal. 51 17. And sure I am Christ calls to him, only w • ary, and heavy-laden sinners, Matth. 11.28. not such as feel no want of him, Mark. 2.17. and will fill only such with comfort, as hunger and thirst after righteousness ; not such as are in their conceit righteous enough without him, Luk. 1.53. Matth. 15.24. And yet it is strange, (yea, a wonder) to see how many truly humbled sinners, who have so render conscience • that they dare not yield to the least evil, for the worlds goods, and refuse no means of being made better; turn every probation into reprobation, every dejection into rejection, and if they be cast down, they cry out • they are cast away: who may fitly be compared to Artemon in Plutarch, who when ever he went abroad, had his • ervants to carry a Canopy over his head, least the heavens should fall and crush him: or to a certain foolish melancholy Bird, which (as some tell) stands always but upon one leg, least her own weight should sink her into the Center of the Earth ; holding the other over her head, least the Heavens should fall.

Yet be not offended, I cannot think the worse of thee; for good is that fear which hinders us from evil acts, and makes us the more circumspect. And God hath his end in it, who would have the sins to die, but the sinner to live.

Yea, in some respect thou art the better to be thought of, or at least the less to be feared, for this thy fear: for no man so truly loves, as he that fears to offend ; as Salvianus glosses upon those words, Blessed is the man that feareth always : And which is worth the observing, this fear is a commendation often remembered in holy Scripture •• as a special and infalible mark of God 's Children : as for example, Job (saith the holy Ghost) was a just man, and one that feared God, Job. 1.1. Simeon a just man, and one that feared God, Luk, 2.25. Cornelius a devout man, and one that feared God, Acts 10.2. And so of Father Abraham, a man that feared God, Gen. 22.12. Joseph a man who feared God, Gen. 42.18. The Mid-wives in Egypt feared God, Exod. 1.17. So that evermore, the fearing of God (as being the beginning of wisdom ) is mentioned as the chief note, which is as much as to say, if the fearing of God once go before, working of righteousness will instantly follow after, according to that of the wise man: He that feareth the Lord, will do good.

And this for thy comfort, when Mary Magdalene sorrowed, and wept for her sins, Luke 7, 50. Christ tells her, Thy faith hath made the whole : intimating, that this weeping, this repenting faith, is faith indeed : And the like to the Woman with the bloody issue, who presuming but to touch the hem of his garment, fell down before him with fear and trembling, Mark 5.27. to 35. And that humble Canaanite, Matth. 15.22. to 29. And that importunate blind man, Luke 18.38. to 43. As if this humble, this praying faith, were only the saving faith. Neither can thy estate be bad, for as Saint Ambrose told Monica weeping for her seduced Son, Fieri non patest, ut filius istarum lachrymarum pereat : It cannot be, that the son of those tears should ever perish

Wherefore lift up thyself thou timorous fainting heart, and do not suspect every spot for a plague token ; do not die of a mere conceit: for as the end of all motion is rest, so the end of all thy troubles shall be peace : even where the days are perpetual Sabbaths, and the diet undisturbed feasts.

But as an empty vessel bung'd up close, though you throw it into the midst of the Sea, will receive no water, so all pleas are in vain to them that are deas'ned with their own fears : for as Mary would not be comforted with the sight and speech of Angels, no not with the fight and speech of Jesus himself, till he made her know that he was Jesus ; so until the holy Spirit sprinkleth the conscience with the blood of Christ, and sheddeth his love into the heart, nothing will do. No creature can take off wrath from the conscience, but he that set it on. Wherefore, the God of peace give you the peace of God which passeth all understanding. Yea, O Lord, speak thou Music to the wounded conscience, Thunder, to the feared; that thy justice may reclaim the one, thy mercy relieve the other, and thy favor, comfort us all, with peace and salvation in Jesus Christ.

Section 8.

But secondly, if this will not satisfy, call to thy remembrance the time past, and how it hath been with thee formerly, as David did in thy very case, Psalm 77.2. to 12. And likewise Job, Chapter 13. for as still waters represent any object in their bottom clearly, so those that are troubled, or agitated, do it but dimly, and imperfectly. But if ever thou hadst true faith begotten in thy heart, John. 1.13. by the ministry of the Word, Romans 10.17. I am. 1.18.21. and the Spirits powerful working with it, John. 3.3, 5, 8. whereby thine heart was drawn to take Christ, and apply him a Savior to thine own soul; so that thou wer • forced to go out of myself, and rely wholly and only on his merits: and that it further manifested itself by working a hatred of sin, and an apparent change in thy whole life, by dying unto sin, and living unto righteousness ; and that thou hast not since, returned to thine old sins, like the Dog to his vomit : if it hath sometime brought forth in thee, the sweet fruit of heavenly and spiritual joy ; if it hath purified thine heart in some measure from noisome lusts and affections ; as secret pride, self-love, hypo • risie, carnal confidence, wrath, malice, and the like: so that the spirit within thee sighteth against the flesh. If thou canst now say, I love the godly, because they are godly, 1 John. 3.14. and hast an hungering after Christ, and after a greater measure of heavenly and spiritual graces, and more lively tokens of his love and favor communicated unto thee: My soul for thine, thou hast given false evidence against thyself ; for as in a gloomy day there is so much light whereby we may know it to be day, and not night ; so there is something in a Christian under a cloud, whereby he may be discerned to be a true believer, and not, an hypocrite. But, to make it manifest to thyself, that thou art so.

Know, first, that where there is any one grace in truth, there is everyone in their measure. If thou art sure thou hast love, I am sure thou hast faith: for they are as inseparable, as fire and heat, life and motion, the root and the sap, the Sun and its light : and so of other graces. Or, dost thou feel that Christ is thy greatest joy, sin • hy greatest sorrow; that when thou canst not feel the presence of the spirit in thy heart, thou goest mo • rning, notwithstanding all other comforts? Assuredly as that holy Martyr said, if thou wert not a wedding Child, thou couldest never so heartily mourn for the absence of the Bridegroom. Thus I might go on, but a few Grapes will show that the Plant is a Vine, and not a Thorn. Take but notice of this, and several graces will one strengthen another, as stones in an Arch. As for example, Master Peacock, Fellow of a House, being afflicted in conscience, (as thou art) and at the point of despair; when some Ministers asked whether they should pray for him, answered, By no means do no so dishonor God, as to pray for such a Reprobate as I am: but his young Pupil standing by, said▪ (with tears in his eyes) Certainly a Reprobate could never be so tender of God's dishonor ; which he well considering, was thereby comforted and restored: when neither he with his learning, nor any other Ministers with their sage advice, could do any good.

Again secondly, if ever thou hadst true faith wrought in thy heart, be not discouraged; for as the former graces show, that thou hast with Mary made choice of that better part, which shall never be taken from thee: So this grace of faith is Christ 's wedding Ring, and to whomsoever he gives it, he gives himself with it ; we may lose the sense, but never the essence of it: It may be eclipsed, not extinguished: Fides concussa, non excussa: The gifts and calling of God are without repentance : as it is, Rom. 11.29. Friends are inconstant, riches, honors, pleasures, are inconstant; the world is inconstant, and life itself is inconstant; but I the Lord change not, Malachi 3.6.

In a swound the soul doth not excercise her functions ; a man neither hears, nor sees, nor feels, yet she is still in the body. The Frantick man in his mad fits, doth not exercise reason ; yet he hath it: he loseth the use for a time, not the habit. Yea, a sober man hath not always • • he use of his senses, reason, and understanding, as in his s • eep: shall we therefore conclude that this man is senseless, unreasonable, and without understanding? it were most absurd: for if we have 〈◊〉 but a while, our argument will appear manifestly • als • .

Trees (and so we are fitly called) be not de • d in Winter, (which resembles the tune of adversity ) because the sap is shut up in the root ; and confined thither by the cold frosts, that they cannot show themselv • in the production of leaves and fruits : for by experience we know, that for the present they live, and secretly suck nourishment out of the earth ; which maketh them spring and revive again, when Summer coms: Yea, eve • whiles they are grievously shaken with the winds, and nipped with cold frosts, they are not hurt thereby; but contrarily they take deeper root, have their worms and cankers killed by it; and so are prepared, & made fit to bring forth more fruit, when the comfortable Spring approaches, and the sweet showers, and warm Sun-beams fall and descended upon them. Elementary bodies, lighten and darken, cool and warm, die and revive, as the Sun presents, or absents itself from them, And is not Christ to our souls the only Sun of reghteousness, and fountain of all comfort ? so that if he withdraw himself but a little, we become like plants in the Winter, quite withered • yea, in appearance stark dead : or like Trees void both of leaves and fruit: though even then there remains faith in the heart, as sap in the root, or as fire raked up in the ashes.

Which faith, though it be not the like strong, yet it is the like precious faith to that of Abraham's : whereby to lay hold, and put on the perfect righteousness of Christ. The Woman that was diseased with an issue, did but touch, and with a trembling hand, and but the hem of his garment, and yet went away both healed, and comforted.

Well might I doubt of my salvation, says Bradford, feeling the weakness of my faith, love, hope, &c. if these were the causes of my salvation: but there is no other cause of it; or, of his mercy, but his mercy. Wherefore hast thou but a touch of sorrow for sin, a spark of hope, a grain of faith in thy heart? thou art safe enough. The Anchor lieth deep, and is not seen, yet is the stay of all.

But thou dreamest of a saith without doubting, which some doting by boast they have: but as no righteousness can be perfect without sin, so no assurance can be perfect without doubting : Take the evenest balances, and the most equal weights ; yet at the first putting in, there will be some in-equality ; though presently after they settle themselves in a 〈…〉 is a cloud that often hinders the Sun from our eyes, yet it is still a Sun ; the vision or feeling of this comfort may be sometime suspended, the Union with Christ is never dissolved.

An usual thing with believers to have their ebbing and flowing, wa • ing and waning, Summer and Winter ; to be sometimes so comfortable and courageous, that we can say with David, Though I were in the valley of death, yet would I fear none ill, Psal. • 3.4. otherwhiles again so de • ded and •• jected in our spirits, that we are like him when he said, One day I shall die by the hand of Saul, 1 Sam. 27.1. Somtimes so strong in faith, that we can overcome the greatest assaults; and with Peter, can walk upon the sw • lling waves: by and by so faint, and brought to so low an ebb, that we fall down even in far less dangers, as Peter began to sink at the rising of the wind, Matth. 14.29.30. And indeed, if the wings of our faith be clipp'd, either by our own sins, or Satan's temptations, how should not our spirits lie groveling on the ground?

Sect. 9.

But thirdly and lastly, (for I h •••• n) suppose thou art at the last-cast, even at the very brink of despair ; and that thy conscience speaks nothing but bitter things, of God's wrath, hell and damnation ; and that thou hast no feeling of faith, or grace; yet know that it is God's use (and I wish we could all take notice of it) to work in, and by contraries: For instance, in creating of the world, he brought light out of darkness, and made all things not of something, but of nothing ; clean contrary to the course of Nature.

In his preserving of it, he hath given us the Rain-bow, which is a sign of rain, as a certain pledge that the world shall never the second time be drowned. He caused Elias his sacrifice to burn in the midst of water • and fe • cheth hard stones out of the midst of thin va • ours. When he meant to bless • Jacob, he wrestled with him as an Adversa • y • even till he lamed him: When he meant to prefer Joseph to the Throne, he •• rew him down into the Dungeon ; and to a golden chain about his neck, he la • ed him with Iron ones about his legs, Thus Christ opened the eyes of the blind, by annointing them with clay and spittle ; more likely to put them out : And would not cure Lazarus till after he was dead, buried, and stunk again; no question, to teach us, that we must be cast down by the Law, before we can be raised up by the Gospel : that we must die unto sin, before we can live unto righteousness: and become fools, before we can • ee truly wise.

In the work of Redemption, he gives life, not by life, but by death, and that a most c •• sed death; making that the best instrument of life, which was the worst kind of death: Optimum seci • instrumentum vitae, quod era • pessimum moriis genus.

In our effectual vo • ation, he calls us by the Gospel, unto the Jews, • stumbling-block, and unto the world mere foolishness : And when it is his pleasure that any should depend upon his goodness, and providence, he makes them feel his anger, and to be nothing in themselves; that they may rely altogether upon him.

Thus God works joy out of fear, light out of darkness ; and brings us to the Kingdom of heaven, by the Gates of hell : according to that 1 Sam. 2. 〈◊〉 • .7. And wherein does thy case differ? He sends his Serfeant to 〈◊〉 thee for thy debt; commands thee and all thou hast to be sold. But why? only to show thee thy misery without Christ, that so thou 〈◊〉 seck so him for mercy : for although he hide, •• is futherly affections ▪ as Joseph once did his brotherly, his meaning is in conclusion to forgive thee every • arthing, Matth. • 8.26, 27.

And dost thou make thy flight sufferings an argument of his displeasure? for shame mutter not at the matter, but be silent: It is not said, God will not suffer us to be tempted at all, but that we shall not be tempted above that we are able to bear, 1 Cor. 10.13. And assure thyself, what ever thy sufferings be, thy faith shall not fail to get the victory ; as oil over-swims the greatest quantity of water you can pour upon it. True, let none presume; (no not the most righteous) for he shall scarcely be saved, 1 Pet. 4.18. yet let him not despair, for he shall be saved, Rom. 8.35.

Only accept with all thankfulness the mercy offered, and apply the promises to thine own soul: for the benefit of a good thing, is in the use; wisdom is good, but not to us, if it be not exercised; cloth is good, but not to us, except it be worn, the light is comfortable, but not to him that will live in darkness: a preservative in our pocket, never taken, cannot yield us health, nor bags of money being ever sealed up, do us any pleasure; no more will the promises, (no nor Christ himself, that only summum bonum ) except they are applied : Yea, better there were no promises, than not applied. The Physician is more offended at the contempt of his Physic in the Patient, than with the loathsomeness of the disease. And this I can assure thee if the blood of Christ be applied to thy soul, it will soon sta • ch the blood of thy conscience ; and keep thee from bleeding to death, 1 John. 1.7.

But secondly, instead of mourning continually as the tempter • ids thee; rather rejoice continually as the Apostle bids thee, 1 Thes. 5.16. Neither think it an indifferent thing, to rejoice, or not to rejoice; but know that we are commanded to rejoice, to show that we break a commandment if we rejoice not : Yea, we cannot believe if we rejoice not; for • aith, in the commandments breeds obedience ; in the threatenings, fear; in the promises, comfort. True, thou thinkest thou dost well to mourn continually; yea, it is the common disease of the innocentest souls: but thou dost very ill in it: for, when you forget to rejoice in the Lord, then you begin to muse, and after to fear, and after to distrust, and at last to despair: and then every thought seems to be a sin against the holy Ghost. Yea, how many sins doth the afflicted conscience record against it self; repo • ting for breaking this commandment, and that commandment ; and never repenteth for br ••• ing this commandment, rejoice evermore.

But what's the reason? Ignorance • thou thinkest thyself poor and miserable, and only therefore thinkest so, because thou knowest not thy riches and happiness in Ob •• st: for else thou wouldest say with the Prophet Habbakuck, in the want of all other things, I will rejoice in the Lord, I will joy in the God of my salvation, Habbak. 3.17, 18. Thou wouldest 〈◊〉 that thy name is written in the book of life, as our Savior injoines, Luk. 10.20. though thou h • dst nothing else to rejoice in.

But it is nothing to be blessed, until we understand our selves to be so; wherefore

Thirdly, wait God's leisure with patience, and hold fast to him in all pressures: Time (saith Seneca) is the best Physic for most diseases, for the body, and so likewise for the soul: if it be an afflicted conscience, waiting God's leisure for the assurance of his love, is the best remedy: and so in all other cases.

Section. 10.

Ob. Bu • when will there be an end of this long disease? this tedious affliction ? this heavy yoke of bondage? &c.

Answ. It is a sign of cold love, scarce to have begun to suffer for Christ and presently to gape for an end. It was a far better speech of one, Lord, give me what thou w • lt, as much as thou wilt, when thou wilt. Thou ar • God's Patient, prescribe not thy Physi • ian. It is the Gold-Smiths skill to know how long his gold must be in the Crusible, neither takes he it out of that hot bath, till it be sufficiently purified.

What if the Lord for a time forbear coming, as Samuel did to Saul ; that he may try what is in thee? and what thou wilt do, or suffer for him, that hath done and suffered so much for thee? as why did God set Noah about building the Ark an hundred and twenty years, when a small time might have finished it? It was for the trial of his patience. Thus he led the Israelites in the deserts of Arabia forty years ; whereas a man may travel from Ramesis in Egypt, to any part of Canaan in forty days: this God did to prove them, that he might know what was in their hearts, Deu. 8.2. He promised Abraham a son in whom he should be blessed; this he performed not, in t • irty years after. He gave David the Kingdom, and anointed him by Samuel, yet was he not possessed of it in many years: 〈◊〉 so much that he said, Mine eyes fail for thy Word, Psal. 119.123. Joseph hath a promise that the Sun and Moon should do him reverence, but first he must be bound in the Dungeon. This God doth to try us, for in these exigence we show o • r selves, and our dispositions.

What saith God to his people in their misery? Psal. 75. When I see convenient time, I will execute judgment, ver. 2. he doth not say, when you think the time convenient. Let us tarry a little the Lord's leisure, diliverance will come, peace will come, joy will come ; in mean while to 〈◊〉 ••• ient in misery, makes misery no misery.

Again secondly, he may delay his coming for other ends of greater consequence, Martha and Mary send to Christ, as desiring him to come and res •• re Lazarus their sick brother to health, John. 11.3. expecting him without delay, now he loved both Martha and her Sister, and Lazarus ▪ 〈◊〉 ▪ 5. yet he neglects coming for many days, lets him die, be put in the grave until he stank; but what of all this? he that would not rest • re 〈◊〉 Lazarus to health, restored dead Lazarus to life; which was a grea • e •• ••• cy than they either did, or durst ask. Neither did this only increase 〈◊〉 joy, and thankfulness, give them occasion ever after to believe, and 〈◊〉 above and against all hope : but it made many of the Jews believe in him, which before did no • , ver. 45.

Thirdly and lastly, he delays thee the longer, that when he coms, he 〈10 letters〉 may bring with him the greater recompense of reward: for he will comfort us according to the days we have been afflicted, and according to the years that we have seen evil, Psal. 90.15.

Neither will he stay over-long, for behold, saith he, I come quickly, and my reward is with me; to give every man according as his works shall be, Rev. 22.12. and suffering is accounted none of the meanest works. So that the harder the conflict, the more glorious the conquest. Wherefore hold out yet a little, and help shall not be wanting to the combatants; nor a crown to the conquerors. Yea, fight to the last minute, for the eye of thy Savior is upon the; if thou faint, to cheer thee; if thou stand to it, to second thee; if thou conquer, to crown thee; whereas no combat, no conquest; no conquest, no triumph.

Object. But my sufferings are so great, that if they continue, I shall never be able • o hold out.

Answ. True, if thou trustest to thine own strength; for perseverance is the gift of God; yea, it is he that worketh in us both to will and to do at his good pleasure, Phil. 2.13. For first, man's will is a fugitive Onesimus, and God must call home that runagate, subdue that rebel, before we can choose that which is good. Neither when we have begun, can we continue: perficit qui efficat, He that begun a good work in us, will perform it, Phil. 1.6. Jesus is the founder and finisher of our faith, Heb. 12.2 Neither can we of our selves suffer for him: Datur pati, it is given to us to suffer for his sake, Phil. 1.29. Without me ye can do nothing, John. 15.5. not parum, but nihil ; But in him, and through him, all things. I can do all things through him that strengthens me, Phil. 4.13. In our selves we are weak Captives, in him we are more than Conquerors, Rom. 8.37. Whence it is, many sick men undergo patiently such pressure •• as when they were in health, they would not have believed they could have born.

The truth of grace (be the measure never so small) • s always blest with perseverance: because that little is • ed with an everlasting spring. Yea, if grace but conquer us first, we by 〈◊〉 shall conquer all things else, whether it be corruptions within us, or temptations without us: for as the fire which came down from heaven in Elias time, licked up • all the water, to show that it came from God; so will this fire spend all our corruptions: No affliction without, or corruption within, shall quench it. Wherefore do but thy endeavor to hold out, I mean with patience 〈◊〉 that Spirit which came in the likeness of a Dove, will not come but 〈◊〉 Dove, ) and pray for divine assistance, this sadness shall end in gladne •• ▪ this sorrow, in singing.

But above all; pray unto God, for Prayer is the key of heaven, as 〈◊〉 Austin terms it; and the hand of a Christian, which is able to reach from Earth to Heaven, and to take forth every manner of good gift out of 〈◊〉 Lord's Treasury. Did not Elias by turning this K • y one way, lock up the whole Heaven from raining for three years and six months ; and another while by turning the same Key of prayer, as much another way, in the turning of a hand, unlock all the doors and windows of heaven, and set them wide open, that it rained, and the earth brought forth her fruit.

Yea, as all Samsons strength lay in his hair, so all our strength lieth in Prayer: Prayers and tears are the Churches Armor, Prayers and patience her weapons ; and therefore when Peter was imprisoned by cruel Herod, the congregation joined their forces to pray for him; and so brake his chains, blew open the Iron Gates, and fetched him out, Act. 12.4. to 18. Arma Christianorum in adversis, alia esse non debent quam patientia, & precat •• saith Salmeron.

Yea, prayer is so powerful, that it commandeth all things in Heaven and Earth: It commandeth all the four Elements, Air, I am. 5.17.18. Fire, Ecclesiasticus 48.3. Dan. 3.27. Water, Exod. 14.21. and 15.25. Earth, Num. 16.31.32.33. Nay, the Prayer of one devou • man, is able to co • quer an host of enemies in battle, Exod. 17.11. What shall I say? it hath made the Sun stand still in the Firmament one while, go back another; fetch fire and hail-stones from heaven, thrown down the walls of Jericho, subdued Kingdoms, stopped the mouths of Lions quenched the violence of fire, &c. Yea, Prayer is so potent, that it raiseth the dead, 1 King. 17.21. overcometh Angels, Gen. 19.22. casteth our Devils, Matth. 17.21. and that which is yet more wonderful, overcometh him that cannot be overcome ; and mastereth even God himself: for doth not the Lord say to Moses, let me alone? And Moses would not let him alone, till he had obtained his petition, Exod. 32.10.14. And again to Jacob, wrestling with him, let me go : and Jacob would not let him go, until he had prevailed, Gen. 32.16.

Wherefore, Pray upon all occasions and that without doubting: say not to God, as the Leper said to Christ, If thou wilt, thou canst make me clean: for he both can, and will, as that very text, Matth. 8.2, 3. proves. Yea, I would to God we were but so willing, as he is, for he desires to be desired: Neither hath he his own will, except we have ours. Christ doth ask no more of us, but only that we would vouchsafe to ask him. True, the fainting heart that hath waited some time, may with the Psalmist mutter out some such speech, as this, Hath God forgotten to be gracious? Psal. 77.9. But if he forgets any of his, he hath lost his old wont▪ for who can nominate one that ever came to Christ with any lawful suit, that received a repulse? Who ever asked anything of him which was profitable for him to receive, and did not obtain his suit? Did not the sick ever receive their health? The lame, their limbs? the blind their fight? Did ever any sinner implore the forgiveness of his sins, which did not receive full remission and pardon? Yea, did not this our gracious King and Redeemer, prevent his poor miserable subjects with his grace, in giving, before • hey had the grace to ask; or more then they desired? The sick of the Pal ••• asking but cure of his disease, received not only that, but the remission of his sins also▪ Matth. • . Zacchaeus desired but to see his face, he became his guest; and gave him salvation to boot, Luk. 1 • . The Woman of Samaria requested but elementary and common water, he offered unto her the water of life, John. 4. The people followed him to be fed by miracle with corporal food, he offered unto them the bread of life, John. 7. The poor blind man desired but his bodily sight, Christ illuminated the eye of his soul, John. 9.

Neither hath honors changed manners with him, as is usual amongst men; for he is a God immutable in goodness, and without change, or shadow of turning, I am. 1 17. so that if thou speak, he will hear; and answer thy suit in supporting thee: so that thou shalt be sure to persevere, and hold out unto the end.

Section 11.

Object. But I have no evidence of divine assistance, nor can I pray for it to purpose.

Answ. We have the presence of God's Spirit, and grace many times, and feel it not ; yea, when we complain for want of i • , (as Pilate asked Christ what was true • h, when the truth stood before him). The stomach finds the best digestion, even in sleep, when we least perceive it; and whiles we are most awake, this power worketh in us, either to further strength, or disease, without our knowledge of what is done within; and on the other side, that man is most dangerously sick, in whom nature decays without his feeling, without his complaint. To know our selves happy is good; but woe were to us Christians, if we could not be happy, and know it not. As touching Prayer, everyone is not so happy as S • even was, to be most fervent when they are most in pain; yea, many in time of sickness (by reason of the extremity of pain) can hardly pray at all: whence Saint James wisheth us in affliction, to pray our selves; but in case of sickness, to send for the Elders : that they may, as those in the Gospel, offer up the sick person to God in their prayers, being unable to present their own cas • , I am. 5.13.14.15. Yea, it were miserable for the best Christian, if all his former Prayers and Meditations did not serve to aid him in his last straights, and meet together in the Center of his extremity; yielding, though not sensible relief, yet secret benefit to the soul: whereas the worldly man in this case, having not laid up for this hour, hath no comfort from God, or from others, or from himself.

Besides, thou art happy in this, there is not the poorest and meanest of God's Children, but as he hath the benefit of Christ's intercession in heaven, Rom. 8.34. John. 16.26. so hath he also the benefit of the Prayers of all the Saints on Earth : we have the graces and gifts, each of other in common.

Yet, because thine own Prayer is most proper; and seeing it is the minds Ambassador t • God, and never faileth of success, if it be fervent▪ (as if our prayers want success, they want heart, their blessing is according to their vigor ) pray that thou mayest pray better: If thy Leg •• e be ••• m • d, go upon it a little, and it will come to itself again. To which if thou join fasting, thou shalt do well; for prayers are made • at with fasting, as Tertullian speaks: Yea, pray oft, though thy prayers be the shorter ; weak 〈…〉 which cannot digest large 〈◊〉 , feed 〈◊〉 , and l •• tle. O! (saith holy Bernard most sweetly), How oft hast thou (meaning prayer) found me lamenting, and despairing; and lest me rejoicing, and triumphing!

And what though thou canst not pour out thy soul in a flood of words: The Woman diseased with an issue of blood, said but within herself, she did not speak to be heard of others, and yet Christ heard her, and answered her request, Matth: 9.21.22.

The Lord esteemeth the will for the deed, and the affection for the action; Man sees the countenance, God the heart ; man the deeds, but God the meaning. Hast thou but thoughts and desires, and canst thou only express them with sighs and groans? these speechless words, or rather no words, but a few poor thoughts, conceived aright, pass all the flowing eloquence of Demosthenes and Tully, yea, Tertullus, and all the Orators that ever were in the world; for this matter is not expressed with words, but with groanings ; and these groanings are from the blessed Spirit. A Father delights more in the stammering of his little Child, than in the eloquence of the best Orator.

Neither is hearty prayer in our own power, but it is the gift of God, which at sometimes in plentiful measure he bestoweth upon his children, and at other times again he pulleth back his liberal hand: that by the want thereof, we may leern to ascribe the glory and praise of this grace to the giver, who worketh in us the will and the deed: which praise otherwise, in pride of heart, we would arrogate unto our selves, as being in our own power. Also that we may more highly esteem it, and with more joy and diligence use it, when we have it bestowed on us.

If it be asked why God reckons so highly of a few sighs, and groans? and why the prayers of the faithful are so powerful? it is, because they be not ours, but the intercession of God's own Spirit in us, poured out in the name of Christ, his own Son, in whom he is ever well 〈◊〉 for, as for us, we know not what to pray as we ought, but the Spirit itself maketh request for us, with sighs which cannot be expressed, Rom. 8.26. It is the Spirit whereby we cry Abba Father, ver. 15. Gal. 4.6.

Now if thou wouldest have the Spirits assistance, and be heard of God, when thou makest supplication to him; do not (as too many do) fall into prayer without preparation, and utter a number of words without devotion or affection: for no marvel, if we ask and miss, when we thus ask amiss, I •• . 4.3.

Neither do as Children, which never look after their Arrow ; but like Daniel, Dan. 9. take notice of thine enlargements in prayer, and of thy success after.

Nor only pray, and no more, for to pray, and to do nothing else, is in effect to do nothing less. But let your Prayers be ushered in, by Meditation, and 〈◊〉 by zealous devotion, and then believing that you shall receive whatsoever you ask in Christ's name▪ and according to his will, 1 John 5. •• John • 6.23. God will be 〈◊〉 to give you that you desire, 1 John 5.14.15. Mark 11.23.24. or that which is better for you▪ 〈…〉 And suppose thou art not presently heard: yet continue asking still, as Peter continued knocking till the door was opened: for af • er an ill harvest we must sow, and after denials we must woo God. Yea, if it be possible with the Woman of Canaan, let delays, and seeming denials increase the strength of thy cries. And commonly they be earnest suits which issue from a troubled soul, like strong streams in narrow straights, which bear down all that stands in their way. Nothing so strong as the Lyon of the Tribe of Judah, for it overcame the roaring Lyon ; yet the Prayer of Faith, from the knees of humility, and a broken heart, will conquer even that Conqueror, Matth. 15.28.

And thus you see that nothing can befall us without the sorciall appointment of our good God, who not only takes notice of our sufferings, but sweeteneth them with his presence, takes our part, stints our enemies, and so ordereth the whole, that our grief is either short or tolerable; and that though he is oftentimes harsh, in the beginning, and progress, and late in coming ; yet he coms on the sudden, and is always comfortable, in the conclusion. And lastly, that if he defer his help, it is on purpose that our trials may be perfect, our deliverance welcome ; our recompense glorious. And may not this comfort thee?

CHAP. 37. That stripes from the Almighty, are special tokens and pledges of his adoption and love.

3 WEe shall bear the Cross with more patience and comfort; if we consider, that stripes from the Almighty are so far from arguing his displeasure, that contrarily there are no better tokens and pledges of the Adoption and love: As many (saith God) as I love, I rebuke, and chasten, Rev. • .19. My Son (saith the Author to the Hebrews, out of Solomon's Proverbs ) Despise not the chastening of the Lord, neither saint when thou art rebuked of him: for whom the Lord loveth, he chasteneth; and he scourgeth every son whom he receiveth. If you endure chastening, God offereth himself unto you, as unto sons: for what son is it whom the Father chasten • th not? If therefore ye be without correction, whereof all are partakers; then are ye bastards, and not sons, Heb. 11.5. to 13. Prov. 3.11.12. He is a Thistle, and not good Corn, that cometh not under the flail. Yea, what use of the grain itself, if it pass not the edge of the sickle, the stroke of the flail, the wind of the Fan, the weight of the millstone, the heat of the oven.

Many a man's fellicity driveth him from God; and where happiness domineereth, virtue is commonly banished▪ And doth not experience show, that fear and joy, sweet and sour, sharp and flat, one with another, do better than either alone▪ for if you be too • a • sh, you make the 〈◊〉 a fool ; if • oo fond • a wanton. The bridl •• governs the horse, the 〈…〉 , hi • ; the weight upon 〈…〉 Jack • o, the 〈…〉 the 〈…〉 : The sails give the speed, the 〈…〉 to the 〈◊〉 of the 〈…〉 upon God 〈…〉 to us our favors and crosses in an equal balance ; and so tempers out sorrows, that they may not oppress; and our joys, that they may not transport us. Each one hath some matter of envy to others, and of grief to himself.

Thou dealest mercifully with us, lest we should fall from thee, and despair; thou beatest us, lest we should forget thee, and so perish, (saith Saint Austin ) He that knows our frame, knows we are best when we are worst, and live holiest when we are miserablest: wherefore by affliction he separates the sin, that he hates, from the sinner, whom he loves; and we are by much the better for this scouring. It is the wont of Fathers to hold in their Children, when they suffer the children of bond-men to go at large, and do as they list; yea, when diverse children are playing the wantons, if we see a man take one from the rest, and whip him soundly; we conclude that alone to be his Child. Yea, wise and discreet Fathers will force their Children earnestly to apply themselves to their study, or labor; and will not let them be idle, although it be holy-day: yea, constrain them to sweat, and oftentimes to weep, when their Mothers would set them on their laps, and keep them at home all day in the shadow, for burning their white. Jacob is bound Apprentice, while profane Esau rides a hunting: of Elkanah his two wives, Hanna was in more esteem with God, yet barren, and Peninnah less, yet she was fruitful 1 Sam. 1. They were all gross inconsequences; for Gideon to argue God's absence by affliction, his presence by deliverances, and the unlikely-hood of success, by his own disability, Judge. 6.13.15. (It is no argument, that Christ is not in the Ship : because tempests, and storms arise.) The valiant man was her • weak: weak in faith, weak in discourse; for rather should he have inferred God's presence upon their correction; for wheresoever God chastiseth, there he is; yea, there he is in mercy; nothing more proves us his, than his stripes ; he will not bestow whipping, where he loves not: fond nature indeed, thinks God should not suffer the wind to blow upon his dear ones, because herself makes this use of her own indulgence; but none (out of the place of torment) have suffered so much, as his dear Children. If he had said we are Idolaters, therefore the Lord hath forsaken us, because we have forsaken him ; instead of, the Lord hath delivered us unto the Medianites, therefore he hath forsaken us ; the sequel had been as good, as now it's faulty; for sins, not afflictions, argue God absent: Yea, commonly, the measure of our sufferings is according to the measure of grace in us, and God's love to us; He is a chosen vessel unto me (saith God to Ananias touching Paul ;) therefore he must suffer great things for my sake, Act. 9.15.16. Job, for a righteous and upright man, had no fellow; by the testimony of God himself, Job 1.8. Yet the next news we hear of him, Job is afflicted in his Sons, in his substance, in his body; from the crown of the head, to the soal of the foot. Saint Austin, when God called him, was far more assaulted by Satan, than Alippius ; because God had endued him with greater learning and gifts, and intended him an instrument of bringing more glory to his Name. And lastly, as Christ was anointed with the oil of gladness above his fellows, Psal. 45.7. so he was anointed with the oil of sadness above his fellows: as was his back, so was his burden, ; as were his parts, so were his passions, and his strokes, answerable to his strength.

Never any have had so bitter draughts upon earth, as those he loves best: and that of Saint Austin, is a sure rule, whom God smites not, he loves not : If he do not think thee worthy of his Rod, he will never think thee worthy of his Crown. Yea, where he uses not the Rod, he means to use the Sword. Never was Jerusalem's condition so desperate, as when God said unto her, My fury shall depart from thee, I will be quiet, and no more angry. Ezek, 16.42. Thus not to be angry, was the greatest anger of all. Never were the Jews more to be pitied, than when their Prophet delivered these words from the Lord, Why should ye be stricken anymore? Isa. 1.5. Not to • e afflicted, is to be forsaken : And as the sick man is in small hope of his life, when the Physician giveth him over ; so his soul is in a desperate case, whom God forbeareth to chastise for his sins. As many there be, who never knew what any sorrow meant, unless it were such as Amnons, such as Ahab's, when they are crossed in their corruptions, curbed in their lewd courses, or restrained of their wicked wills. But let them take it for a fearful sign of some sore judgment to come: Saint Ambrose, Bishop of Milan, as Paulinus relates, took into a Rich man's house as he travelled, who, that he might bid him thoroughly welcome, entertained him both with great cheer, and courteous discourses: and amongst other matters, told of his continued happiness, and that he never suffered any ill all his days, but had all things as he would; and happiness so flowing in upon him, that he knew not what calamity meant : which conference did so startle Saint Ambrose, that presently he took his leave, telling his company that he feared to stay in that place, which never felt any disaster ; and was no sooner gone thence, but suddenly the house fell down, and proved a grave to all her inhabitants. Polycrates, King of the Samians, never felt any ill all his life, his hopes never fell short of his expectation, he could not wish for the thing which was not fulfilled; what he willed, he did: Yea, having but once a King of excellent rarity that fell into the water, this loss was recovered; for the Fish was taken which had swallowed it, and was presented to Polycratus : but at length all this his happiness epilogized in a gallows. None more happy than great Pompey all his life, yet at last he was made to drink his own blood by the hands of the Executioner. Who but Andronicus, Emperor of the East for many years? but at length he was set upon a scabbed Chamelt, with a Crown of Onions platted on his head, and in great mockery car • ied in triumph through the City. And dots not sacred Writ certify, how Haman, whose command ere while almost reached to Heaven, was instantly adjudged by the King to the Gibbet ; while Mordecai who was condemned to the • alter, was all of a sudden made second in the Kingdom.

Nevertheless, as Haman rejoiced in his pre •• rment to the 〈◊〉 , Ban ••• t, which was the 〈◊〉 way to his destruction : so, many 〈…〉 only argument of God's love, and that they are in favor with him, because they prosper in all their ways: which would make a wise man the more suspicious, for, (as Seneca that wise Roman saith) he that hath been longest happy, shall at length have his portion of misery ; and who so seemeth to be dismissed▪ is but deferred.

And commonly their change is not more doleful, than sudden; for as it often happeneth, that in very fair weather a storm doth arise: and as I have read of certain Trees, which on Monday have been growing in the Forest, and before Sunday following, under sail on the Sea : so the same hour hath seen the knee bowing to the head ; and again, the head stooping, and doing reverence to the knee, as every age gives instance: for else I might muster up a multitude of examples for proof of the point▪ Or in case it seems better, yet it is worse with them when their life and happiness ▪ shall end together: as it fared with Belshazzar, who was sitting at a Feast 〈◊〉 lie, while on a sudden, Death came like a Voyder to take him away. And Pope Adrian, who when he was to die; brake out into this expression: Oh my soul, whither art thou going? thou shalt never be merry again.

Neither are men of this world, whose bellies God filleth with his hid treasure, upon occasion of their outward prosperity, only apt to be brought into a fools Paradise, of thinking themselves to be the special darlings of God: but even the godly themselves have oftentimes their eyes so dazzled, with the outward glittering and flourishing estate of the wicked, that thereupon they are ready to say of them, The generation of God's children, as it fared with David, Psal. 73.15. But these are not sober thoughts, yea, they are rather the dreams of men, drunk with the love of the World : for although it be as common a phrase, as it is foolish, when any great matter falls to a man, O he is made! yet experience proves, that it rather mar • than makes him; for not seldom do men possess riches, as sick men do fevers, which indeed rather possess them. And certainly, if riches were such pearls, as most men esteem them, it is not likely the Lord would cast them to sub Swine, as mostly he doth: If such happy things, he would not throw them to such Dogs. As what saith Luther of the whole Turkish Empire? it is but a crumb of bread, which the master of the house, throweth to his Dogs. And the truth is, what men think most pleasing, (viz. to have thei • wills, and their lusts granted) is most plaguing, Psal. 81.12. So I gave them up unto their own hearts lusts, and they walked in their own counsels ; so that the greatest temptation, is to be without temptation: and the greatest affliction, not to be afflicted, 2 Cor. 12.7.

Wherefore lift up your hands which hang down, because of some sore affliction, and your weak knees, Heb. 12.12. and know, that the worst of temporal afflictions, are an insufficient proof of divine displeasure: yea, that stripes from the Almighty, are tokens of his love, and seals of his Son-ship.

Yea, since he that hath most grace, commonly complains of most discomfort, confess that the palate is but an ill Judge of the favors of God: as it is in great love no doubt, however it be taken, that the tender Father medicines his Child for the Worms, gives him Aloes, or the like: the Child cries, and sputters, and kecke • , as if it were poisoned, yet still the Fathers love is never the less: say it be bitter, yet bitter poisons bring sweet health, and who will not rather take a vomit, then hazard life? In the Sweating sickness in England, their friends would stand by them and strike them over the faces with sprigs of Rosemary, to keep them awake: the poor souls faint, and full of pain, would cry out you kill me, but yet they must do it, or else they killed them i • deed: for all that slept, died. Look we (saith Saint Ambrose ) wi • h the eyes of our body, upon Lazarus estate, and we think it miserable; but, if with the eyes of the mind, it will be otherwise; for how did the Angels do by him? but as Nurses are wont to do by their little children, all the day long they carry them about in their arms, and at ni • ht they lay them down in their beds to • est.

But the supernatural works of God, when we look upon them with our own eyes, are subject to a dangerous misprision ; the Sun-beams, to whom we are beholding for our sight, if we eye them directly, blind us. Miserable men! we are ready to suspect truths, to run away from our safety, to be afraid of our comforts, to mis-know our best friends.

We usually think it a great sign of God displeasure, when he ruins our estate, and brings us to nothing; when he in his wisdom knows, that these riches would shipwreck the soul, were they not cast over-board: and his love only forces him to it. A Mother seeing her little Son brustled at by Turcki-cocks catcheth him up, and strippeth him of his red coat, at which those Ei • des are offended; the child cries for his coat, but she regarding his good, letteth him weep, but satisfieth him not. And the like of Enemies, we think our selves mightily wronged by them: But God finds it to fare with us, as it doth with the Oak, which gains by the maims and wounds given it, and thereupon spreadeth out thicker than before. Whence it is, God suffers them to live, and domineer, as some Countries suffer Ravens, enacting Laws to prohibit the killing of them; th • t they may devour the Carrions, which else would corrupt the air. And so in all o • her trials: for, be the root of this tree never so bitter, yet the fruit is pleasant. Well may we catch a maim as Jacob did, but such a blessing come withal, that we would not (if wise) be without it. Say it be a sore and fiery citall, yet better this fire to purge us, than Hell fire to burn us. But all the skill is in making men see this; wherefore he that opened the eyes of Paul, open ours.

But furthermore, as not to be afflicted, argues an absolute defect of goodness; so if our troubles be light and few, it is because we are weak and tender▪ for therefore God imposeth no more upon us, because he 〈◊〉 we can bear no mo • e▪ The Physician will not suffer a milk-so • to see his vein opened, but makes him wink or look another way: The Master giveth not to his sick servant strong meats, as he doth to the rest, but more dainty • ar • ; not because he is worthier than the rest, but because he is 〈◊〉 and in great • need. The skillful Armor • r trieth not an ordinary Peece with musket-shot. The wise Lapidary brings not his softer stones to the Stithy.

So that freedom from affliction is not a sign of potency, but of impotency. Wherefore, when I am stronger, I will look for more; when I am a vessel fit for this strong and new wine, I shall be filled with it; but not before, Mark 2.22.

Indeed, the calling of God never leaves a man unchanged, nor does he employ any in his service, whom he does not enable to the work he sets them about. Will any make choice of a weak Champion ? no more will God: he will either find us fit, or make us fit to discharge the place he puts us in; as when he called Saul to be a King, he gave him a Kings heart, 1 Sam. 10.9 And when he called the Apostles to that function, he gave them gifts answerable ; so when he calls any to suffer for him, be it Martyrdom ; he giveth them the courage of Martyrs, as the times of Queen Mary, witness. But yet for the most part he • rains us up by degrees; (as we eat diverse things by morsels, and easily digest them; which if we should eat whole, would choke us) and doth not make us fit to undergo great matters on a sudden. We must learn to fence in the School, before we fight in the Field ; and with wooden weapons men learn to fight at the sharp ; we must encounter with some beasts or other, (I mean unreasonable men) before we fight with that fearful Goliath, death. And indeed, if we do not learn to give entertainment to smaller crosses, the harbingers, messengers and servants of death ; how shall we be able to entertain the Lord and Master, when he cometh? Wherefore, as Jehoram said to Jehu, when he marched furiously; Comest thou peaceably? As if he should say, if thou comest peaceably, march as furiously as thou wilt • so let us say unto God, provided, thy afflictions and chastisements be directed to us as messengers of peace, and love; let them march towards us as furiously as thou pleasest, but in any case, let us not be without correction: for as Mariners at Sea, find, that of all sto • ms, a Calme is the greatest; so we; that, to be exempt from misery, is the most miserable condition of all other.

Object. But thou fearest that G • d hath not pardoned thy sins, and this makes him so severe against thee.

Answ. Many time • after the remission of the sin, his very chastisements are deadly ; as is clear by David's example: and Lots, who had a sharp misery clap on the heels of a sweet mercy: for he that was so beloved of God, that he saved a whole City, could not save his own Spouse.

When God delivers us from destruction, he doth not secure us from 〈◊〉 affliction. Grace was never given us for a Target against external evils ▪ Though we be not condemned with the world, yet we may be chastened in the world. Neither the truth nor strength of Job's faith could secure him from the outward and bodily vexations of Satan, against the inward and spiritual, they could, and did prevail: so no repentance can assure us that we shall not smart with outward affliction : that can prevent the eternal displeasure of God ; but still it may be necessary, and good, we should be corrected: our care and suit must be, that the evils which shall not be averted, may be sanctified.

CHAP. 38. That Christ and all the Saints are our Partners, and partakers with us in the Cross; yea, our sufferings are nothing in comparison of theirs.

4 WEe shall bear the Cross with more patience and comfort, if we consider that Christ and all the Saints are our partners, and partakers therein; yea, thy sufferings are nothing in comparison of what others have suffered before thee. Look upon righteous Abel, thou shalt see his elder brother Cain had dominion and rule over him by God's appointment, Gen. 4.7. Yea, in the next ver. thou shalt see him slain by his brother: After him look upon Noah, a most calamitous person as ever lived, as the Chronologer computes him: as for Lot, he had his righteous soul vexed from day today. Look upon Job. thou shalt see that miseries do not stay for a mannerly succession to each other, but in a rude importunity throng in at once, to take away his children; substance, friends, credi • , health, peace of conscience, &c. leaving him nothing but his wife, whom the Devil spared on purpose to vex him, as the Fathers think: so that in his own apprehension, God was his mortal enemy ; as hear how in the bitterness of his soul he complains of his Maker, saying, He teareth me in his wrath, he hateth me, and gnasheth upon me with his teeth, he hath broken me asunder, taken me by the neck, and shaken me to pieces, and set me up for his mark: his Archers compass me round about, he cleaveth my reins asunder, and doth not spare to pour out my gall upon the ground, he breaketh me with breach upon breach, and runneth upon me like a Giant, Job 16. Now when so much was uttered, even by a none-such for his patience; what may we think he did feel, and endure? Look upon Abraham, thou shalt see him forced to forsake his Country, and Fathers house, to go to a place he knew not, to men that knew not him; and after his many removes, he meets with a famine, and so is forced into Egypt, which indeed gave relief to him, when Canaan could not; showing, that in outward things, God's enemies may fare better than his friends: yet he goes not without great fear of his life, which made it but a dear purchase; then he is forced to part from his brother Lot, by reason of strife and debate among their Heardsmen ▪ after that; Lot is taken prisoner, and he is constrained to wage War with four Kings at once, to rescue his Brother; then Sarah his wife is barren, and he must go childless, until (in reason) he is • ast hope : when he hath a Son, it must not only die▪ 〈◊〉 himself must slay him. Now if that bosom wherein we all look to rest, was assaulted with so many sore trials, and so diverse difficulties, is it likely we should escape? Look upon Jacob, you shall see Esau strive with him in the womb, that no time might be lost; after that you shall see him • lie for his life from a cruel Brother, to a cruel Uncle; with a 〈◊〉 goes he over Jordan, alone, doubtful, and comfortless ; not like the son of Isaac. In the way he hath no bed, but the cold earth ; no pillow, but the hard stones ; no sheet, but the moist ai • ; no Canopy, but the wide Heaven: at last he is come far to find out an hard friend, and of a Nephew becomes a servant ; after the service of an hard Apprenticeship, hath earned her whom he loved; his wife is changed, and he is not only disappointed of his hopes; but forced to marry another against his will, and now he must begin another Apprenticeship, and a new hope, where he made account of • ruition: all which fourteen years he was consumed with heat in the day, with frost in the night: when he hath her whom he loves, she is barren : at last, being grown rich, chiefly in wives and children, accounting his charge, his wealth, he returns to his Fathers house, but with what comfort? Behold, Laban follows him with one troop, Esau meets him with another • both, with hostile intentions: not long after, Rachel, the comfort of his life, dieth ; his children, the staff of his age, wound his soul to death 〈◊〉 proves incestuous, Judah adulterous, Dinah is ravished, Simeon and 〈◊〉 are murderous, Er and Onan are stricken dead, Joseph is lost, Simeon imprisoned, Benjamin (his right hand) endangered, Himself driven by famine in his old age, to die among the Egyptians ; a people that held it abomination to eat with him : And yet before he was born, it was, Jacob have I loved, and before any of this befell him, God said unto him▪ Be not afraid, I am with thee, and will do thee good, Gen. 28.15. And did so, even by these crosses, for that's my good (saith the Proverb) that doth me good. Now what Son of Israel can hope for any good days, when he hears his Fathers were so evil? It is enough for us, if when we are dead, we can rest with him in the Land of Promise. Again, hear what David saith of himself▪ Thy arrows s • ck fast in me, and thy hand presseth me sore, Psal. 38.2. And see what cause he had so to say; what were these Arrows? To let pass those many that Saul shot at him, which were sharp and keen enough: and those other of Doeg, when he slew fourscore and five of the Priests, and the whole City of Nob, both man and woman, child and suckling, for showing him kindness: Likewise Shim • i • carriage towards him; also his distress at Ziklag, and those seventy thousand which perished by the Pestilence, upon his numbering the people, and the like. First, Nathan tells him from the Lord, that the sword should never depart from his house • and that he would raise up evil against him out of his own l • ins : here were as many Arrows as words. Again, the child which he had by Bathsheba was no sooner born, but it died, there was another Arrow: Tama • his daughter being marriageable, was deslowred by his own Son Amnon : there was two mo • e: Amnon himself, being in drink, was killed by Absalom at a Feast; there was another: This Absalom proves rebellious, and riseth in A • ms against his own Father, & makes him fly beyond Jordan, there was one more: He lieth with his Fathers Concubines in the sight of all Israel, there was another: And how much do you think, did these Arrows wound the Kings heart, and • ierce his very soul? Lastly, lock upon Lazarus, though Christ's bosom f • iend? Ion. 11. thou shalt see him labor under a mortal disease, &c. though many soul • were gained to the Gospel, and cured by his being sick: Si amatur (saith Saint A •• in ) quomod • infirmatur.

Thus it were easy to show the like of Joseph, Jeremiah, Daniel, John the Baptist, Peter, Paul, and all the generation of God's Children, and servants ▪ For as the Apostle giveth a general testimony of all the Saints in the Old Testament ; saying, That some endured the violence of fire, some were 〈◊〉 , others were tried by mockings and scourgings, bonds and imprsonments; some stoned, some hewn in sunder, some slain with the sword, some wandered up and down in Sheep-skins, and Goat-skins, being destitute, afflicted, and tormented; some forced to wander in Wildernesses, and Mountains, and hide themselves in Dens, and Caves of the earth, being such as the world was • ot worthy of, Heb. 11. So Ecclesiastical History gives the like general testimony of all the Saints in the New Testament, and succeeding ages; fo • we read that of all the Apostles, none died a natural death save only Saint John, and he also was banished by Domitian to Patmos : and at another time, thrust into a Tun of seething Oil at Rome ; 〈◊〉 Tertullian, and Saint Jerome do report. As for other believers, there was such a multitude of them suffered Martyrdom for professing the Gospel ; whereof some were stoned ▪ some crucified, some beheaded, some thrust through with spears, some burnt with fire, and the like; (for we read of twenty nine several deaths they were put unto) that Ecclesiastical History makes mention of, two thousand which suffered the same day with Nicanor. And after that, in the time of the Ten persecutions, were such an innumerable company of innocent Christians put to death, and tormented; that Saint Jerome, in his Epistle to Chromatius and Heliodorus, saith, There was not one day in the whole year, unto which the number of five thousand M • rtyrs might not be asc • ibed▪ except only the first day of January, who were put to the most exquisite deaths and torments, that ever the wit or malice, of Men or Devils c • uld invent to inflict upon them. Since which time, the Turk and the Pope have acted their parts in shedding the blood of the Saints, as well as the Jews and Roman Empeours, as appears in the Book of Acts and Monuments, and Rev. 17. where the holy Ghost hath foretold, that the Whore of Babylon should fight with the Lamb, and they that are on his side, called, and chosen, and faithful, until she were even drunk with the blood of the Saints, and with the blood of the Martyrs of Jesus ; which in part was fulfilled in England, under the Raign of Queen Mary : when in one year a Hundred seventy six persons of quality were burnt for Religion, with many of the common sort, and in France, where before these late bloody Massacr •• , there were two Hundred Thousand which suffered Martyrdom, about Transubstantiation. And it is well known, that our Savior Christ's whole life, even from his Crad •• to his Grave, was nothing else but a continued act of suffering; yea, he was the person, upon whom, as upon one Center, all our sorrows met : He that had all, possessed nothing, except the punishment due to our sins, which lay so heavy upon him for satisfaction; th •• it pressed his soul as it were to the nethermost •• ll, and made him cry 〈◊〉 in the anguish of his spirit, My God, My God, why hast thou forsaken me? So that there is nothing befalls •• s, b •• hath befaine our betters before us: and to be free from crosses and affl •• tion • , is the privilege only of the Church triumphant. For, qui non est Crucianus, non est Christianus, saith Luther: there is not a Christian, that carries not his Cross. It is only Heaven, that is above all winds, storms and tempests: Nor hath God (saith Bernard ) cast man out of Paradise ; for him to think to find out another Paradise in this world.

Now the way not to repine at those above us, is to look at those below us; we seldom or never see any man served with simple favors. It is not for everyone to have his soul sucked out of his mouth with a kiss, as the Jews tell of Moses.

It is a great word that Zazomen speak of Apollonius, that he never asked anything of God in all his life, that he obtained not. This is not our Paradi • e, but our Purgatory ; not a place of pleasure but a Pilgrimage ; not a Triumph, but a Warfare : We cannot say of this world as Tully reports of Sir acuse in Sicily, and others of Rhodes, that not one day passeth in which the Sunshines not cl • a • lie on them. Yea, we shink he speeds well, that lives as it were, under a perpetual Equinoctial, having night and day equal, good and ill success in the same measure: for these compositions make both our crosses tolerable, and our blessings wholesome We that know not the afflictions of others, call our own the heaviest; every small current is a torrent, every brook, a River; every River a Sea: we make ourselves more miserable than we need, than we should, by looking upon our miseries in a multiplying glass ; we measure the length of time, by the sharpness of our afflictions, and so make minutes seem hours, and days months. If we be sick, and the Physician promises to visit us tomorrow with his best relief; with what a tedious longing do we expect his presence? Our imagination makes every day of our sorrows appear like Joshua's day, when the Sun stood still in Gibeon. The Summer of our delights is too short: but the Winter of our affliction goes slowly off. We are so sensible of a present distress, and so ungrateful for savors past, that we remember not many years health so much, as one days sickness: it is true, former meals do not relieve our present hunger, but his cottage of ours ruins straight, if it be not new daubed every day, new repaired. What then? shall to-days Ague, make us forget yesterdays health? and all God's former favors? if he do not answer us in everything; shall we take pleasure in nothing? Shall we slight all his blessings, because in one thing he c • osseth us, whereas his least mercy is beyond our best merit? But if we think of our deliverance from the fire of Hell ; • his is cause enough to make us both p • tient and thankful ; though the trifles we • delight in be taken from us. Lord take away what thou pleasest for thy glory and my good, so long as thou savest me from the fire of Hell, and thy everlasting wrath. Neither is there a better remedy for impatience, than to cast up our receipts, and to compare them with ou • deserving • if thou lookest upon thy suffering • , thou shalt find them far easier than thy sins have deserved; nothing to what thy fellow Saints, and Christ, thy elder brother hath suffered before thee: at a Lions den, or a fiery furnace, not to turn t • ile, were a commendation worthy a Crown: do but compare thy own estate with theirs, and thou shalt find cause to be thankful that thou art above any, rather than of envy or malice, that any is above thee, to domineer and insult over thee. Yea, compare thine own estate with thine enemies, thou shalt see yet greater cause to be thankful; for if these temporary dolors which God afflicts his people with, are so grievous to thee; how shall thine and God's enemies (though they suggest to themselves that God is all mercy, as if he wanted the other hand of his justice) endure that devouring fire, that everlasting burning? Isa. 33.14. Psal. 68.21. Doth he make bloody wayls on the backs of his Children? and shall bastards escape? doth he deal thus with his Sons ; what will he do with his Slaves? cannot all the obedience of his beloved ones bear out one sin against God, as we see in Moses, David, Zacharias, &c. Where will they appear that do evil, only evil, and that continually? The meditation whereof may be of some use to thee: Thales being asked how adversity might best be born? answered, By seeing our Enemies in worse estate than ourselves.

CHAP. 39. That the more we suffer here (so it be for righteousness sake) the greater our reward shall be hereafter.

5 FI • thly, we shall bear the Cross with more patience and comfort ; if, with Moses, we shall have respect unto the recompense of reward, which is promised to all that (notwithstanding what they shall suffer) persevere in well doing. Great are our trials, but salvation in heaven will one day make amends, when we shall have all tears wiped from our eyes, when we shall cease to grieve, cease to sorrow, cease to suffer, cease to sin; when God shall turn all the water of our tears, into the wine of endless comfort ; Yea, when our reward shall be so much the more joyous, by how much more the course of our life hath been grievous.

First, see what promises are made to suffering; Blessed are they which mourn, saith our Savior, for they shall be comforted, Matth. 5.4. Blessed are they which suffer persecution for righteousness, for theirs is the Kingdom of heaven, ver. 10. They that suffer here for well-doing, shall be Crowned hereafter for well-suffering. Blessed shall you be when men revile you, and persecute you, and say all manner of evil against you for my sake, falsely. Rejoice and be glad, for great is your reward in heaven, ver. 11.12. And nothing we suffer here, can be compared either with those woes we have deserved in Hell, or those joys we are reserved to in Heaven.

When Ma • cus Marcellus, who was the first that saw the back of Hannibal in the field, was asked how he durst enter into battle with him▪ he answered, I am a Roman born, and a Soldier, and by him I shall make my •• own everlasting: How much more should the hope of life immortal, w •• ch is the life of our lives mortal, whet our sorti • ude, and encourage us in the Christian warfare ? And so it hath done with thousands: Origen was so earnest to suffer with his Father, when he was but sixteen years of age, that if his Mother had not kept his clothes from him, he would have run to the place where his Father suffered; to profess himself a Christian, and to have suffered with him: which was a common thing with the Martyrs, making all hast, lest they should miss of that noble entertainment.

Yea, it hath not only been common for men in a bravado, to encounter death for a small fl • sh of honor; but you shall see a hired servant venture his life for his new master, that will scarce pay him his wages at the years end : And can we suffer too much for our Lord and Master ? who giveth everyone that serveth him, not Fields and Vineyards as Saul pretended, 1 Sam. 22. Nor Towns and Cities, as Cicero is pleased to boast of Caesar : but even an hundred-fold more than we part withal in this life, and eternal mansions in Heaven, John 14▪ 2. Therefore Bazil, when he was offered money and preferments to tempt him, answered: Can you give me money that can last forever? and glory that may eternally flourish? And certainly nothing can be too much to endure, for those pleasures which endure forever. Yea, if the love of gain makes the Merchant refuse no adventures of Sea : if the sweetness of honey makes the Bears break in upon th hives, contemning the stings; Who would not get heaven at any rate, at any cost or trouble whatsoever? But to go on, Behold, saith God, it shall come to pass, that the Devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days, yet fear none of those things which thou shalt suffer. For be but thou faithful unto death, and I will give thee the Crown of life, Rev. 2.10. And again, Blessed is the man that endureth temtatation; for when he is tried he shall receive the Crown of life, Jam. 1. ve • . 12. A Crown without cares, without rivals, without envy, without end.

Now if you consider it,

The sight of glory future, mitigate; the sense of misery present: For if Jacob thought not his service tedious, because his beloved Rachel was in his eye ; what can be thought grievous to him, that hath Heaven in his eye? Adrianus seeing the Martyrs suffer such grievous things: he asked why they would endure such misery, when they might (by retracting) free themselves? to which one of them aleadged that text, Eye hath not seen, nor ear heard, &c. the naming whereof, and seeing them suffer so cheerfully, did so convert him; that, afterwards he became a Martyr too.

Lastly (not to enlarge myself, as I might in promises of reward) Whosoever shall forsake Houses, or Brethren, or Sisters, or Father, or Mother, or Wife, or Children, or Lands, for my name sake; he shall receive an hundred-fold more, and shall inherit everlasting life Matth. 19.29. This is • treasure worthy our hearts, a purchase worth our lives. Wherefore, eye not the stream thou wadest through, but the firm Land thou tendest to.

And indeed, who is there that shall hear these promises, and compare the seed-time with the Harvest ; look up from the root to the fruit, consider the recompense of the reward: and will not choose rather to suffer adversity with the people of God, than to enjoy the pleasure of sin for a season, Heb. 11.25. Who will not be willing to suffer with Christ, that he may also reign with him? 2 Tim. 2.12. Who will not suffer these light afflictions which are but for a moment, when they cause unto us a far more excellent end eternal weight of glory? 2. Cor. 4.16.17. Was Lazarus for a time extreme miserable? he is now in Abraham's bosom. Yea, blessed Lazarus, thy sores and sorrows soon ceased, but thy joys are everlasting. Now me thinks if thou but considerest that thy pain will shortly pass, but thy joys shall never pass away; it should prove a notable sovereign Cordial to strengthen thee ; not only against reproaches which attend thy profession, but even against fire and faggot. Who would not be a Philpo • for a month, or a Lazarus for a day, o • a Stephen for an hour, that he might be in Abraham's bosom forever? nothing can be too much to endure, for those pleasures which endure forever.

It is true, If in this life only we had hope in Christ, we were of all men the most miserable, as the Apostle speaks, 1 Cor. 15.19. But thou must consider, that as this life is our Hell, and the wicked's Heaven, John. 16.20. So the next life shall be their Hell, and our Heaven, ver. • 1.33. Prov. 16.4. As Dives was in Abraham's bosom, when Lazarus was in torments; so Lazarus was in Abraham's bosom, when Dives was in torments, Luk. 16. ver. 23.25. And herein we fare no worse, than Cstrist; Did not his Spirit pass from the Cross, into Paradise? Did not he first descend into He • l, and then had his ascension? Suppose thy sufferings be great, what then? Assure thy s • lf, that every pang is a prevention of the pains of Hell, and every respite, an earnest of Heavens rest ; and how many stripes dost thou esteem Heaven worth? It is true, flesh and blood is so sensual, that it feels a little pain in the finger, a great deal more than the health of the whole body. But let us better consider on it, and behold at once the whole state of a Christian, we shall see his peace exceed his pain ; yea, we shall see both the torments present, and the glory following. Hope makes absent joys, present; wants, plenitudes; and beguiles calamity; as good company does, the way. The poor traveler, in thinking of his Inn, goes on more cheerfully, and the bond man, in calling to mind the year of Jubiliee. When the Apprentice calls to mind that his years of covenant will now shortly expire, and then he shall have his freedom confirmed; the very remembrance thereof maketh many labor some works seem more light, and less grievous unto him: neither doth he afterwards repent it. Did it ever repent Jacob, when he came to inherit his Fathers blessing, that he had endured a long exile, and tedious bondage? Or Joseph, when he w • s once made Ruler in Egypt, that he had formerly been sold thither, and there imprisoned? and he had never been a Courtier, if he had not first been a prisoner : Or did it repent the Israelites when they came to inherit the Land of promise, that they had formerly been forty years passing through a forlorn wilderness. Or which of God's servants did ever repent that they had passed the apprenticeship of their service here, and were now gone to be made free in glory ? If so, let us do and suffer cheerfully, patiently, courageously, what God imposeth upon us: knowing that after we have sweet and smarted but six days at the utmost, then cometh our Sabbath of eternal rest, which will make a mends for all; knowing that death ends our misery, and begins our glory, and a few groans are well bestowed for a Preface to an immortal joy. Let then our eyes be continually on the joys which follow, and not on the pain which is present ; the pain neglected and unregarded cannot be very discomfortable.

But that there is reward promised to those which suffer in Christ's cause, is not all, for our reward shall be answerable to our sufferings: the greater our sufferings are here, the greater shall our reward be hereafter▪ Matth. 16.27. The deluge of calamities may assault us, but they shall exalt us. By our crosses sanctified, weight is added to our Crown of Bliss, for according to the measure of our afflictions, God weigheth unto us of his graces, that we may be able to bear them, and according to the measure of our graces, he proportioneth our glory, and future happiness. Suffering for the Gospel is no inferior good work, and everyone shall be rewarded, though not for, yet according to his works, Psal. 62.12. Rom. 2.6. Rev 22. ver. 12. The Apostles tell Christ, we have left all and followed thee, Matth. 19.27. Christ tells them, when I sit on my Throne, ye shall sit on Thrones with me, ver. 28. They that turn many unto righteousness, shall shine as the stars in the Kingdom of heaven, Dan. 12.3. And they that suffer Martyrdom, shall be clothed with long white Robes, and have Palms in their hands, Rev. 6.9.11. Now, there be three sorts of Martyrs, Re & intention; intention, non re; re, non intention: in both deed and intention, as was Saint Steven ; in intention, not deed, as was Saint John ; in deed, not in intention, as were the innocents. But, where the conflict is more hard, the conquest obtained shall be more glorious: for as Chrysostom speaks, According to the tribulations laid upon, and born by us; shall our retribution of glory be proportioned. And persecutors (saith Bernard ) are but our Fathers Gold-smiths : working, to add pearls to the Crowns of the Saints.

Yea, ever where more work is done, there more wages is given; and when the sight, or conflict is sharper, and the victory harder, the glory of the triumph is greater, and the Crown of reward more glorious. Whence it was that those Saints in the Old Testament, which were racked and tortured, would not be delivered, or accept of their enemies fair offers, to the end they might receive a bet • er resurrection, and a more glorious reward; Heb. 11.35. Neither would we wish our work easier; or our burden lighter, if we looked up to • he recompense of reward : for it may be well applied here, which was misapplied in the trial of that holy man John, We do not serve God for nothing. Though we must 〈…〉 him merely for reward, as hirelings, nor for fear as servants; but as children, for love.

O that (when we suffer most) we would but meditate and look upon, with the eye of faith, the fullness of those joys, and sweetness of those pleasures, which (having once finished our course) we shall enjoy at God's right hand for evermore: Psal. 16.11. being such as eye hath not seen, nor ear heard, neither hath entered into the heart of man to conceive : 1 Cor. 2.9. For certainly the remembrance thereof, would even raise up our souls from ourselves, and make us contemn and sleight what ever our enemies could do; as it did our forefathers: much more to sleight reproaches, which are such bug-bears to a great many. And no marvel, if that which hath made so many contemn fire and faggot, make us contemn the blasts of men's breath.

But I hope enough hath been said, in showing that our enemies instead of robbing, enrich us ; and in lieu of hurting, pleasure us ; since they greaten our graces, and augment our glory ; since if the conflict be more sha • p, the Crown will be more glorious. Wherefore if our trials be small, let us bear them with patience, which makes even great burdens easy ; if they be great and grievous, let us bear them patiently too; since great is the weight of glory that ensueth them : whereas no suffering, no reward; yea, if we be not chastened here, we shall be condemned h • reafter, 1 Cor. 11.32. And whether had you rather rejoice for one sit, or always? you would do both, which may not be; you would be both Dives and Lazarus, have happiness bo • h here and hereafter: pardon me, it is a fond covetousness, 〈◊〉 idle singularity to affect it: What, that you alone may fare better than all God's Saints? That God should strow Carpets for your feet only, to walk unto your Heaven ; and make that way smooth for you, which all Patriarchs, Prophets, Evangelists, Confessers, and Christ himself have found rugged, and bloody? Away with this self-love, and come down you ambitious sons of Zebedee ; and ere you think of sitting near the Throne, be contented to be called unto the Cup. Now is your 〈◊〉 : Let your Savior see how much of his bitter petion you can pledge ; then shall you see how much of his glory he can afford you. In all Feasts, the coarsest meats are tasted first: be content to drink of his Vinegar and Gall, and after you shall drink new wine with him in his Kingdom. Besides, without some kind of suffering, how shall your sincerity be approved? Even nature is 〈◊〉 and cheerful whiles it prospereth, but let God withdraw his hand ; no sight, no trust : The mother of Micah, while her wealth lasteth, can dedicate a good part of her silver to the Lord, but now she hath lost it, she falls a cu • sing, Judge. 17.1, 2, 3. Cataline, whiles poor, had many seeming 〈◊〉 , but having feathered his nest, you could hardly say, whether he was most lavish of his money, or of his modesty. But to be equally good in a prospe • ous, and adverse condition, deservs praise: When our resolution and practice is like that Maids in Plutarch, who being set in the Market to be sold, when a Chapman asked her, Wilt thou be faithful, if I buy thee ? said; Yea, that I will, though you do not buy me.

We all are 〈◊〉 weary of receiving, soon weary of att • nding ; we are ready to shrink from Christ, so soon as our profits or pleasures shrink from us : But if with the Needle of the Compass, in the midst of tempestuous weather, we remain always immovable, and stayed upon one point; it is a sign the Loadstone of the Gospel hath changed our hearts; and we are governed by Christ, as the Needle is by the North-Pole. Wherefore if God should not frame ou • ward things to thy mind, do thou frame thy mind to endure with patience and comfort what he sends; and this will be an Odor smelling sweet, a Sacrifice acceptable and pleasant to God: yea, herein thou shalt approve thyself with David, a man after God's own heart ; and • ou know, that as David was unto God according to his heart, so was God unto David according to his.

CHAP. 40. Application of the former grounds.

ANd so you have the residue of the grounds of comfort, it remains that I should apply them : For this Doctrine, though it be better understood then practiced, as Cassandra was better known than trusted : yet being both known, applied, and duly trusted to, will (like the Sun ) not only delight our understandings with its contemplation, but also warm and quicken our affections. Wherefore, is there any weak Christian so white-liver'd with Nicodemus, that the reproaches and Persecutions which attend his profession, make him ashamed of Christ, or cause him to think that it is in vain to serve the Lord: whereby he is frighted out of the narrow way that leadeth to life? Let him draw near, for I chiefly direct my speech unto him: Are afflictions and persecutions so necessary and profitable, as hath been shown? Doth not God only gain glory by our suffe • ings? but do they also bring us to repentance, and amendment of life? stir us up to prayer, wean us from the love of the world, keep us always prepared for our enemies assaults, discover whether we are sincere or no, make us humble, improve all Christian graces in us? Is God more specially present with us in afflictions ? Cannot our enemies diminish one hair of our heads, without God's special leave and appointment? Hath he promised that we shall not be tempted above our strength? Are these stripes the chiefest tokens and pledges of God's love and adoption ? Were none of his children ever exempted from the like? And lastly, shall our momentary sufferings be rewarded with everlasting glory ? Yea, shall our glory be increased, as our sufferings have been more? Then let them serve as so many restoratives to thy fainting spirit ; yea, Lift up thy hands which hang down, and strengthen thy weak knees, Heb. 12.12. For, I suppose thy fainting and drooping is from fear, and thy fear from doubting, and thy doubting from unbelief, and thine unbelief chiefly from ignorance of these things: and whence is thine ignorance of these, but this? Thou hast never been conversant in the book of God ; or if thou hast, thou didst never seriously ponder these Scriptures which have formerly been rehearsed: for hadst thou seriously considered them, thou wouldst not have dared to make that an occasion of grief and prejudic • , which the Spirit of God maketh the greatest cause of joy and confirmation that can be. For, what can be spoken more express, direct, and significant? What demonstrations can be given more solid? What Fortifications or Bulwarks so strong and safe against the affronts of Satan, and the World? Thou sayest thou art persecuted for well-doing, and therefore thinkest it a strange thing. God saith it is, and ever hath been common to all his children ▪ not Christ himself excepted.

Take notice of these things, (for it is the God of all truth and blessedness that speaks them) and apply them to thyself, as if they were particularly spoken to thee by name; even as when twenty be in a room, where is a fair well-drawn picture; everyone thinks the picture looks upon him ▪ and have not more modesty or manners (in leaving those dishes for thy letters ) than will do thee good. Be not like a Monkey which looking in a glass, thinks he sees another Monkeys face ▪ and not his own: And know withal, that it is no small sin even to doubt, when we have God's command and warrant to secure us.

Thou thinkest thyself miserable; God saith, thou art blessed : Thou sayest, thou art hated of the world; God saith, thou art beloved of Christ ; who hath chosen thee out of the world: Thou thinkest it a shame to be reproached; God saith, It is thy glory : Thou grievest at it; God saith, thou hast great cause to rejoice ; for it showeth thee to be born of God, thine enemies to be the seed of the Serpent. Thou sayest, that all things go cross with thee ; God saith, That all things shall work together for the best ; it may be the increase of thy temporal happiness: however, that it shall be for the improvement of thy graces here, for the advancement of thy glory hereafter. Thou thinkest it a sign of displeasure; God saith, it is to thy Enemies, a token of perdition, but to thee, of salvation : Thou thinkest thyself near forsaken; God saith, The spirit of glory, and of God, resteth upon thee: Thou sayest, thou shalt one day perish ; God saith, that neither things present, nor things to come, shall ever be able to separate thee from the love of God, which is in Christ Jesus our Lord. Thou thinkest the Lord doth not hear thee, because he doth not presently answer thee in the things that thou requirest: I tell thee, it were ill for the best of us, if we were permitted to be our own choosers: Let Peter have his desire, and his Master shall not die; so Peter himself, and the whole world had been lost. In unfit supplications we are most heard, when we are repelled : our God often times doth answer our prayers with merciful denials, and most blesseth us in crossing our desires. We may ask either bad things to a good purpose; or, good things to a bad purpose ; or, good things to a good purpose, but in an ill season. Now, if we ask what is either unfit to receive, or unlawful to beg, it is a great favor of our God to be denied : granting is not always the effect of love ; if so, then had Paul been less loved then Satan: Satan beg'd but once, and had his paier granted, concerning Job: S. Paul beg'd thrice that he might not be buffeted, yet was denied: Satan begged his shame; who envied his success? Saint Paul that freedom from temptation, which would have been worse bad then wanted : yea, if granting were always an effect of love; then was our blessed Savior less loved than Satan ; for the Lord would not let the Cup of his Passion pass from him upon his earnest prayer, which he made as he was Man. But you must know, that denials in some cases are better than grants : the Lord will not take away the body of sin from us upon our earnest prayers, yet he granteth us that which is equivalent; viz. Grace to subdue our corruptions ; and withal takes away the occasion of pride, which is better: for certainly he is more supported of God, that hath grace given him to conquer a temptation; as had the Martyrs, in being able to suffer those tortures; than another who is excused to fight.

Again, we must not measure God's hearing of our suit, by his present answer ; or his present answer by our own sense: touching the first, Zacharias a long time failed of a Son for all his Prayer ; but when he had even forgot that Prayer, he had a Son ; the Angel brings him good news, Luk. 1.13. Thy Prayer is beard : When did he make this Prayer? Nor lately; for then he was grown old, and had given over all hope of a child : so that his request was past over many years, and no answer given.

The like example we have in Hannah, who pouring out her soul before the Lord, in the trouble of her spirit ; God did not immediately tell her by revelation that she should conceive a Son, but he gave her for the present, faith; which did work in her joy, and peace of conscience: for (saith the text) she looked no more sad; and when she had waited his leisure a certain time, The Lord remembered her with a Son, 1 Sam. 1. There is nothing between God and thee, but time; prescribe not his wisdom, hasten not his mercy, now his grace is enough for you, his glory shall be more than enough hereafter. Tarry a little the Lord's leisure, deliverance will come, peace will come, joy will come; thy tears are reserved, thine hunger shall be satisfied, thy sorrow shall be comforted: In the mean while to be patient in misery, makes misery no misery : while we consider that when a little brunt is once past, troubles will cease, but joys shall never cease.

Wherefore, let us never give over, but in our thoughts knit the beginning, progress, and end together; and then shall we see ourselves in Heaven, out of the reach of all our enemies.

2. To prove that we are not to judge of God's answering our prayers, by our own sense; I need but to instance the woman of Canaan, (as what can speed well, if the prayer of faith from the knees of humility succeed not?) and yet behold, the further she goes, the worse she fares; her discouragement is doubled with her suit: It is not good (saith our Savior) to take the children's bread, and cast it to dogs ; here was cold comfort: yet stay but a while, he clears up his brows, and speaks to her so comfortably, that 'twere able to secure any heart, to dispel any fears. O Savior! how different are thy ways from ours, when even thy severity argues favor! The trial had not been so sharp, if thou hadst not found the faith so strong, if thou hadst not meant the issue so happy: It is no unusual thing for kindness to look sternly for the time, that it may indear itself more, when it lists to be discovered.

It was cold comfort that the Cripple heard from Peter and John, when he beg'd of them an alms; Silver and gold have I none : but the next clause, rise up and walk, made amends for all. O God! we may not always measure thy meaning by thy semblance; sometimes what thou most intendest, thou showest least: In our afflictions thou turn'st thy back upon us, and hidest thy face from us, when thou most mindest our distresses. So Jonathan shot the arrows beyond David, when he meant them to him: So, Joseph calls for